From: Eddie Chumney
To: heb_roots_chr@hebroots.org
Subject: Yom Kippur: The Day of Atonement

Yom Kippur:
(The Day of Atonement)

From the Book:

The Seven Festivals of the Messiah
by
Eddie Chumney

http://www.hebroots.com/chap8.html

For it is on this day that atonement shall be made for you to
cleanse you; and you shall be clean from all your sins before
the Lord. It is to be a sabbath of solemn rest for you, that you
may humble your souls; it is a permanent statute (Leviticus
[Vayikra] 16:30-31 NAS).

On exactly the tenth day of this seventh month is the day of
atonement...for it is a day of atonement, to make atonement on
your behalf before the Lord your God.... You shall do no work at
all. It is to be a perpetual statute throughout your generations
in all your dwelling places. It is to be a sabbath of complete
rest to you, and you shall humble your souls; on the ninth of
the month at evening, from evening until evening you shall keep
your sabbath (Leviticus [Vayikra] 23:27-28,31-32 NAS).

Then on the tenth day of this seventh month you shall have a
holy convocation, and you shall humble yourselves; you shall
not do any work (Numbers [Bamidbar] 29:7 NAS).

Yom Kippur: Names, Themes, and Idioms

1. Yom Kippur (the Day of Atonement)
2. Face to Face
3. The Day (or the Great Day)
4. The Fast
5. The Great Shofar (Shofar HaGadol)
6. Neilah (the closing of the gates)

Understanding the Priestly Service for Yom Kippur

Leviticus (Vayikra) chapter 16, specifies the tenth of Tishrei
as the date on which the high priest (Cohen HaGadol) shall
conduct a special ceremony to purge defilement from the shrine
and from the people. The heart of the ritual is that the high
priest (Cohen HaGadol) shall bring a bull and two goats as a
special offering. First, the bull is sacrificed to purge the
shrine from any defilements (what might now be called uncanny
vibrations) caused by misdeeds of the priest himself and of his
household (Leviticus [Vayikra] 16:6). Secondly, one of the goats
is chosen by lot to be sacrificed to purge the shrine of any
similar defilement stimulated by misdeeds of the whole Israelite
people (Leviticus [Vayikra] 16:7-8). Finally, the second goat is
sent away, not sacrificed, to cleanse the people themselves. The
goat is marked for Azazel and is sent away to wander in the
wilderness (Leviticus [Vayikra] 16:10). Before the goat is sent
out, the high priest lays both his hands upon its head and
confesses over it all the iniquities and transgressions of the
Israelites, whatever their misdeeds, and so putting them on the
head of the goat. Thus, the Torah adds, "The goat shall carry on
it all their iniquities to an inaccessible region..." (Leviticus
[Vayikra] 16:20-22).

Azazel: The Scapegoat

The Hebrew word for scapegoat is azazel. Azazel was seen as a
type of satan (Ha satan) in the intertestamental Book of Enoch
(8:1). The sins of the people and thus the punishment of the
people were laid upon azazel the scapegoat. He would bear the
sins of the people and the punishment of the people would be
upon him. Azazel being sent into the wilderness is understood
to be a picture of satan (Ha satan) being cast into the lake of
fire (Revelation 19:20).

Let's take a closer look at this ceremony found in Leviticus
(Vayikra) 16:7-10. In Leviticus (Vayikra) 16:8, the first lot
said, "La Adonai" (To the Lord). The second lot said, "La
Azazel" (To the scapegoat). The high priest (Cohen HaGadol)
took the two golden lots, one marked La Adonai and the other
marked La Azazel, and placed one upon the head of each animal,
sealing their fate. It was considered a good omen if the lot
marked La Adonai was drawn by the priest in the right hand,
but for 40 years prior to the destruction of the temple (Beit
HaMikdash) in 70 C.E. (Common Era, which is the same as A.D.,
the Latin for "in the year of our Lord"), the lot La Adonai
was drawn by the priest on the left hand (Talmud, Yoma 39a).
In any event, the sins of the people were laid upon the
scapegoat (Leviticus [Vayikra] 16:21-22). Except for the 40
years prior to the destruction of the second temple (Beit
HaMikdash), the lot La Adonai came out on the right hand of
the priest and the lot La Azazel came out on the left hand of
the priest.

