Introducing Yom HaKippurim (aka, Yom Kippur or the Day of Atonement)

Instead of trying to figure out what the Day of Atonement/Yom Kippur/Yom HaKippurim is about through hearsay, public discourse or opinion, what do you say we delve into the riches of Torah to get from the Father’s own Words what the day entails?

I would invite you, if you’re new to Faith and you desire to study for yourself what the Day is about in the pages of your Bible, to grab a pen and paper and take notes. Otherwise, you can visit the website at www.themessianictorahobserver.org and reference the transcript of this post.

Yom HaKippurim (aka, Yom Kippur or Day of Atonement) is found in 3 primary passages of Torah: Leviticus 16:20-26; 23:27-32; and Numbers 29:7-11. Yes, there are indeed other scriptural passages that reference the Day of Atonement, but for all intents and purposes, these 3 passages are the go-to-passages for understanding Father’s instructions for Yom Kippur.

What we find when we begin to read the particulars associated with Yom Kippur, especially in these just cited passages, is that this Feast Day is a very unique day in terms of its various elemental parts and the existential relevance to the Hebrew nation (aka, Israel) and ultimately all of humankind.

There are a few moving parts associated with the Day that I will break and group into just two parts for purposes of this discussion: (1) The High Priest making atonement for his, his family’s and the nation’s sins and transgressions; and the purification of the sanctuary and brazen altar; and (2) the Azazel goat (popularly referred to as the “scapegoat”) ceremony. Both of these parts are actually tied into one big worship ceremony, but I elected to tease out the Azazel ceremony from the atonement ceremony because it is rich in symbolism and prophetic relevance and it is somewhat separate from the atoning actions that were performed by the High Priest (i.e., the Cohen Gadol) on this day each year.

So without actually recording or reading out all 3 of these passages for you, I will just summarize the elements of the day contained in them. I would encourage you of course to pull up these passages on your own and study them for yourselves sometime soon.

Timing for Yom HaKippurim/Yom Kippur/Atonement

Father commanded that Yom Kippur take place on the 10th day of the 7th month annually. Many who lean towards Jewish practices and traditions know the 7th month from its Babylonian inspired name of Tishri. If you recall, last week, we celebrated Yom Teruah or the Day of the Blowing of Trumpets. That day the Father commanded be kept on the 1st day of the 7th month (aka, Tishri). Simply put, Yom Kippur will always succeed Trumpets by 10-days. Jewish Tradition titles this 10-day period between Trumpets and Atonement as the 10-Days of Awe.

Now, I won’t get into the 10-Days of Awe simply because it’s not Scriptural, so to speak. Some have made an argument that the 10-days of Awe, a Rabbinic invention, is a prophetic representation of the terrible and harrowing last days that will come upon the modern nation of Israel. Yet, I am hard pressed to conclude from my own studies that this is indeed true. So I’ll just leave the 10-Days of Awe alone for this installment.

Nevertheless, for all intents and purposes, Yom Kippur falls smack in the middle of the Fall Feast Season. Five days after Yom Kippur, the 8-day celebration of the Feast of Tabernacles/Sukkot will commence. So it’s pretty easy to keep track of when each of the Fall Feasts hit if one has a firm understanding of when exactly Yom Teruah or the Day of the Blowing of Trumpets falls.

Yom HaKippurim as a Holy Convocation

Father commanded that a holy convocation be held on Yom Kippur (confirmed by Numbers 29:7). I discussed what a holy convocation is based on Torah in an installment of Sabbath Thoughts and Reflections and if you’re interested in learning more about holy convocations as stipulated in Torah, I invite you to check that episode out.

Without belaboring the issue, a holy convocation is a sacred gathering of the assembly. In that sacred assembly gathering, scriptures are read, prayers are offered and Father is worshiped according to His instructions in Torah. Today, a holy convocation may of course take on many forms that include (but are not limited to):

• online/virtual assembly gatherings and services;

• brick and mortar worship service gatherings;

• and home fellowship gatherings.

Of course, many in our Faith Community are challenged to find such convocational opportunities, not just on the Feast Days, but even on weekly Sabbaths. Nevertheless, we are to do the best we can with the resources and know how that Father has given us. There are many Hebrew Roots assemblies and fellowships that broadcast live gatherings online that you can connect to if you are so led. If you are interested in knowing what some of those online fellowship/convocational options are, reach out to me at perceptionwp@gmail.com and I’ll pass those on to you. (Keep in mind, however, that I am not a member of any of these fellowships or organizations, nor do I necessarily agree with everything they teach. However, I have connected with each of them over the years and find that they adhere to the basic tenets of our Faith and they have the resources to to convene a convocation during these set apart days.)

