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100) The he-goat that Israel send to Azazel to the desert is to give a portion to the Sitra Achra to be occupied with. Why the two he-goats here, one for the Creator and one for the Sitra Achra? It is reasonable to send a he-goat to Azazel, but why a he-goat to the Creator?
101) It is like a king who was angry with his son and called a delator, who executes judgments on people, to come and sentence his son. The delator was glad and entered the king’s house to eat there. When his son looked at him, he said, “This delator must have come into my father’s house because the king is angry with me.” What did he do? He went and reconciled with him. When he was reconciled with him, the king ordered a high meal be done for him and his son, and commanded that that delator would not know of it.
Afterwards, that delator came, and the king said, “Now, if this one knows of the high meal that I have set up for me and my son, the table will be confused. What did he do? He called the supervisor of the meal and told him, “Set up something and put it before me and before that delator so he will think that he dined with me from what is mine, and he will not know of that precious meal for me and my son. He will take that part and leave, and he will part from the joy of our meal. If the king had not done so, that delator would not have parted from the king’s house.
102) This is what the Creator said to Israel: “Fetch two he-goats, one for Me and one for that delator, the Sitra Achra, so he will think that he has eaten from My own meal, and will not know of the joy of our other meal. He will take that part and go on his way and part from My house. Because upper Ima, the next world, Bina, came to be inside the palace of the lower world—to watch over it with illumination of the face—it is a rule that that delator and the litigants will not be before Him when he takes out all the blessings and shines for everyone. And all that freedom is in Malchut, and Israel receive of those blessings.
In the beginning of the year, Malchut returns to the first state, when Dinim and ruin extend from her, since the Sitra Achra clings to her in the form of the middle point of the ruined world, slandering against the world because she wishes to completely annul the right line. Then the Creator offered a counsel, to blow the Shofar [horn] to evoke the Masach de Hirik of the middle line from below and diminish the GAR of the left line. Thus, the Sitra Achra is mixed up, since all his strength is from the left line, and the world is saved from Dinim and ruin.
However, after the GAR of the left is cancelled, the Sitra Achra has a grip in the place of deficiency, for which a second correction is required—to move the Sitra Achra from the place of lack in a way that she will be completely separated from the holiness. This was done on the day of atonement, when a part is given to the Sitra Achra in this he-goat that is sent to the desert.
On the day of atonement, Malchut rises to Bina and receives from her a high point, which is the root of both ruin and settlement. The GAR of the left return and there is correction of the middle line there, as well, which extends Hochma that is clothed in Hassadim. Hence, in that regard, two he-goats are made, one he-goat for the Creator and one he-goat to Azazel, to the desert.
This he-goat is an extension of GAR of the left, which is drawn from the point of Bina, to remove the Sitra Achra from the place of lack, when it is sent to the desert, the place of ruin, as it was extended from the left. It turns out that the holiness itself gives a part to the Sitra Achra. However, it is to his detriment, to remove him from the holiness and give the great Mochin of Hochma and Hassadim together to Israel.
This is why in the beginning of the year, Satan must be confused, to annul the GAR of the left. By that, Satan becomes mixed up and loses his governance. On that day of atonement, Satan should be handled with ease and to give him contentment with the he-goat for Azazel that is offered to him, redrawing the GAR that were cancelled in the beginning of the year, by which the Sitra Achra acquires dominance and has contentment. However, it is to his detriment.
When it was said, “Fetch two he-goats, one for Me and one for that delator, the Sitra Achra, so he will think that he has eaten from My own meal, and will not know of the joy of our other meal. He will take that part,” GAR of the left, which is sent to the desert, to the place of ruin, to give him back his dominion, meaning to the middle point of the ruined world, “And [he will] go on his way to the place of ruin and desolation and will part from My house.” By that, he was separated from the holiness, for he no longer has a place of lack in which to grip.
It is also written that the upper Ima, the next world, Bina, came to be inside the palace of the lower world, since on the day of atonement, Malchut dresses the Bina, the middle point of the whole world, whether for ruin or for settling. It is a rule that that delator will not be before Him when complementing the deficiency of holiness, and there is no room for the Sitra Achra to grip in the place of lack.
Also, no litigants are found there because there is no longer fear of the Dinim that the GAR of the left causes because the he-goat is sent to the ruin and the desolation and the holiness is only in the settled place. Thus, the Sitra Achra is separated from the holiness, at which time upper Ima imparts, since she is also the middle point of the inhabitation of the world. By that, she shines to all, to Hochma and to Hassadim together, and all that freedom is in Malchut, and Israel receive from those blessings.
103) This is so because when the next world, Bina, enters the palace of the lower world—Malchut—and the lower world is happy with sons in the high meal, which extends from Bina, then Bina blesses the table and all the worlds are blessed. At that time, every joy and every illumination of the face is present there, as it is written, “Before the Lord shall you be cleansed.”