Messianic Understanding

God gave this ceremony of the casting of lots during Yom
Kippur to teach us how He will judge the nations of the
world prior to the Messianic age known as the Millennium.
The nations of the world will be judged according to how
they treated the Jewish people. Those nations who mistreated
the Jews will be goat nations and they will go into the left
hand. Those nations that stood beside the Jewish people will
be sheep nations and will enter into the Messianic kingdom
or the Millennium. Yeshua taught us about this in Matthew
25:31-46.

Yeshua during His first coming was a type of the goat marked
La Adonai. Yeshua was a sin offering to us as God laid upon
Him the sins of the whole world (Isaiah [Yeshayahu] 53:1-6; 1
Corinthians 15:3; Galatians 1:3-4; Hebrews 2:17; 1 John
[Yochanan] 2:2; 4:10).

In the ceremony of the two goats, the two goats were
considered as one offering. A crimson sash was tied around
the horns of the goat marked azazel. At the appropriate time,
the goat was led to a steep cliff in the wilderness and
shoved off the cliff. In connection with this ceremony, an
interesting tradition arose that is mentioned in the Mishnah.
A portion of the crimson sash was attached to the door of the
temple (Beit HaMikdash) before the goat was sent into the
wilderness. The sash would turn from red to white as the goat
met its end, signaling to the people that God had accepted
their sacrifices and their sins were forgiven. This was based
upon Isaiah (Yeshayahu) 1:18. As stated earlier, the Mishnah
tells us that 40 years before the destruction of the temple
(Beit HaMikdash), the sash stopped turning white. This, of
course, was when Yeshua was slain on the tree.

Additional Aspects to the High Priest Ceremony

In order to enter the Holy of Holies, the high priest (Cohen
HaGadol) was first to bathe his entire body, going beyond the
mere washing of hands and feet as required by other occasions.
The washing symbolized his desire for purification (Numbers
[Bamidbar] 19). The washing was of his clothes and his flesh
(Numbers [Bamidbar] 8:5-7; 19:7-9). This was done in conjunction
with taking the blood of an animal with the finger and
sprinkling the blood upon the altar (Number [Bamidbar] 19:1-4;
Leviticus [Vayikra] 8:13-15). This ritual is once again seen in
Numbers (Bamidbar) 31:21-24. The spiritual understanding of this
is given in Hebrews 9; and 10:19-22. The sprinkling of blood
upon the altar is also mentioned in Exodus (Shemot)
29:1-4,10-12, 16,20-21; and Leviticus (Vayikra) 1:3-5,11;
3:1-2,8; 4:1-6; 5:4-6,9. Once again, the spiritual understanding
is found in Hebrews 9:11-14,23-25, and First Peter (Kefa) 1:2.

Messianic Understanding

Yeshua is the High Priest (Cohen HaGadol) of God (Hebrews 3:1).
In John (Yochanan) 20:17, Yeshua said, "Touch Me not; for I am
not yet ascended to My Father...." These were the same words
that the priest spoke before he ascended the altar. Yeshua can
be seen as Priest by looking at some other Scriptures. In
Numbers (Bamidbar) 19:11, if you touched a dead body, you were
unclean for seven days. After being unclean, purification took
place on the eighth day. This is the meaning behind what
happened in John (Yochanan) 20:24-27.

Rather than wearing his usual robe and colorful garments
(described in Exodus [Shemot] 28 and Leviticus [Vayikra] 8:1-8),
Aaron was commanded to wear special garments of linen (Leviticus
[Vayikra] 16:4). Yeshua was seen wearing the same thing in
Revelation 1:13-15. Daniel also saw this and described it in
Daniel 10:5-6.

By slaying the animals at the altar and applying their blood to
the altar, the garments of the high priest became very bloody
and God instructed them to be washed (Leviticus [Vayikra] 6:27).
However, on Yom Kippur God declared in Isaiah (Yeshayahu) 1:18,
as it is written, "...though your sins be as scarlet, they shall
be as white as snow...." Spiritually speaking, a white garment
represents purity and the absence of sin (Revelation 7:9,13-14;
19:8).