Thus, the Hebrews were commanded to convene a solemn, holy convocation for worship purposes on Yom Kippur (Lev. 23:37).

The Fast of Yom Kippur

Father commanded that the Hebrews humble (also rendered as afflict) their souls on Yom Kippur (i.e., verified Lev. 16:29; Num. 29:7).

Needless to say, this humbling and afflicting of one’s soul without a direct commandment for the Hebrew to fast on the day, has left behind its wake tremendous controversy and engendered some degree of confusion in the Hebrew Roots/Messianic ranks.

Although the general consensus among most Bible scholars and even Jewish Rabbis is that this humbling or inflicting of one’s soul is indeed that of a complete abstinence from food and drink: commonly referred to as a fast. The controversy and confusion seems to come from those who take issue with the allusion to fasting that the words humbling and inflicting obviously references.

Just to put any doubt in one’s mind to rest right now, I invite you to consider the following: the commandment from Yah for the Hebrews to “afflict/humble their souls” is found in Leviticus 16:29, 31 with additional reference passages located in Leviticus 23:27, 29, 32; Numbers 29:7; and Exodus 30:1-10. The Hebrews were commanded to fast (Hebrew of “tzom”), which is to afflict the soul or INulNeFeSH (cf. Psm. 35:13; Ezr. 8:21; Isa. 58:3, 5, 10). Nefesh also means appetite as seen in Proverbs 23:23; 107:9; 27:7; and Isaiah 56:11. Thus the Hebrew afflicts their appetite, this being the full meaning to fasting. According to the Tanach, to fast means to refrain from eating or drinking throughout the entire period of the fast/day (cf. Esther 4:16).

Offerings Were Made By Levitical Priests at the Tabernacle

Offerings by fire were to be made by the Levitical Priests serving at the Tabernacle. The offerings consisted of a bull, a ram, 7-yearling male lambs without defect, a goat for a sin offering; and a grain offering.

These were offerings that were performed exclusively by the Levitical Priests serving at the sanctuary. Every feast and Shabbat, the priests were instructed to provide such offerings. These offerings were not the responsibility of the average Hebrew citizen.

No Work of Any Kind is to be Performed

No work of any kind was to be performed on Yom HaKippurim. Contrary to other days of the sacred calendar, the prohibition against work here extended beyond vocationary work. The work prohibition here extended to acts that were of a domestic nature such as cooking, cleaning, washing, setting up and taking down. Some would argue, then, that one is prohibited from driving or doing anything at all on Yom Kippur. I would beg to differ, however. It stands to reason that if one is to participate in a holy convocation, for instance, and that convocation is convened elsewhere than one’s home or property, then you have to get to that convocation location somehow. Also, doing good for others falls within the spirit of the day, and in doing so, one may have to travel to make that good happen, wouldn’t you say?

Otherwise, one may be led by the Spirit to remain immobile and quiet during the 24-hours of the Day. If that is the case, then certainly do as you are so led I would say, but somehow the convocation would have to be factored in there sometime during the Day.

It goes without saying that Father looked at the prohibition against any form of work so seriously that any who violated this commandment was subject to death (verified Lev. 16:29; Num. 29:7). This commandment affected every member of the nation, not just Hebrews (Lev. 16:29). The Hebrews were commanded to cut themselves off from any who refused to keep the day.

Yom Kippur Was to be a Perpetually Kept Feast Day

Like every other Feast Day, Yom HaKippurim was to be a Feast kept in perpetuity. Since it was not one of the 3-mandated pilgrimage feasts requiring Hebrews to journey to Jerusalem, it was to be kept by every Hebrew regardless their station and location in life and in the world.

Other Salient Elements of the Day

Father instructed the Hebrews to acknowledge the day with the blowing of shofars (Lev. 25:9).

Aharon was to enter the Holy of Holies (located in the inner sanctum of the sanctuary) and make atonement for himself, his family, and the nation once a year only on Yom HaKippurim (Exo. 30:10). Aharon, and his selected direct descendants after him (i.e., who were selected by Yah to be High Priests), would enter the Holy of Holies on Yom HaKippurim with the blood of the bull and goat for sin offerings and sprinkle the blood on the mercy seat 7-times on this day (Num. 29:7-11). The purpose of this solemn, sacred ceremony was to make atonement on behalf of himself, his family and the nation of Israel (Exo. 30:10; Lev. 16:11-28).

