Come with us for an in-depth exploration of Yom Kippurim, the solemn Day of Atonement as outlined in the Bible. In this teaching, we delve into the biblical commands for this mo’ed of Yahweh. We provide a careful study of Scripture, drawing connections between the ancient observance and its relevance for believers today.
Whether you are seeking to deepen your understanding of the Scripture or learning how to fulfill the biblical feasts, this teaching offers clear, academically grounded insights. Learn the historical, cultural, and spiritual context behind Yom Kippurim, see how its principles continue to guide believers in their walk with Yahweh.
So join us as we learn the God Honest Truth about Yom Kippurim, otherwise known as the Day of Atonement.
#YomKippurim #DayOfAtonement #GodHonestTruth #BiblicalFeasts #Yeshua #Jesus
Transcript
Teaching Introduction
Today we turn our attention to one of the most solemn and profound observances in all of scripture and that is Yom Kippurim otherwise known as the day of atonement. We will explore its origin, its deep spiritual significance and the connection to our Messiah Yeshua. For millennia, this has been a day of reflection and repentance and seeking forgiveness. But what does it truly mean for us today as believers in Yeshua? Those of us who are of the messianic mindset. Well, that’s what we’re going to explore in this teaching from God Honest Truth. So, grab your Bibles and get ready to start. Let us open our minds, humble our hearts, and examine Yahweh’s word as we learn the Godhonest truth about Yom Kippurim.
Video Start
So this teaching of Josh is going to be all about Yom Kippurim, the moedim that’s commanded by Yahweh in scriptures or one of the moedim commanded by Yahweh in scriptures. But what is it? We’re going to learn all about that tonight. how it connects to Yeshua and so much more. So definitely have your notes ready. And if you would like additional notes to what we even present here, go to our website at www.godhonesttruth.com. Click on the post for this particular episode and you’ll be able to find there on the article post the on demand video that you see here on your video screen. You’ll be able to see the draw slides that come up on the screen. And there’s going to be even more slides than what we see on the video, too, just for more information for you guys. In addition to the on demand video and the draw slides that you can go through at your own pace, you also be able to find the notes that we took for this particular episode and the transcript if that is helpful to you. So, go check it out at godhonesttruth.com or go down below in the description and click on the convenient link that we posted for you right down there. And that should be there whether you’re watching on a video platform or an audio podcasting platform.
Need for Yom Kippurim
So to really get into the day of atonement Yom Kippurim let’s start out and build up to where it really actually came from. We all know that we are sinners or we have sinned at the very least. I don’t know what your doctrinal perspective is, but at the very least, we know that we have sinned because scripture says that all have sinned and fallen short of the glory of God or of Elohim, whichever way you want to put it. We have sinned because we are regular old humans raised in a sinful world, whatever you want to call it, nature, nurture, there’s a lot of different perspectives, but we’re not going to get into that tonight. We know that we have sin. But what is sin? Well, scripture defines sin in 1 John 3:4. And quote, “Everyone doing sin also does lawlessness, and sin is lawlessness.” So, in other words, sin is the breaking of the law, the breaking of the Torah. And if you’re watching on the video here, you’ve got several different translations for that particular verse saying, pretty much the exact same thing. Sin is when you break the Torah. Our sin also separates us from Yahweh himself. And this is something that scripture itself teaches. Isaiah 59 verse two. Quote, “But your crookednesses have separated you from your Elohim, and your sins have hidden his face from you from hearing.” End quote. So, we’re naturally made. We’ve got this implicit instinct in us to worship and serve Yahweh. We know there’s something higher above us. But if we’re separated or we reject him, we need some way of getting back to him in order to complete ourselves. We’re not complete without Yahweh. So, we need some way of doing that. And that’s what atonement is. But sin itself separates us from Yahweh. And this has happened and started happening all the way back in creation. And if you’ll remember, it was Adam and Eve who was the first ones to be separated. They got separated not only from the Garden of Edom, but they got separated from Yahweh himself. Genesis 3:es 6-7. And the woman saw that the tree was good for food, that it was pleasant to the eyes, and a tree desirable to make one wise. And she took of its fruit and ate, and she gave also to her husband with her, and he ate. Then the eyes of both of them were opened and they knew that they were naked and they sewed fig leaves together and made loin coverings for themselves. This is the very first human sin on earth after creation. It’s the eating of the fruit of the tree of knowledge of good and evil. The very first sin was the breaking of Yahweh’s Torah, Yahweh’s instruction or direction. They broke that one that they should not eat from that tree. The very first sin ever committed was eating something that Yahweh told us not to eat. Sound familiar? Anyways, that was the very first human sin. And that caused Adam and Eve to be separated not only from Yahweh but also from the Garden of Eden as well. Genesis 3:es 23- 24. So Yahweh sent him out of the garden