HEBRAIC ROOTS OF CHRISTIANITY

GLOBAL NETWORK

Restoring the Hebraic Roots/Jewishness of
Christianity

The Hebraic Roots of
Christianity Global Network represents a group of ministries and
individuals who are dedicated to restoring the Hebraic roots of
Christianity. Yeshua/Jesus was/is a Jew. The disciples (students) of
Yeshua/Jesus were Jewish. Both the Jewish and non-Jewish first century
believers in Yeshua/Jesus kept the sabbath and the Biblical Feast days.
This ministry desires to see all believers in Yeshua/Jesus as Messiah to
understand the rich Hebraic/Jewish heritage that the God of Israel gave to
His people. In doing so, this ministry seeks to understand and interpret
the Bible from a Hebraic perspective and background while seeking to
study, learn, and restore what was originally given to the first century
Jewish and non-Jewish believers in Yeshua/Jesus as Messiah. In addition,
special emphasis will be given to understanding the spiritual significance
and importance of the sabbath and the Biblical Feast Days for every
believer in Yeshua so that they can begin to understand why their
observance should become a part of our spiritual lives.

Truly we are beginning to see the fulfillment of the words of
the prophet Zechariah who spoke of a time
when:

Thus says the Lord of hosts: In those
days it shall come to pass that ten men shall take hold out of all languages of
the nations, even shall take hold of the skirt of him that is a Jew, saying,

'We will go with you: (The Way of the Torah)

for we have heard that God is with you'

(Zechariah 8:23)

INTRODUCING THE HEBRAIC / JEWISH ROOTS OF
CHRISTIANITY GLOBAL NETWORK

This is the Hebraic
Roots of Christianity GLOBAL network. The NETWORK represents various
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form a GLOBAL network of ministries and individuals
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to JOIN OUR NETWORK by filling out the Hebraic Roots
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Christian Hebraic / Jewish Roots Teaching Ministries in the entire world.
We pray that these ministries and their teaching materials will be a
blessing to you.

Behold how good and how pleasant it is for
brothers to dwell
together in unity.
(Psalm
133:1)

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THE SEVEN FESTIVALS OF THE MESSIAH

By
Eddie Chumney

CHAPTER 8

Yom Kippur:
(The Day of Atonement)

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

Yom Kippur (the Day of Atonement)

Face to Face

The Day (or the Great Day)

The Fast

The Great Shofar (Shofar HaGadol)

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 L-rd).
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
L-rd"), 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

G-d 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 G-d 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 G-d 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 G-d (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 G-d instructed them to be washed (Leviticus
[Vayikra] 6:27). However, on Yom Kippur G-d 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 G-d's Word. Consider the woman with the issue
of blood (she was unclean) coming to Yeshua (the High Priest of G-d) to
touch the hem of His garment and be healed (Matthew [Mattityahu]
9:20-22). The children of Israel were instructed by G-d to wear the garments
Yeshua had on in Matthew 9:20-22. These garments were instructed by G-d
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
G-d 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). (G-d 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 G-d'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 G-d
embodied in the Hebrew letters YHVH (called the Tetragrammaton). This was the
name that G-d 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 G-d 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 L-rd. 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 G-d'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 G-d's most holy name, and
this triple prostration by the entire people, was an utterly awesome sense of
G-d'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 G-d on this day, he was said to be "face to face" with
G-d. 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 G-d's accepting the sacrifice. At that
point, the high priest was "face to face with the mercy seat of G-d."

When the high priest (Cohen
HaGadol) entered the Holy of Holies, he saw the L-rd'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 G-d 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

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.

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 G-d 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.

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).

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).

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 G-d as we approach G-d 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.

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).

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

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).

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

Spiritual
Application (Halacha). Our bodies are to be a living sacrifice
to G-d (Romans 12:1; 1 Peter [Kefa] 2:5). We are to offer up a
sacrifice of praise to G-d (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 G-d for us who
believe on Him (Hebrews 9:26-28; 10:1-10).

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. G-d'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
G-d 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 G-d 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).

G-d 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 G-d. Yeshua paid the
ransom price for us to G-d (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).

The Significance of Blood in the
Bible

It is a token of the New Covenant (Brit
Hadashah)
(Matthew [Mattityahu] 26:27-28; 1 Corinthians
11:25).

