Janik, Marek2023-02-072023-02-072016Veritati et Caritati, 2016, T. 6, s. 243-257.2354-0311http://theo-logos.pl/xmlui/handle/123456789/3625In the Bible, the term ʻazāʼzēl is used in Leviticus 16. The most popular view is that it is the name of a demon. Usually, wilderness and desert were believed to be the haunting place of demons in ancient religions. Besides the Hebrew Bible acknowledges, that the wilderness is the place of demons and demonic creatures. In intertestamental literature ʻazāʼzēl is a fully developed demon. In many case Azazel could be a name, however, does not imply it being a demon or evil spirit. What is important, Azazel has no part in the Sanctuary ministry on the Day of Atonement. Since Azazel’s blood has not been shed, he cannot be used for remission of sin, and without the shedding of blood there is no remission of sin. Mesopotamian rituals the transfer impurity often see animal as a substitute for a man. A substitute that will now become the object of impurity. Similarly Hittite rituals feature the transfer of evil to an animal that is then sent away. Nevertheless such rituals was quite common throughout the ancient Near East. Such rituals sought to return to the demons the evil that was afflicted a person. The animal carried the evil away, and the intention was to return it to its place of origin.plAttribution-ShareAlike 3.0 Polandhttp://creativecommons.org/licenses/by-sa/3.0/pl/AzazeldemonologiaStary TestamentkultkulturareligiaBibliaPismo ŚwiętedemonologyOld TestamentcultculturereligionBiblemotywy biblijnestarożytnośćantiquityprzenikanie kulturIzraelIsraelDzień Przebłaganiaobrzędy religijnereligious ritesDay of AtonementArticle