In Numbers (Bamidbar) 15:37-41, fringes (tzi-tzit) were put on
the hem of the garments to remind the people of the Torah or
God's Word. Consider the woman with the issue of blood (she was
unclean) coming to Yeshua (the High Priest of God) to touch the
hem of His garment and be healed (Matthew [Mattityahu] 9:20-22).
The children of Israel were instructed by God to wear the
garments Yeshua had on in Matthew 9:20-22. These garments were
instructed by God in the Torah to be worn as just stated in
Numbers (Bamidbar) 15:37-41. When the woman with the issue of
blood touched the hem (tzi-tzit) of Yeshua's garment in Matthew
9:20-22, it was a picture given to us by God to communicate to
us that she believed Yeshua's word by faith (emunah) and was
made well because of her faith.

Face to Face

The high priest (Cohen HaGadol) could only go into the Holy of
Holies once a year (Leviticus [Vayikra] 16:2; Hebrews 9:6-7).
(God issued a warning that no man could see His face and live
(Exodus [Shemot] 33:20). But because on the Day of Atonement
the priest could be in God's presence (Leviticus [Vayikra]
16:2), another term for the Day of Atonement is "face to
face."

By the time of the second temple, this ritual [the high
priest's (Cohen HaGadol) ceremony] had been somewhat
elaborated, and one crucial element had been added to it. That
element was that on three separate occasions, in a grand
crescendo, the high priest appeared before the people, and
three times he recited a formula of confession in their
hearing. The first confession was on the account of his own
sins and those of his household; the second, on the account of
the priestly tribe of Levi; the third, on the account of the
whole people.

On this occasion only, in the entire year, the confession
included the priest's saying aloud the name of God embodied in
the Hebrew letters YHVH (called the Tetragrammaton). This was
the name that God gave and explained to Moses (Moshe) at the
burning bush, the name that was a kind of distillation of "I
am Becoming Who I am Becoming," the name that was not a name
in the sense of a label by which God could be called and
controlled, and therefore the name that could not be said
aloud. It was, therefore, all year long euphemized by saying,
whenever YHVH appeared in the text, or invocation, Adonai, The
Lord. Only on Yom Kippur was the name said, aloud, in all its
original awesomeness. (How the name was pronounced on this
occasion was so thoroughly protected from record-keeping, that
might profane it, that we no longer know how it was done.)

In each confession, when the high priest reached the
recitation of the name, the whole people would prostrate
themselves and say aloud, "Baruch shem K'vod malchuto l'olam
va'ed," which means, "Blessed be the Name of the radiance of
the Kingship, forever and beyond." On the third recitation,
the one for their own sins, they knew that the high priest
(Cohen HaGadol) had just before-on this one occasion in all
the year-entered the Holy of Holies, the inmost room of the
temple (Beit HaMikdash) where God's Presence was most fully
felt. He entered it three times, and only then came out to
confess on behalf of all the people and put their sins upon
the head of the goat for azazel.

The result of this triple entry into the Holy of Holies, this
triple recitation of God's most holy name, and this triple
prostration by the entire people, was an utterly awesome
sense of God's Presence making atonement for the people,
cleansing them of all their sins, permitting them to begin
the year afresh, renewing their lives. So total was this
sense of transformation that, after it, the mood of the
people shifted from solemn awe to joyful celebration. The
young, unmarried men and women went to dance in the fields
and to choose spouses for themselves. Yom Kippur and the
fifteenth of Av were the only days in the year when this kind
of mass public espousal would take place.

Therefore, when the high priest stood before God on this day,
he was said to be "face to face" with God. Because of this,
Yom Kippur became known by the phrase "face to face." "Face
to face" terminology was used in First Corinthians 13:9-12,
as it is written:

For we know in part; and we prophesy in part. But when that which is
perfect is come, then that which is in part shall be done away. When I
was a child, I spake as a child, I understood as a child, I thought as
a child: but when I became a man, I put away childish things. For now
we see through a glass, darkly; but then face to face: now I know in
part; but then shall I know even as also I am known (1 Corinthians
13:9-12).