It gives eternal life (John [Yochanan] 6:53-54).

It brings redemption (Ephesians 1:7).

It makes atonement (Romans 3:25; 1 John 2:2; 4:9-10).

It justifies before G-d (Romans 5:9).

It gives us forgiveness (Ephesians 1:7; 2:13; Colossians 1:14; 1
John 1:9).

It provides reconciliation (Colossians 1:19-20).

It provides cleansing (1 John 1:7).

It makes us overcomers (Revelation 12:11).

The Day of Atonement is the tenth
day of Tishrei (Leviticus [Vayikra] 23:27). It is significant that
repentance (the season of Teshuvah) must precede redemption (Yom
Kippur). G-d purposed that animal sacrifices were only appropriate when
presented with a contrite and repentant heart (Psalm [Tehillim]
51:16-19). With this in mind, the Day of Atonement was to be kept as a perpetual
statute throughout all generations (Leviticus [Vayikra] 23:31).

G-d divinely placed Yom
Kippur before the Feast of Tabernacles (Sukkot), which is called
"The Season of Our Joy." The children of Israel (and all believers in
the Messiah Yeshua) could only rejoice once they were redeemed and
their sins forgiven.

Yeshua's Second Coming and Yom Kippur

If you examine the Scriptures
concerning the second coming of Yeshua back to earth, when He will set
His foot upon the Mount of Olives (Zechariah 14:4), you will find that it uses
Yom Kippur terminology. Here are a few examples.

The first example is in Isaiah
(Yeshayahu) 52:13-15. First, let us examine Isaiah 52:13-14 so we can
identify that this is referring to Yeshua the Messiah. Then, we will
look at Isaiah 52:15.

In Isaiah (Yeshayahu)
52:13-14 it is written:

Behold, My servant shall deal prudently [the servant
refers to the Messiah], He shall be exalted and extolled, and be very
high. [The New Covenant (Brit Hadashah) references to this
include Acts 2:32-35; 5:30-31; and Philippians 2:9-11.] As many were
astonied at thee; His visage was so marred more than any man, and His form
more than the sons of men (Isaiah [Yeshayahu]
52:13-14).

This description of
Yeshua, the suffering Messiah, is drastically different than how
Yeshua is portrayed in Hollywood.

This description depicts a lamb
going to the slaughter (Isaiah 53:7). Isaiah (Yeshayahu) 52:14 depicts
a man so marred that He did not resemble a man. Furthermore, Isaiah
(Yeshayahu) 50:6 says that His beard was ripped out. Psalm
(Tehillim) 22:14,17 says His bones were out of joint and that He was
naked before the peering eyes of men. They even bit him (Psalm 22:13).

The Romans used a whip with nine
strands, and each strand had bone, glass, and sharp metal in it. The purpose of
the whip was to strip away the flesh so the organs would hang out of the body.
Psalm 22:16 says they also pierced His hands and feet. Psalm 22:18 says they
gambled for His garments. Recognizing that Isaiah 52:13-14 is speaking about
Yeshua during His first coming to earth, Isaiah 52:15 will speak about
His second coming.

In Isaiah (Yeshayahu)
52:15 it is written:

"So shall He sprinkle many nations; the kings shall shut their
mouths at Him: for that which had not been told them shall they see; and that
which they had not heard shall they consider."

The phrase, "So shall He
sprinkle many nations" is a reference to the sprinkling of the blood on the
mercy seat of G-d by the high priest during Yom Kippur (Leviticus
16:14). This is also referred to in Leviticus 1:5,11; 3:2,8,13; 4:6,17; 7:2.

The garments of the high priest
were covered with blood after he had performed this task (Leviticus 6:27). After
this, G-d accepted the sacrifice, and as the high priest hung out his garments,
a miracle took place. His garments turned from bloodstained red to white.

G-d was saying in this that He had
forgiven their sins and this forgiveness was shown by the garment (symbolic of
man's life), being sprinkled upon by blood (the blood of Yeshua),
Yeshua forgiving man's sins, and thus his garment turning white. Isaiah
the prophet wrote, "Come now, and let us reason together, saith the Lord: though
your sins be as scarlet, they shall be as white as snow; though they be red like
crimson, they shall be as wool" (Isaiah 1:18).