As stated earlier, Father accepted only the blood of specific sacrifices, administered only by His select, Levitical Priests (Lev. 1:4,5; 23:27, 28).

Most folks of Faith focus on the High Priest going in to the Holy of Holies on Yom Kippur each year to offer atonement on behalf of the people of Yehovah. Indeed, a lot went into the Day of Atonement in terms of the atonement element of the Day, but there is another aspect of Atonement that is symbolically and prophetically relevant. That has to do with the famously named “Scapegoat” (more accurately named Azazel or Azazyel) ceremony that is summarized in the 16th chapter of Leviticus. Aharon was to take 2 goats before the sanctuary and cast lots to determine which goat would be sacrificed as a sin offering and which would be the scapegoat (although the descriptor or term scapegoat is not 100% biblically accurate). After sprinkling the blood of a sin offering for himself, his family, the sanctuary, the priests and the nation upon the mercy seat of the Ark of the Covenant and around the horns of the altar outside the sanctuary, he would ceremonially confer the sins of the nation upon the scapegoat by placing his hands on the head of the scapegoat (i.e., Azazel). Then the scapegoat would be led out and abandoned in the wilderness by a strong and trustworthy man.

Symbolically and spiritually (in a sense), the sins of the nation were conferred upon the Azazel goat by the High Priest laying his hands upon its head out in front of the tent of meeting or the temple proper. The thing that must be understood by this undeniably strange, yet fascinating ceremony is that first and foremost the sins of the nation of Israel were to be expiated (i.e., atoned for) by the sprinkling of blood on the Mercy Seat of the Ark of the Covenant housed within the Holy of Holies by the High Priest (i.e., the Cohen Gadol).

With sin having been expiated by the high priest at the first half of the Day’s ceremony (which we are reminded in Hebrews had to be done every year), the next issue that required attention was the root cause and instigator of sin which still remained and needed to be dealt with (symbolically speaking). So the Azazyel goat symbolically assumes responsibility for the sins of the nation (i.e., the apt name of scapegoat) through the High Priest conferring the responsibility and blame upon the goat. The Azazyel goat obviously represents hasatan and his minions. Azazyel is afterward led and abandoned in the wilderness by a “fit” man, symbolizing a time in the future when hasatan will be bound and sent tucked away in the abyss, ultimately to face eternal torment in the Lake of Fire and Brimstone. This is what the Azazyel ceremony is all about.

The wonderful thing about the prophetic shadow pictures we can now see embedded in this amazing Feast is Yeshua’s sacrifice and resurrection defeated hasatan and his minions and made a public spectacle of them (Col. 2:15). Unfortunately, that defeat and humiliation did not eliminate the intense influence the enemy continues to have on the human race (Eph. 2:1-3; we are also encouraged by Paul to put on the whole armor of Yah in Eph. 6:10-17 to contend with the wiles of the enemy).

Every one of the 7-annual Feasts of Yehovah was meant to represent something of vital importance to the Hebrews. As I’ve mentioned many times on this program, the Feasts of Yehovah are, for us at least, shadows of good things to come (Heb. 10:1). At the time the knowledge of the Feasts was rendered to Israel, the shadow pictures that they embodied could not be known to them. It just wasn’t time for our Hebrew forefathers to understand and know the intricate meaning behind and foretold in each of the 7-moedim of Yehovah. We on the other hand, are blessed to live in and during a time when full understanding of these Feasts have been revealed to any who would avail themselves to the Truth of the Creator.

Regardless, the Feasts did teach our Hebrew forefathers essential lessons that would be etched into the nation’s psyche, at least in part, to this very day. In the case of Yom HaKippurim, the day taught the Hebrews the importance of reconciling with the Creator and the vital necessity in having their sins expiated. The day also reminded the Hebrews each year of the root cause of sin in every person’s life: that being hasatan and his minions. Despite the endless cycle of atonement sacrifices performed each year since the command to do so was given to Israel by Yehovah, the reality was evident that hasatan—the deceiver of the world—was still active in the world and would at some point have to be permanently dealt with if mankind was to have a fighting chance of overcoming their sin nature.