of Eden to till the ground from which he was taken. And he drove the man out. And he placed kerobam at the east of the garden of Eden and a flaming sword which turned every way to guard the way to the tree of life. So they sin. They got separated from both the garden of Eden and Yahweh. And as a result, in order for them to be atoned for, in other words, for them to be covered, and they had coverings after this point, because Yahweh gave them animal skins to cover themselves. Genesis chapter 3 21. And Yahweh Elohim made coats of skin for the man and his wife and dressed them. So even though they sinned, Yahweh still took still took care of them, but it took an act of sacrifice, a shedding of blood, if you will, in order to clothe them at this point. Keep that in mind. Number one, we sin by breaking Yahweh’s instructions, Yahweh’s Torah. Number two, our sin separates us from Yahweh. Okay? And number three, in order to have atonement or some kind of covering, there has to be the shedding of blood. That’s going to be a theme throughout this teaching and throughout the whole concept of Yom Kippurine. So make sure to keep that in mind as we go through this particular teaching. And going back to the whole shedding of blood to make covering, the first covering was definitely for their nakedness because once they Adam and Eve ate the fruit, they realized they were naked. They needed to be covered. So an animal shed its blood or had to have its blood shed in order to make them clothed to cover themselves. But their sins also needed to be covered and so do ours. So back before Yeshua, I’m sorry, I’m getting ahead of myself. And scripture even tells us that without the shedding of blood, there is no forgiveness of sin. Most of you probably already know this, but for those of you who don’t, it comes from Hebrews chapter 9 22. And according to the Torah, almost all is cleansed with blood. And without shedding of blood, there is no forgiveness of sins. Back in the days of creation, or at least there very soon after, an animal shed his blood in order to cover or atone for Adam and Eve’s transgression, their sin. But then later on, there still needed to be atonement. There still need to be the shedding of blood. We saw it with Noah and everything else.
What is Yom Kippurim?
But when we got to the time of the Exodus and the tabernacle, then there was this thing called Yom Kippurim which was instituted. But you’re asking what is Yom Kippurim? How does it fit with atonement and covering and Yeshua and all this? Well, here’s the journey we’re going on to answer just those questions. Let’s start out with what is Yom Kippurim. And let’s break it down to make it a little bit easier. At least it’s easier for me when I break it down in the various constituent parts. It’s made of two words, Yom and Kippurim. Yom means something like day, referring to the daylight hours as opposed to dark or nighttime hours. Day can also mean a 24-hour period or biblically speaking from sunset to sunset. Hippareim is the second word in that particular phrase and this actually means something like expiation. But what is expiation? Well, actually the word Kippurim only means expiation when it’s used in the plural construct. And Kippurim is the masculine plural of Kippur. Sometimes you might hear those within Judaism or those who don’t really know too much or the ins and outs of the particular moedim here. They might call it Yom Kippur and that’s fine. Not everyone has the same amount of knowledge or on the same point in in the path in their walk. But yeah, technically correct it’s kippar but we’ll get that in just a moment. Yeah, keep a ream means atonement or covering or things like that. Just to get nerdy because you know I like to get nerdy and get really down in the weeds. Here is your Strong’s number for Kippur. And that is Strong’s number H3725. That’s H3725. Kippur Kippur. And Kippur is the base word. Kippurim is a conjugation. It’s a plural conjugation, I guess you could say. Anyways, according to Strong’s definition for H3725, Kippur means expiation, but only in the plural Kippurim and Kippur means atonement. Brown driver Briggs pretty much the same thing. It says atonement. It’s an offering of the atonement or day of the atonement. It also referred to the actual feast day. Yom Kippurim see this Hebrew lexicon entry has pretty much the same thing. redemptions and atonements. Went on look at the Klein dictionary. It says to atone for to make atonement or to expiate. And like we said earlier, XB8 was only for when it was used in the plural with the I am ending. But what is this whole thing of XB8? That’s not something we normally use on a day-to-day basis or at least that’s not something I and the people I know use on a day-by-day basis. Very rare. So what is expiate or expiation? Well, according to Merriam Webster website, expiation is a noun and it’s the act of expiating something. Okay, getting a little bit smarty there, Merriam Webster. The act of expiating something. The act of extinguishing the guilt incurred by something. Now there we go. expiate means the act of extinguishing the guilt incurred by something or I’m assuming someone or another definition they have here for XB8 is the act or process of making atonement for something. Now keep those in mind because that’s going to play right in to our draw and our teaching tonight. So you know what expiate is now. You know what expiate means. But this word atonement, where does that come from and what does that mean? Well, getting even nerdier, let’s look at the etymology for the word atonement. And it’s maybe not always been the same as you think of nowadays, but it’ll make sense. Here we’ve got from Edom online atonement coming from the 1510s meaning to be in the condition