Both verse 11 and the phrase in verse 12, "For now we see
through a glass, darkly" come from the Jewish Midrash.

"Face to Face" is the title of a chapter in Arthur Waskow's
book, Seasons of Our Joy, on the topic of Yom Kippur. "Face to
face" is an idiom for Yom Kippur. Why? It was on Yom Kippur
that the high priest had to go behind the veil of the temple.
At that moment, the nation had to hold its breath because the
nation's fate depended upon God's accepting the sacrifice. At
that point, the high priest was "face to face with the mercy
seat of God."

When the high priest (Cohen HaGadol) entered the Holy of Holies, he
saw the Lord's presence as a brilliant cloud hovering above the mercy
seat (Leviticus [Vayikra] 16:2). The word for mercy seat in Hebrew is
kapporet. It comes from the root word kaphar, which is the same word
used for "atonement." The mercy seat can also be translated as the
seat of atonement. The mercy seat is described in detail in Exodus
(Shemot) 25:17-22 and 37:6-9. This is the place where Moses (Moshe)
met and spoke with God face to face (Exodus [Shemot] 25:22; 30:6;
Numbers [Bamidbar] 7:89).

The Day

Yom Kippur, the Day of Atonement, comes on the tenth day of the
Jewish month of Tishrei (September/October). It is the last day
of the Ten Days of Repentance, and it is the most solemn day of
the Jewish calendar. It is believed that those who have not
been good enough to be written in the Book of Life immediately
on Rosh HaShanah are given ten days to repent, pray for
forgiveness, and do good deeds until Yom Kippur, when their
fate will be decided. The entire Day of Forgiveness (Yom
Kippur) is spent fasting and praying. Because this day is the
most solemn day in the year, it is known as "The Day."

The Fast

Fasting is one of the most important of the mitzvot
(commandments) leading to atonement. The Torah says three
times, "And this shall be to you a law for all times: In the
seventh month, on the tenth day of the month you shall practice
self-denial" (Leviticus [Vayikra] 16:29; 23:27; Numbers
[Bamidbar] 29:7); tradition (the Jewish understanding)
interprets self-denial as fasting. For this reason, Yom Kippur
is known as "The Fast Day."

The Great Shofar

As mentioned earlier in this book in Chapter 7, when the shofar
(trumpet) was discussed, there are three primary shofarim
(trumpets) to the Jewish people and these three trumpets are
associated with specific days in the year. These three trumpets
are:

(a) "The First Trump," blown and associated with Shavuot (Pentecost);
(b) "The Last Trump," blown and associated with Rosh HaShanah;
(c) "The Great Trump," blown and associated with Yom Kippur.

It is on Yom Kippur when the Great Trumpet, known in Hebrew as
the Shofar HaGadol is blown. This is referred to in Isaiah
(Yeshayahu) 27:13 and Matthew 24:31.

Neilah: The Closing of the Gates of Heaven

Neilah is the closing or final service of Yom Kippur. It is
the Jewish belief that the gates of Heaven are open during the
days of repentance to receive our prayers for forgiveness and
that they close after the neilah service. (Specifically, they
are open on Rosh HaShanah to let the righteous into Heaven and
remain open until the neilah service of Yom Kippur.) When the
final blast of the shofar (the Shofar HaGadol, the Great
Trumpet) is heard at the end of the neilah service, those who
have observed the day with sincerity should feel that they
have been inscribed and sealed in the Book of Life.

Spiritual Understanding of the Day of Atonement

The Day of Atonement was the most solemn of all the feast
days. It was the day of cleansing for the nation and for the
sanctuary. On this day alone, once a year, the high priest
entered into the holiest of all, the Holy of Holies in the
temple, within the veil of the temple, with the blood of the
L-rd's goat, the sin offering. Here he sprinkled the blood on
the mercy seat. The blood of the sin offering on the great
Day of Atonement brought about the cleansing of all sin for
the priesthood, the sanctuary, and Israel as a nation
(Leviticus [Vayikra] 16:29-34).

