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영어

The aim of this paper is to interpret the prescriptions on the Day of Atonement in order to identify the meaning of scapegoat which is first presented at the sanctuary and then, instead of being sacrificed, is driven out into the wilderness. According to Lev 16: 6-10, the rituals on the Day of Atonement consist of two unique parts, both of which are introduced by goats. The two goats, initially designated for the hatta’t offering (תאꖏꗡ Lev 16: 5) before they are distinguished by lot, can be understood as symbolic tools which make structural contrast between purification and elimination in the process of the ritual: the blood of one hatta't goat which is designated for Yahweh is brought into the heart of the tabernacle, the Holy of Holies, and the scapegoat, the other goat for Azazel chosen by lot, is driven into the opposite direction, that is, into the impure, sinful and even demonic wilderness.
Although opinions differ greatly as to the identity of Azazel and, depending on the evidences from the ancient Near Eastern sources, scholars tend to identify it with a demonic being dwelling in the wilderness, the details of dynamic polarization of the two parts in the Leviticus ritual reveal that the meaning of Azazel is now reduced in substance to a symbolic space where the scapegoat is to be sent. The goat for Azazel is, then, to be understood that it displays distinctive characteristics containing the indigenous efforts of Israelite faith to re-signify the ancient Near Eastern traditions, being brought into line with certain principles in the Old Testament writings introduced by the Israelite monotheism.
The procedure of ritual on the Day of Atonement is thus set within the context that deals with tensions caused by impurities which not only defile the Israelites' camp but also threaten God's continued presence in Israel: purifying the sanctuary from impurities and liberating the community from sin