Yom Kippur—The Name Says it All

Thus, Yom Kippur points us to a time in Father’s great Plan of Salvation and Redemption when the originator and instigator of sin will be dealt with. Yes, the atonement plays a vital part in the whole Day of Atonement as demonstrated in the High Priest entering the Holy of Holies and sprinkling blood upon the mercy seat of the ark of the covenant. Father stipulated to the Hebrews that He would accept this process as atonement for their sins when the ceremony was done precisely as He commanded it be done. This ceremony did not eliminate sin from the Hebrew’s life permanently. The process only appeased or expiated or atoned for the Hebrews’ sins for a set period of time. The process had to be repeated each year on Yom Kippur. However, Father had tucked and hidden away in His Great Plan of Redemption and Salvation provision to permanently eliminate sin from every Hebrew’s life. This would be accomplished a millennia and a half later through the work and agency of Yahoshua Messiah (Hebrews 9 and 10). Although more brilliantly portrayed in the Passover observance, we see a tremendous reiteration and bleed over (absolutely no pun intended as this is extremely serious) of this in the Day of Atonement or Yom Kippur ceremony and observance. Yeshua’s sacrifice and His shed blood on Calvary’s execution stake would be sprinkled on the Mercy Seat in Heaven by our resurrected Master. This unbelievable act of sacrifice and grace would once and for all atone for the sins of humankind.

Regarding the Holy of Holies in Heaven, Hebrew Roots teacher and overseer of Christian Biblical Church of God Fred Coulter noted: The Holy of Holies is a type of God’s throne in heaven (Heb. 9:24). Access to the Mercy Seat only on Yom Kippur is allowed by the Cohen Gadol once a year at Yom Kippur. The Mercy Seat sat atop the Ark of the Covenant, which held the commandments written on two tablets of stone. The Cohen Gadol sprinkled the blood of a bullock on the Mercy Seat to make atonement for himself, his family and the family of Levitical Priests. The lot cast between the goats represented the embedded provision for Yehovah selecting the goats; their appointed roles in the ceremony being: one goat to be used as the sin offering for the nation; and the other for Azazel—the popularly named scapegoat. (Note: the Azazel goat was not slaughtered nor its blood spilled. There’s a reason why and I’ll mention it shortly.)

Not only was the sprinkled blood of the bull and the lot-selected goat sin offerings foreshadowing of the blood that Master would shed on our behalf at Calvary, the High Priest that administered the atonement was also portrayed in the resurrected and glorified Person of Yahoshua. The writer of Hebrews described our Master as the mediator of a better covenant (Heb. 8:6).

Thus the name of the Day—Yom HaKippurim—is an important aspect of this day that should be understood. The name carries with it powerful meaning that is multifaceted and vitally relevant to every disciple of Yeshua Messiah.

According to well read and researched Hebrew Roots/Messianic scholar David Rogers (overseer of The Miqra in Rock Hill South Carolina), some Jewish sources define kippurim by breaking the term into its two component parts: Ki which means “as” or “like,” and pur, which means “lot.” When one puts these two components together, the meaning becomes “like Purim” or “like lots.” This naturally takes us to the story of Esther where the Jewish festival/holiday of Purim originated. Recall that lots were cast by Haman for purposes of determining the day and month the Jews of Ahasuerus’ kingdom were to be exterminated (Est. 3:7). This meaning is clearly seen in the ceremony involving the two-goats, each selected for a divine purpose through the casting of a lot (i.e., Yehovah selects each goat for their ultimate purpose).

Yet another interpretation can be derived from Kippurim. The component “caphar or kaphar,” which means “to cover” or “conceal” can be seen. The Mercy Seat of the Ark of the Covenant was called “caporet” which is derived from caphar/kaphar. Caporet then means covering or lid to the ark of the covenant. Thus the other aspect of the Day of Atonement is clearly seen, whereby the sins of humankind are covered, or better, pacified (temporarily) by the Creator’s provision, until such time as the Messiah would permanently cleanse and rid us of the scourge of sin.