104) Aaron gave lots on the two he-goats, one lot for the Creator and one for Azazel. This is the joy of the delator, that the Creator casts a lot with him and invites him to take the he-goat to Azazel. He does not know that he is throwing a burning fire on his head and on his people, as it is written, “For you will heap coals of fire upon his head.”
105) This is why it is written, “Haman also said, ‘Even Esther the queen let no one come with the king to the banquet which she had prepared but me.’” It is also written, “Then Haman went out that day glad and pleased of heart,” with the portion he had received, and went his way. Later, when the high King arrived at the queen’s house, the queen beseeched the King for herself, for her sons, and for the people.
106) Even when Israel are in exile and pray prayers daily, Malchut rises before the King on the day of atonement and pleads for her sons. Then all those vengeances that the Creator is destined to inflict upon Edom are sentenced, and it is determined how that delator will perish from the world, as it is written, “And death shall be swallowed up forever.”
107) During the exile, it is written, “For we are sold, I and my people.” It is also written, “For the adversary is not worthy that the king be damaged.” It is written, “And cut off our name from the earth; and what will You do for Your great name,” since the great name is nonexistent, and this is the damage to the King.
108) At that time, Haman, the Sitra Achra is terrified before the King and queen, and all the illumination of the face and joy are present, and Israel are liberated on that day, the day of atonement. From that day forth, freedom and joy openly dominate them, and then he wishes to delight with them. Henceforth, as the Sitra Achra is given a portion so as to part from Israel, the rest of the nations, too, are given a portion so they will separate below Israel.
109) What is the meaning of the offering, offering a he-goat and not something else? And also, why is a he-goat sacrificed in the beginning of the month, and a he-goat on the day of atonement, too?
110) Indeed, it must be a he-goat. It is known to all magicians that all their deeds are in what does not bond with the female, hence a he-goat, before it has bonded with a female in his sides—those of the Sitra Achra. This is so because another god is sterile and does not bear fruit.
But once a he-goat has bonded with a female and bore fruit, it is no longer in the part of the Sitra Achra. And because the Sitra Achra is a king, as it is written, “An old and foolish king,” he is given a he-goat for his honor, meaning one who did not connect to a female and did not give his strength to another, meaning who is his own kind. This is also known to all the magicians who use these actions, and for this reason, all their sins are on that he-goat.
111) Although the he-goat is a part for the Sitra Achra, on the side of impurity, the lower Behinot [discernments] are more impure, and the lower the degrees, the greater their impurity. For this reason, there is a greater part to the Sitra Achra in the goat because its hairs hang down more in other beasts, similar to their Din, which hangs down in impurity.
But this other Malchut, the wicked one, the king of all the Sitra Achra, his impurity is clearer and purer and he is not in complete impurity like those lower ones. This is why he is given a portion, since his hairs do not hang down and he is not smooth. He is not smooth due to his impurity, and they do not hang down so that the impurity will not strengthen in him, such as the degrees of the Sitra Achra below. Hence, he is certainly a he-goat and not something else.
The goat, whose hairs hang down, indicates GAR of the left, which extend from above downwards. This is acute impurity. And a he-goat that has hairs that do not hang down indicate faint impurity in terms of the VAK of the left, which do extend a little, but not down below. And since the he-goat to Azazel was sent to the king of the Sitra Achra, whose impurity is from VAK of the left, a he-goat was sent to him and not a she-goat.
112) Why is it called “atonement”? It is because it cleanses every impurity and removes it from before him on that day. Hence, it is a day of atonement, a day of cleaning, and this is what we call it. It is written, “For on this day shall atonement be made for you, to cleanse you.” It should have said, “For this day,” why “For on this day”? It is because the Temple above, the Malchut, was purified and illuminated. This is why it is written, “For on this day shall atonement be made for you, to cleanse you,” which means that first he will atone and cleanse the Malchut on that day, so it would be cleansed, and then it will atone for you.
113) “Atonement be made for you,” which is Malchut, and cleanse him first. And all of that is on you, for you, for he needs to be cleansed and purified first. Who will atone? The upper world, Bina, which shines and cleanses everything. Hence, all the evil sides that are called “depths of the sea” are removed. And as those depths of the sea are hung, the hairs of the he-goat hang, meaning the side of the Sitra Achra, and the hairs are not smooth but rough, which imply Dinim.
114) “And he shall make atonement for the holy place, because of the impurities of the children of Israel and because of their transgressions, even all their sins.” This is so that the slanderer will not be able to control them. Hence, on the day of atonement, the conclusion of all the iniquities and their cleansing, Israel must purify themselves and walk barefoot, like the high angels.
There are five abstentions on the day of atonement—eating, drinking, bathing, lubrication, wearing shoes, and intercourse—to be assisted by the five upper sides, HGT NH, which the day of atonement, Bina, brought out, and which are her gates.
115) If we regard the drinking as a separate abstention then there are six abstentions, since drinking is from the side of Isaac, Gevura, and eating is from the side of Abraham, Hesed. This is why they are two. Although drinking is included in eating, they are six. And the last abstention, intercourse, is at the sixth degree, the Yesod, and we observe that abstention in relation to that.
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