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134) It is a Mitzva [commandment] for the high priest to do the work of that day properly, and to send a goat to Azazel so that the Sitra Achra will part from the holy nation and will not complain against their iniquities before the king, nor slander them because he has no power or governance unless when the anger above grows. And with that gift of the goat to Azazel he then turns into their guardian, for which he is repelled from the king because he is the end of all flesh.
He is called “the end of all flesh” because flesh is illumination of Hochma from the left, and the Sitra Achra yearns for that light. The goat to Azazel is extension of Hochma of the left. Hence, when Israel extend that light to him, he becomes their guardian and advocate.
135) And the holy people gives him a goat, which is regarded as the Sitra Achra. And it contains a male and a female. As there are male and female on the side of Kedusha [holiness], there are male and female on the side of Tuma’a [impurity]. It is as is said, “Throw a dog a bone and it will lick the dust of your feet.” Here, too, the Sitra Achra is given a goat and it becomes an advocate.
136) Are we permitted to castrate a dog? It is written, “The bruised or crushed or torn or cut, you shall not offer to the Lord, nor do so in your land.” That is, anything that is in your land, you will not do, not even a dog, since as the world needs this, the world also needs that. This means that nothing on earth is redundant. This is why we learned that the verse, “And behold, it was very good,” is the angel of death, who must not be revoked from the world because the world needs him. And even though it is written about the angel of death, “And the dogs are greedy, they are not satisfied,” it is not good that they will be revoked from the world. Everything is needed, both good and bad.
137) For this reason, on this day we should throw the dog a bone, throw the goat to Azazel. While it is dragging the bone, enter those who enter the king’s palace, and there is no one to protest against him because the slanderer is busy with his gift, and afterward will even wiggle its tail, meaning he will become an advocate.
138) It is written, “And confess over it all the iniquities of the children of Israel, and all their transgressions and all their sins.” It is also written, “And the goat shall bear upon him all their iniquities.” Because the Sitra Achra sees that goat, his desire for it awakens, to be made whole with it. He does not know of these iniquities that the goat has taken on it. He returns to Israel and sees them without iniquities and without transgressions, for they are all on the head of the goat. He goes up and praises them before the Creator, and the Creator sees the testimony of the slanderer. And since He desires to have mercy on Israel, although He knows every action, He has mercy on Israel.
139) That whole correction is in the Din from above not awakening and strengthening, and eradicating the people of the world, for it comes from a harsh Din. If that Din awakens, it awakens in people’s iniquities, since it has no awakening to rise up and evoke a harsh Din unless due to people’s iniquities. When a person commits an iniquity, he gathers with several thousand aides who gather there, take him, and raise him up. Regarding all that, the Creator advised Israel to be saved from all the sides. This is why it is written, “Happy is the people that such is its state, happy is the people whose God is the Lord.”
From the perspective of Malchut de Tzimtzum Aleph, called Man’ula, Malchut and the lower ones extended from her are unfit to receive the upper light because the power of the Tzimtzum and the Masach are riding on it so it does not receive any light. The Creator saw that the world does not exist, hence He raised Malchut to Midat ha Rachamim, which is Bina, and it was mitigated in it. That corrected Malchut is called Miftacha. From her perspective, Malchut and the lower ones that extend from her can receive the upper lights.
However, even after Malchut is corrected in the Kelim de Miftacha, the point of Man’ula is not completely absent from her; rather, it is concealed in her. This is why Malchut is called “the tree of knowledge of good and evil,” for if he is rewarded it is good, and the Man’ula is hidden and disappears, and the Miftacha governs her. At that time she receives all the lights and illuminates to the lower ones. If he is not rewarded, because he sins, it is bad. At that time the Man’ula at the root of the sinner in Malchut reappears and the lights depart because of it. By that, the sinner dies.
We could ask, “Since the Creator wants the world to exist and correct the Malchut at the point of Miftacha, would it not be appropriate that He would completely cancel the Man’ula and it would not return and reawaken because of the sin? We learned about it that the verse, “And behold, it was very good,” is the angel of death, who must not be cancelled from the world because the world needs him. For although the point of Man’ula causes death, the world still needs it and it must not be cancelled prior to the end of correction. For this reason, on this day we should throw the dog a bone, through the goat to Azazel, where by Israel’s work, the GAR de Hochma of the left appear on him, with the harsh Dinim in them, which the Sitra Achra, who is the end of all flesh, so enjoys. This is why it is regarded as throwing the dog a bone.
All this is done so the Sitra Achra will not slander Israel, and will not awaken the disclosure of the Man’ula above due to Israel’s iniquities. For now, while it is dragging the bone it was thrown, those who enter, enter the king’s palace, the high priest extends lights and abundance from the king’s palace, and there is no one to protest against him because the Sitra Achra will not slander him, disclosing the Man’ula that removes the lights because then it, too, would lose the gift of the goat to Azazel that he obtained through the work of Israel. Moreover, afterward it will wiggle its tail; it will praise Israel for it.
And how does the goat carry on it all the iniquities of the house of Israel? Because the Sitra Achra sees that goat, his desire for it awakens, to be whole with it, since its craving is only for the flesh, which is the Hochma of the left that appears on the head of the goat. He does not know about those iniquities that the goat has taken on it because all those lights of Hochma of the left did not appear in Malchut because the point of Man’ula has been concealed in her, and only the point of Miftacha operates in her openly.
It follows that within that goat, the point of Man’ula is included in concealment, removing those lights. But the Sitra Achra does not know about it because it is concealed and because he is preoccupied with his goat and does not want to lose his lights. He returns to Israel, sees them without iniquities, and praises them before the Creator because he wants Israel to be found innocent and the Man’ula to not be disclosed so he, too, can keep his goat.
The Creator sees the testimony of the slanderer. Although He knows of every action, He has mercy on Israel. Although the Creator knows that the Man’ula is concealed, the lights still do not depart because He knows it, since the Creator has mercy over Israel. This is why He concealed the Man’ula and revealed Midat ha Rachamim. And as long as the Sitra Achra does not complain about it, no Din will awaken because He knows it.
The whole correction is in not awakening the Din from above, since the Din does not awaken from above. If the Din awakens and the Man’ula is revealed, it awakens in people’s iniquities, for because of the sin, the Sitra Achra has the power to evoke the Din of the Man’ula, as there is no awakening for the Sitra Achra to rise up and evoke the harsh Din, which is the Man’ula, if not because of people’s sins.
But if the Sitra Achra does not disclose, although the Creator knows, it does no harm at all, since the Creator deliberately concealed Midat ha Din de Man’ula and disclosed the Miftacha in it, associating Rachamim with Din in order to sustain the world in Midat ha Rachamim.
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