The Day of Atonement

1. Yom Kippur is a day of fasting and affliction of the soul
(Leviticus [Vayikra] 23:27,29; Numbers [Bamidbar] 29:7). This day was
set aside as a day of national fasting. Fasting is mentioned in Joel
(Yoel) 1:14-15; 2:12-18; and Ezra 8:21. The spiritual understanding
for us is given in Isaiah 58:1-12.

2. It is the tenth day of the seventh month (Leviticus [Vayikra]
23:27; Numbers [Bamidbar] 29:7). The number 10 is used to represent
the government or a nation (Daniel 7:24; Revelation 17:12). To the
Jewish people, the number ten represents a legal congregation known as
a minyan. The congregation is one body that can represent a group. So,
the number ten represented the nation or the congregation of Israel
(Leviticus [Vayikra] 16:2-3,17,19). Notice also that the blood is
sprinkled for the nation (Leviticus [Vayikra] 16:19). Look at Isaiah
(Yeshayahu) 52:13-15 and Ezekiel (Yechezekel) 36:24-26.

In Isaiah (Yeshayahu) 52:13-15, the suffering servant, Yeshua,
Messiah ben Joseph (Yosef) is seen sprinkling many nations. In
Ezekiel 36:24-26, it is the Jews returning to Israel from the
Diaspora whom God will sprinkle clean water upon when they
return back to the land of Israel.

The Day of Atonement Ceremonies

As we look at the ceremony itself, we will be able to see how
it points to the Messiah Yeshua Himself. In addition, we will
be able to see how it relates to the believers in the Messiah.

1. The priest used a golden censer (Leviticus 16:1-2,12-14; Hebrews
9:4). The censer is mentioned in Leviticus 16:12; Numbers 16:18,46;
First Kings 7:50-51; Second Chronicles 4:19,22; and Hebrews 9:1,4.

Spiritual Application (Halacha). The incense of the golden censer
represents the prayers of Bible believers (Psalm 141:2; Luke 1:5-11;
Revelation 5:8; 8:3-4).

Messianic Fulfillment. Aaron the high priest typifies the ministry of
mediator and intercessor. Yeshua is our High Priest (Hebrews 3:1) and
Mediator (1 Timothy 2:5; Hebrews 12:24). He lives to make intercession
for us (Romans 8:34; Hebrews 7:22-27).

2. He went within the veil once a year (Leviticus 16:2; Hebrews
9:3,7).

Spiritual Application (Halacha). By the death of Yeshua, we are free
to enter into the veil every day (Matthew 27:50-51; 2 Corinthians
3:14; Hebrews 4:16; 6:13-19; 10:19-22).

3. He washed himself in water (Leviticus [Vayikra] 16:4,24).

Spiritual Application (Halacha). For Aaron, this meant he must be
absolutely clean in order to make atonement in behalf of the people of
Israel. For the believer in Yeshua, it means we are to be washed by
the water of the Word of God as we approach God as well for the
removal of sin from our lives (John 3:1-5,15; 1 Corinthians 6:11;
Ephesians 5:26-27; Titus 3:5; Hebrews 10:22). For Yeshua, it meant
that He was absolutely clean and without sin when He made the
atonement of sacrificing His body on the tree.

4. He put on holy linen garments (Leviticus [Vayikra] 16:4,23).

Spiritual Application (Halacha). The priestly clothing is also
mentioned in Exodus (Shemot) 28:1-4. In verse 3 they are for glory and
beauty. The linen garments speak of the sinless humanity of Messiah
and His righteousness. These linen garments were stained with blood
while the priest offered the sacrifices. After the sacrifices were
complete, the garments were taken off and new garments were put on
again (Leviticus [Vayikra] 16:23-24). Isaiah (Yeshayahu) 1:18 speaks
of the blood-stained garments and the new garments that were put on
afterwards. The white linen garments are clothes of righteousness (Job
[Iyov] 29:14; Psalm [Tehillim] 132:9; Isaiah [Yeshayahu] 61:10;
Revelation 3:5; 15:6; 19:7-8, 11,13-15).

