I gotta have my orange juice.

Walking westward, therefore, from the courtyard toward the sanctum was a movement toward God, representing Israel to him—an ascent into the summit of the architectural mountain of God. Walking eastward from the sanctum toward the courtyard was a movement away from God, representing him to Israel—and a descent from the cultic mountain of God. . . .

The text is careful to portray the goats as a set: the high priest takes them both from the congregation of Israel, presents them both together before YHWH at the door of the tent of meeting, and then casts lots for them both . . . Indeed, there is historical precedent [SCM: Morales cites rabbinical sources, but Jacob’s goats in Rebekah’s meal is a clear biblical–theological precedent] for understanding these goats to be identical in appearance, and chosen expressly because of this likeness, as if it were one goat accomplishing two different aspects of atonement—purification and expiation, cleansing from sin’s pollution and the removal of sin’s guilt. . . .

Moreover, as both goats begin together at the doorway of the tent of meeting, their movement may be tracked along an east–west alignment, movements coordinated with the early narratives of Genesis in relation to God’s Presence. Here it is worth emphasizing that the goats, as one symbol, stand for the sake of Israel: the sacrificed goat conveying Israel favourably into the inner sanctum vicariously, the led-away goat conveying Israel’s sins away from the face of God.

L. Michael Morales, Who Shall Ascend the Mountain of the Lord? 174, 179–180

From the day of atonement ritual, you would expect Psalm 103 to read, “so far does he remove our transgressions from him.” Surprise! Where does that place us? With Yahweh!