Still borrowing from my friend David Roger’s teachings on Yom HaKippurim, yet another aspect of Kippur cannot be overlooked. This aspect of the Day is clearly portrayed in the various sin sacrifices that were offered before and at the time of our Master Yeshua’s sacrifice on Calvary’s execution stake. This meaning is derived from the English term “ransom” which is analogous to the act of “offering a substitute for a thing.” Every Israelite was required to give to the service of the sanctuary the “ransom” money of half a shekel (Exo. 30:12). Egypt was given as a “ransom” for the restoration of Israel as stated by Yehovah (Isa. 43:3). Also tied to this ransom paradigm of Torah and the prophets is the concept of redemption or redeeming one’s life. To redeem means to buy back or to free one from captivity through some payment of a ransom. Thus, Father required offerings and sacrifices be made at various times in the Hebrew’s life, especially when it came to sin, whereby their lives would be ransomed by a sacrificed animal that served to purchase his/her life back from the penalty of “physical” and “imminent” death. The animal sin sacrifices were given as substitutes for the offerers’ life. It wasn’t the animal carcase that provided the substitution per se, but the blood of the animal that satisfied the death penalty, because Father taught us that the life of all flesh is in the blood and is to be given to make atonement for one’s soul on the altar; for it was the blood by reason of the life that makes the atonement (Lev. 17:11).

Indeed, this concept greatly embodies the rich spiritual meaning of Yom HaKippurim, as it is evident in Scripture that every human being must pay the penalty of death for their sins. However, Father in His infinite wisdom, grace and providence provided a means by which the ransom could be paid via substitution. We see this illustrated throughout the Torah and most prevalently in the Gospel records.

Yom-HaKippurim: Addressing the Instigator and Originator of Sin Once and For All

So just to quickly review before moving on to the selection of the Azazel goat: two-goats would be brought before the High Priest Aharon. A lot would be cast (again, reminiscent of Purim and the story of Esther) to determine which goat would be the sin offering for the nation and which goat would be the Azazyel goat.

We’ve discussed somewhat extensively in this post about the sin offering goat. That goat was killed and its blood was sprinkled upon the Mercy Seat that sat upon the ark of the covenant to atone for the sins of the people.

Now we get into the Azazel goat a little deeper.

In order to better see the significance of the Azazel goat, especially from a historical perspective, I once again refer to the teachings of David Rogers, who’s done extensive study on Yom HaKippurim. About the Azazel goat, David reveals that we actually find Azazel mentioned by name in the Book of Enoch, an Old Testament apocryphal book that Jude acknowledges is relevant to our Faith. We find Azazel mentioned in Enoch 8:1,2 which reads accordingly:

“Moreover Azazyel taught men to make swords, knives, shields, breastplates, the fabrication of mirrors, and the workmanship of bracelets and ornaments, the use of paint, the beautifying of the eyebrows, the use of stones of every valuable and select kind, and all sorts of dyes so that the world became altered. Impiety increased; fornication multiplied, and they transgressed and corrupted all their ways.”

Thus we clearly see, through the writings of the author of Enoch, that this fallen or corrupted messenger—better rendered, watcher, “altered the world due to the vanity of physical beauty, the crafting of jewelry (the overuse and abuse of which the Scripture condemns) and the forging and use of war implements (David Rogers; Bibletruth.cc/dayofatonement.htm).

Thus, all manner of evil germane to the human experience can be traced in great part back to this watcher named Azazyel. David Rogers astutely attributes human knowledge of and experiences related to sin to hasatan, the deceiver of all mankind.

Interestingly, the watcher (the name formerly given to those angels who chose to defy the rules of the Almighty and defile the Father’s creation) Azazyel was judged accordingly for his grievous transgressions against Yehovah and the human race, as recorded in Enoch 10:4-10:

“The Lord said to Raphael (an obedient Messenger of Yehovah), bind Azazyel hand and foot, cast him into darkness; and opening the desert which is in Dudael, cast him in there. Throw upon him hurled and pointed stones, covering him with darkness. There shall he remain forever; cover his face, that he may not see the light. And in the great day of judgment let him be cast into the fire. Restore the earth, which the angels have corrupted; and announce life to it, that I may revive it.”

How amazing is this and how wonderfully this passage ties in with what we see embodied in the Yom HaKippurim ceremony involving the two-goats AND the coming of days when hasatan too will be bound and placed into darkness by a strong angel. Could that angel be the same Raphael? Just asking. Ultimately, both hasatan and Azazyel will be cast into the Lake of Fire and brimstone—assuming they are two-separate entities (Revelation 20:3, 10). These get no chance whatsoever for repentance or atonement or forgiveness. Their sins are beyond the provisions of Yehovah’s salvation and grace.

Commensurate with the promise of salvation for mankind, we see in the same Enochian rendering of the story of Azazyel, a promise that all men would not be destroyed in the coming flood:

“All the sons of men shall not perish in consequence of every secret, by which the Watchers have destroyed, and which they have taught their offspring. All the earth has been corrupted by the effects of the teachings of Azazyel. To him therefore ascribe the whole crime (Enoch 10:11,12).