Yeshua's garment went
from being stained from His blood when He died upon the tree to being pure white
today. White garments represent righteousness before G-d (Revelation 3:4-5;
7:9,13-14). Yeshua is described this way in Revelation 1:13-14.
Yeshua is our High Priest (Hebrews 2:17; 3:1; 4:14; 9:11).
Yeshua sprinkled His blood for us (1 Peter [Kefa] 1:2).

Moses (Moshe) led the
children of Israel out of Egypt by keeping the Passover and sprinkling the blood
as found in the Torah and referenced in Hebrews 11:24-28. In fact, G-d promised
to sprinkle Israel when they returned to the land of Israel from the Diaspora.
This can be seen in Ezekiel 36:24-27.

In Isaiah 52:15, when it says that
Yeshua would sprinkle the nations, it refers to what the high priest
did on Yom Kippur on the mercy seat of G-d so G-d would forgive the
sins of the people. Yeshua came as a prophet in His first coming; now
He is the High Priest and is coming back as a King. Isaiah 63:1-3 describes the
second coming of Yeshua, and verse 3 talks about His garments being
sprinkled with blood. Once again this describes Yeshua, the High Priest
coming back to earth on Yom Kippur.

In Joel (Yoel) 2:15-16 it
is written:

Blow the trumpet in Zion [the trumpet (shofar)
spoken of here refers to the trumpet ushering in the Messianic Kingdom, the
last trump that is blown on Rosh HaShanah] sanctify a fast, call
a solemn assembly [this speaks of the fast associated with Yom
Kippur]: gather the people, sanctify the congregation, assemble the
elders, gather the children, and those that suck the breasts: let the
bridegroom go forth of his chamber, and the bride out of her closet (Joel
[Yoel] 2:15-16).

Please refer back to the previous
chapter on the wedding that takes place on Rosh HaShanah and the
honeymoon. In this passage in Joel, we can see that the seven years of the
tribulation, known as the birthpangs of the Messiah or Chevlai shel
Mashiach, are over and the Messiah is coming back with His followers to go
to the marriage supper of the Lamb.

In Joel 2:17 it is written:

Let the priests, the ministers of the Lord, weep between the
porch and the altar [once again, this speaks of an event that took place
annually, the priest ministering in the Holy of Holies], and let them say,
Spare Thy people, O Lord, and give not Thine heritage to reproach, that the
heathen should rule over them: wherefore should they say among the people,
Where is their God? (Joel [Yoel] 2:17)

What is being communicated here by
the phrase "spare Thy people"? For the answer we must turn to Zechariah 12 and
14:1-9. In these passages, we can see Yeshua coming back after the
birthpangs of the Messiah (tribulation), and Jerusalem (Yerushalayim)
about to be under siege. Yeshua saves Jerusalem
(Yerushalayim). His feet are placed on the Mount of Olives. There is a
great earthquake, and the Messianic Kingdom comes in full power. There is no
nighttime anymore, and the L-rd will rule the whole earth. At this time, the
gates of Heaven are closed. The last Yom Kippur ceremony is called
neilah, the closing of the gates, and is the concluding ceremony to
Yom Kippur. However, this is not the rehearsal (miqra), but
the real thing. At this point, it is too late to make a decision to accept
Yeshua the Messiah into your life.

Yeshua spoke of this same
event in Matthew (Mattityahu) 24:27-31. In Matthew 24:31, the trumpet
that is being blown is called by Yeshua the great trumpet. This is the
trumpet that is blown on Yom Kippur known as the Shofar
HaGadol. This trumpet will usher the return of Yeshua to rule as
Messiah ben David during the Messianic age.

The themes of the fall feasts are
numerous and are especially meaningful to the believer in Yeshua. The
festivals and the entire Tanach (Old Testament) are fulfilled and speak
about the Messiah (Psalm [Tehillim] 40:7; Luke 24:44-47). Understanding
the fall festivals will enrich our lives and walk (halacha) as
believers in the Messiah. The final fall festival, Sukkot, is no
different. The festivals of the L-rd are fulfilled in Yeshua the
Messiah while at the same time revealing tremendous insight on how to live for
Yeshua on a daily basis. Baruch Ha Shem! Blessed be His Name!

.

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Teaching the Hebraic Roots of
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Hebraic Heritage Ministries International
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Eddie Chumney - Last Updated: July 18, 1996