5. At the moment the atonement was made on the Day of Atonement, those
being atoned for were sinless and blameless before God. The
congregation of believers (kehilat) in the Messiah is being presented
before God without spot or blemish (Ephesians 5:27) because of the
blood of Yeshua (1 Peter [Kefa] 1:19).

6. The bodies of the animals were outside the camp (Leviticus 16:27).
Messianic Fulfillment. The bodies of the sin offering, both the
bullock and the goat, were taken outside the camp where they were
burned. Yeshua was crucified outside the camp or gates of Jerusalem
(John 19:17-20; Hebrews 13:10-13).

7. Many sacrifices were offered (Leviticus 16:1-6,25-27).

Spiritual Application (Halacha). Our bodies are to be a living
sacrifice to God (Romans 12:1; 1 Peter [Kefa] 2:5). We are to offer up
a sacrifice of praise to God (Leviticus [Vayikra] 7:12; Psalm
[Tehillim] 34:1; 50:14,23; 69:30-31; 107:22; 116:17; Hebrews
13:15-16).

Messianic Fulfillment. Yeshua is the sacrifice of God for us who
believe on Him (Hebrews 9:26-28; 10:1-10).

8. The year of Jubilee was the Day of Atonement (Leviticus 25:9-11).

Spiritual Application (Halacha). This was a year and day of liberty.
Yeshua came to preach this liberty at His first coming (Isaiah
[Yeshayahu] 61:1-3; Luke 4:17-21). From Adam, it has been almost 6,000
years and 120 Jubilees. The number 120 points to the end of the age of
the flesh and the reign of the life of the spirit (Genesis (Bereishit]
6:3). The ultimate fulfillment of the year of Jubilee will take place
at the second coming of Messiah. The earth will be redeemed and come
into full and complete rest from the curse brought upon it by Adam's
sin. Complete restoration of man's lost inheritance will take place.
God's people will be totally set free -- set at liberty, from all sin,
sickness and disease, death, and the curse. Satan (Ha satan), the
source of all these things, will be bound and true rest will be
realized. The tabernacle of God will be with men and He will dwell
with them (Revelation 21:1-4). So, the year of Jubilee and the day of
Atonement speak of the fullness of the redemptive plan of God for man.

Life for a Life

The biblical name for the day of Atonement is Yom HaKippurim,
meaning "the day of covering, canceling, pardon, reconciling."
Occasionally, it was called "the Day of the Fast" or "the
Great Fast" (Leviticus [Vayikra] 23:27-31; 16:29-34).

God told the Israelites to sacrifice an animal as a substitute
for their own sentence to die. This life for a life principle
is the foundation of the sacrificial system. The Torah allows
a monetary ransom be paid for an individual deserving death
(Exodus [Shemot] 21:28-32). The guilty person here was the
owner of an ox that had killed a person, and the owner of the
ox was responsible for the death caused by his ox (Exodus
21:30 says that money paid in place of the death of the owner
was a ransom price).

Messianic Fulfillment.

Yeshua died on the tree as a substitute for us,
who deserved death because we sinned against God. Yeshua paid the
ransom price for us to God (Mark 10:45; 1 Timothy 2:5-6; 1 Corinthians
6:20; 7:23). The ransom price was 30 pieces of silver (Exodus [Shemot]
21:32; Matthew [Mattityahu] 26:14-16; 27:3-6).

Thirty pieces of silver was the ransom price of blood in dying
in the place of the truly guilty and making atonement for the
guilty. In the case of a thief or murderer, there is no
atonement for them (Exodus 22:1-2; Numbers 35:31). This is why
there is no atonement for satan (Ha satan) (John 8:44). Thirty
pieces of silver was the ransom price of blood and the shedding
of blood made an atonement for sin (Leviticus 17:11; Romans
5:8-11). The Greek word hilasmos, translated as "propitiation,"
has the same meaning as the Hebrew word kaphar, which is
translated as "atonement" (Romans 3:23-25; 1 John 2:2; 4:9-10).
The purpose of the Day of Atonement was to teach us about
Yeshua, who is our atonement (Hebrews 10:1-10).

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