See the rich parallel that is found in this Enochian passage and the fate facing the Azazel goat in the Levitical ceremony: the “whole crime” is ascribed to Azazel. In other words, all the transgressions of the Hebrew nation would to be conferred upon the Azazel goat, that was ultimately led and abandoned in the wilderness by the “fit man.” Azazel is to bear the blame for the whole issue of sin, despite the other sacrificed goat’s blood that was used to atone for the sins of the people of Israel.

Fred Coulter adds what I believe to be an important point to the Azazel goat discussion in that the Azazel goat was not killed, but instead abandoned in the wilderness by the fit man that led him there. Hasatan and his minions cannot die as humans die. Instead they must be contained or banished as illustrated in the Azazel goat. On the eve of the establishing of the Millennial Kingdom here on earth by Yeshua Messiah, a strong, mighty angel will bind hasatan and remand him to the abyss for 1,000-years (Rev. 20:1-3). Hasatan and his minions will be loosed a short time at the tail end of the Millennium to sway the hearts and minds of humankind against the Kingdom of Yah, yet again. However, Yah will defeat them with fire from above and consume the humans who came against the Kingdom (Rev. 20:7-9). Hasatan and his lot will be gathered up one last time, but this time once and for all they will be cast into the Lake of Fire and Brimstone where they will endure eternal torment (Jude 12,13; Rev. 20:10).

Clearly, the ultimate fate of hasatan (presumably along with his minions) are foreshadowed in the Azazel element of Yom Kippur.

One may wonder, however, given that our sins have been permanently atoned for by the sacrifice of our Master Yahoshua Messiah, why should we have any need to concern ourselves with the ongoing activities of hasatan. Indeed, some would reference the teachings of the apostles that hasatan’s influence and power over us was broken by Yeshua’s sacrifice. Indeed, that is a true statement.

Nevertheless, hasatan’s presence in the work continues to wreak havoc upon the entire human race. Why?

According to Shaul, the perceived veiling of the Besorah (i.e., the Good News of the Gospel of the Kingdom) from the minds and hearts of most of the world’s people is because they have been blinded to the Truth (2 Corinthians 4:3, 4). Even the Jews have been blinded to the Truth, whereby the obvious foreshadowing of Messiah in Torah and the Prophets remains veiled and hidden from them, despite Master effectively having removed that veil from many (2 Corinthians 3:14). Yet Father’s grace shines a light upon those whom He has chosen and has revealed the knowledge of His glory through Yeshua Messiah (2 Corinthians 4:6).

Hasatan’s influence upon the minds, hearts and souls of mankind can never be understated. His all encompassing influence over mankind is ever so prevalent. It is hasatan who has completely rewritten the the way by which mankind walks and lives on this planet. Shaul stated to the Ephesian Assembly, that they once walked according to the ways and influences of the “prince of the power of the air, of the spirit that is now working in the sons of disobedience” (Ephesians 2:2). Hasatan has a massive bag of tricks to sway the hearts and minds of men, often masquerading as angels of light (2 Corinthians 11:14, 15). Indeed, there is little wonder that so many atrocities and evils and wrongs have involved people who claim to have operated in accordance to the ways of God and Jesus Christ and whatever gods they serve.

Hasatan’s primary means of influencing the minds and hearts of people is through deception (Eph. 2:2)

As long as hasatan is permitted to operate in this earthly plane, mankind will continue to be influenced and deceived and in many cases be denied the Truth of the Gospel and the chance for eternal life and to be a child of the Most High Elohim. He must be eliminated at some point so as to level the playing field for mankind. Some may suggest that Father could just miraculously drop the scales from every man, woman and child’s eyes and bypass the deception of the enemy. But that’s not the way Father works. We can never forget that Father wants every soul that comes to Him to come to Him freely. Freewill according to Father is never a negotiable commodity that He would take advantage of or override. Once hasatan is removed from the world scene in the Millennial Kingdom, those that are alive will be given the opportunity to accept the Gospel of the Kingdom without the lies and deceptions of the evil one swaying their thoughts and decision making. And then at the end of the 1,000-years when hasatan is loosed, the human race will be tested to ensure that those who committed themselves to Yehovah are truly Yehovah’s. Hasatan will once again be allowed to work his deceptions and publish his lies. Those that were never truly converted will fall for the lies and give themselves over to the enemy’s control. They will come against Yeshua and the Saints residing and headquartered in Jerusalem. However, these rebelling humans will be destroyed by fire from the throne of Yehovah and hasatan will once again be bound, but this time permanently thrown into the Lake of Fire and Brimstone. Thus, the Plan of Redemption and Salvation will have been successfully completed and a New Heaven and New Earth will be installed and we who are Father’s elect will finally face and enjoy a glorious eternity.

The Apostle Paul (i.e., Shaul) wrote to the Assembly of Messianic Disciples in Corinth:

Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. 10 But God hath revealed them unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. (1Co 2:9-10 KJV)

Nevertheless, in the interim, even we who are Yah’s elect are subject to the wiles of the enemy. Thus, the Apostle Paul (i.e., Shaul) recommended that each of us put on the whole armor of Yah so that we may be able to resist him in the evil day and be more than capable of standing firm against him (Eph. 6:13-18).

Common Jewish Yom Kippur Traditions and Perceptions

Without firm understanding and knowledge, and acceptance of Yeshua HaMashiyach as one’s Master and redeemer, it is impossible for one to understand the significance of Yom HaKippurim. Even for the Jewish mind, the thought of their messiah fulfilling the role that our Master Yeshua fulfilled 2,000-years ago (poetically and prophetically referred to as the suffering Messiah by Isaiah), is for some a foreign concept which most Jews vociferously reject.

The Jewish mind, however, sees Yom Kippur from a less than a biblically-based global perspective. They see the day more from an idealistic point of view, that engenders goodwill, community and future security and prosperity for the Jewish people.

For the Jew, Yom Kippur marks the culmination of the so-called 10-Days of Awe (i.e., the 10-day period of introspection and repentance that falls between Rosh Hashanah and Yom Kippur).

Tradition says Yom Kippur is the day God decides each person’s fate. Jews are encouraged to make amends and seek forgiveness for sins they committed during the past year. A 25-hour fast is observed and special religious services are held. It is considered a High Holy Day or a Sabbath of Sabbaths.

Tradition holds that the incident with the Golden Calf, God’s subsequent forgiveness of the Hebrews for that transgression, and the giving of the Law on the 2nd set of stone tablets took place on or around Yom Kippur.

It is accepted that the only day of the year the High Priest was permitted to enter the Holy of Holies and atone for the sins of the nation fell on Yom Kippur. The actual Yom Kippur ceremony continued until the destruction of the Temple by Roman legions in 70 C.E. The ceremony was made into a service for rabbis and their congregations through the synagogue system.

Judaism in general believe the 10 Days of Awe denotes judgment of all creatures by God, who decides whether each person lives or dies in the coming year. Those who are to live, they are deemed righteous and their names are said to be inscribed in the “Book of Life.” Those deemed wicked are condemned to die. Then those who are on the fence (i.e., it’s up for grabs whether they will live or die) have till Yom Kippur to “teshuvah” or repent.

Thus the Days of Awe are typified by prayer, good deeds, reflecting on past mistakes and mending damaged relationships, done with the intent of getting one’s name inscribed in the Book of Life for the coming year and escaping imminent death.

Synagogal attendance typically soars during this season. The 25-hour fast on Yom Kippur is for cleansing of the body and spirit, not for punishment as some erroneously surmise. Some heed additional restrictions on bathing, washing, cosmetic wearing, leather shoe wearing and sexual intercourse. The purpose is to detract the member from material possessions and superficial comforts. A single long blast of a shofar is sounded at the end of the final service to mark the conclusion of the fast. Families typically have a bountiful feast on the eve of Yom Kippur that concludes before sundown. Then after the final synagogue service of Yom Kippur, members return home to another festive meal. Typically blintzes, noodle pudding and baked goods are the fare for the day. Members typically dress in white to symbolize purity. Members commonly make financial and material donations to the poor and to the synagogue and do volunteer work during this season which they see as part of seeking God’s forgiveness for sins and offenses committed during the year.

As we saw with Yom Teruah (casting sins in the form of bread onto a stream or river and shaking evil from one’s person), Yom Kippur too has a strange ceremony or tradition that involves the transference of sins and bad karma, so to speak, onto either a live chicken or a package of money. Kapparot, according to chabad.org, is a ceremony that involves the swinging of live chickens and coins over members’ heads while reciting prayers.

According to the article I read regarding Kapparot on chabad.org, observing Jews:

“Ask of G‑d that if we were destined to be the recipients of harsh decrees in the new year, may they be transferred to this chicken in the merit of this mitzvah of charity. It is important to keep in mind that the chicken is not an offering. Neither does performance of the ceremony alone atone for one’s sins. However, the ceremony does shake one up a little.”

I should mention that the money or chickens that the members swing over their heads are then, at the conclusion of the ceremony, given discretely to the poor.

Again, adding to Torah? Seems as such.

This all being said, I am a firm believer that one should be cognizant of such traditions and belief systems so as to avoid falling into traps that only serve to draw one away from the Truth that is Torah and the teachings of Yeshua Messiah.

How to Keep Yom HaKippurim

The fullness of the Fall Feasts could not/would not be realized/understood until Yah’s Spirit, at the fullness of time, revealed their meaning (Gal. 4:1, 2). Father sets the time for the revealing. The revealing is not only universally realized, but individually as well. All we can do is obediently deliver Truth to this spiritually blind and deaf world in obedience to Master’s instructions (Matt. 28:19). The blood of the sin offering (Yah’s goat) symbolized the innocent, sacrificed, shed blood of Yeshua on Calvary’s execution stake (Joh. 10:11-15; see also I Pet. 3:18; Heb. 9:26; Tit. 2:14; Rom. 5:6,7). Yeshua is also represented by the Cohen Gadol (i.e., the High Priest) who administered the atonement procedure.

The prophetic summary of the Day of Atonement is contained in Hebrews 9:11, 12, 26; 10:1, 4, 9, 10, 12-14. This is one of a couple reasons Torah Observant Disciples of Yeshua Messiah must keep the Feasts of Yehovah. They remind us—we humans that are naturally forgetful creatures—of Yah’s goodness and provision so that we do not go a-whoring after other elohim (Exo. 34:15).

We are blessed with the knowledge and understanding of the Feasts, even Yom HaKippurim (at least in part). We cannot keep this Day in the fullness of its Torah rendering. The Temple no longer exists and animal sacrifices have been done away with. Fortunately, Yeshua Messiah took care of atoning for our sins once and for all. All that is now required of us is obedience to Yah’s instructions and the teachings of Master Yeshua.

Thus we keep Yom Kippur as we do the other annual Feasts of Yehovah—in Spirit and in Truth. We keep them to the best of our ability, taking into account the necessary elements of each Feast Day in accordance with the provisions written in Torah that we can reasonably meet today.

So how should we, then, keep the Day of Atonement?

The basic elements associated with keeping Yom HaKippurim are as follows:

• Begin a full fast starting at sundown the 9th day of the 7th month (i.e., Tishri). Sustain that fast till sundown on the 10th day of Tishri.
• Observe a complete day of rest whereby we do no servile, convocational or laborious work.
• Treat the day as holy and sacred.
• Participate in a holy convocation.
• Pray and sing songs of praise to our Creator.
• Read passages of Torah, the Prophets and the Brit HaDashaha (i.e., the New Testament).
• If we have one available to us, blow the shofar at opportune times throughout the day.
• If we have the opportunity, do good for others; bless others with whatever resources and talents we may have and as the Spirit leads.

Now, if we fulfill these basic requirements of the Day, the rest is up to the leading of the Holy Spirit operating in our lives. We give ourselves to keeping the day with all the zeal and joy and reverence we can muster. Yes, it’s a solemn day, but that doesn’t mean it has to be a glum day; a sad day; a dreadful day.

We’ve already received the victory in Yeshua Messiah. According to the Apostle John (aka, Yochanan) now are we the sons of Yehovah, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. (1John 3:2 KJV)

Yeshua’s sacrifice has nullified the requirement for animal sacrifices to atone for our sins. The worship of Yehovah, our Elohim, that once embodied and involved those animal sacrifices which are delineated throughout Torah, have been replaced with sacrifices of praise that come from us individually and collectively. The writer of the Book of Hebrews described this as such:

15 By him therefore let us offer the sacrifice of praise to God continually, that is, the fruit of our lips giving thanks to his name. 16 But to do good and to communicate forget not: for with such sacrifices God is well pleased. (Heb 13:15-16 KJV)

A psalmist wrote:

Psa 116:17 I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the Yehovah.

My friends, have a blessed, and meaningful Yom Kippur/Day of Atonement. Celebrate and keep the Day in the power and might of our Father’s precious Holy Spirit.

Until next time, Shalom and blessings fellow saints.