of being at one with others especially and it’s a sense meaning now obsolete because we don’t really say we’re at one with our neighbor or at one with our coworker but yeah back then it meant the condition of being at one with others and nowadays and starting here it says in the 1520s had a theological meaning of reconciliation Up in the 1590s, atone as the verb form meant to be in harmony, agree, be in accordance, in accord literally at one. A contraction of at and one. You ever think about that? At one ment, see, it’s so simple once you break it down. You’ve got that at one. So being at one, the atone part of it, but then you got the suffix which is meant and meant is a common suffix of Latin origin according to edom online representing Latin momentum or mentum which was added to verb stems to make nouns indicating the result or product of the action of the verb. At one meant or at own meant way back then, especially as it come from the original meant the result or product of being at one with something or someone. Pretty simple and it’s pretty neat. Or at least I think it is. But then again, I’m a nerd. Moving on to find out what Yom Kippur is from the Universal Jewish Encyclopedia. Yom Kippur, the holiest day of the Israelite religious year on the 10th of Tish or Tish, the day of atonement, like the time for repentance in general, is especially devoted to the renewal of religious and moral life. Here you’ve got the definition from a Jewish source saying it’s the holiest day of the year. We’ll get into some of the beliefs surrounding Yom Kippurim as we go through this. So definitely make sure to pay attention and have your notes ready to take those down. But one more time for a definition of Yom Kippurim from the universal Jewish encyclopedia. Quote, “When the New Year’s Day, they’re meaning Yom Teruah or Rosh Hashana here became the day of God’s judgment, no doubt under Babylonian influence, the atoning character of Yom Kippur became still stronger.” End quote. Now, as we learned last week in our teaching on Yom Kippur, I’m sorry, Yom Teruah, we learned that Yom Teroa is called Yomoa and not Roshana, which means head of the year. And since it’s the seventh month, it’s not the head of the year. It’s not the New Year’s, it’s the seventh month. It’s the middle of the year. So anyways here the universal juice encyclopedia is almost intimating that this whole concept they have that Yom Teruah or roshashana is the new year comes from Babylonian influence. But anyways this is some that’s some information on what Yom Kippurim is. I’m getting my days mixed up. That’s some information on what Yom Kippurim actually is. And that’s from a more I guess you say academic kind of viewpoint.
Scripture
Now, let’s get into the theological part and dive right into the scriptures, what scripture has to say about it and get it directly from the source because the Bible should be a foundation for our beliefs and our doctrines and what we believe and all that good stuff. So, starting out with the establishment of Yom Kippurim, let’s look at Leviticus 16 29-31. And Leviticus 16 is a gold mine for Yom Kippurim. if you want to go read that entire chapter for yourself. But let’s look at Leviticus chapter 16:es 29-31. And this shall be for you a law forever. In the seventh new moon, on the 10th day of the new moon, you afflict your beings and do no work, the native or the stranger who sojourns among you. For on that day he makes atonement for you to cleanse you to be clean from all your sins before Yahweh. It is a Sabbath of rest for you and you shall afflict your beings a law for ever. Get that? A law for ever. What does forever mean? Mean a few weeks? Does it mean a few months, few years? Does forever mean just until Christ comes? Then it be done away with. What does forever mean? Forever means forever. now, in the past, in the future, forever. It’s not going away. And this is by the command of Yahweh, the one who created the heavens and the earth and created everything that ever existed. So when he says forever, he knows it’s going to last forever. And he means forever. Going on looking at Leviticus 23 26-32. And Yahweh spoke to Moshe, saying, “On the 10th day of the seventh new moon is Yom HaKippuim. It shall be a set apart gathering for you, and you shall afflict your beings, and shall bring an offering made by fire to Yahweh. And you do no work on that same day. For it is Yom Kippurim to make atonement for you before Yahweh your Elohim. For any being who is not afflicted on that same day, he shall be cut off from his people. And any being who does any work on that same day, that being I shall destroy from the midst of his people, you do no work, a law forever throughout your generations and all your dwellings. It is a Sabbath of rest to you, and you shall afflict your beings. On the ninth day of the new moon, at evening, from evening to evening you observe your Sabbath.” End quote. So here’s some more of the establishment of Yom Kippurim and why what you do was some of the commandments surrounding Yom Kippurim. It says here to afflict yourself to bring an offering made by fire to Yahweh. That’s something we can’t do now because the temple isn’t standing and there’s no active priesthood. So afflict yourselves, bring the offering made by fire back when the tabernacle or the temple was still standing. It says if you are someone who does not afflict yourself then you shall be cut off from your people. And it also says that you are to have a day of rest. And this is in addition to the weekly day of rest. But one thing I’d like to point out real quick going back to that whole discussion of Yom Kippur versus Yom Kippuin. Well if you look here there’s depending on which translation you get. A lot of English translations, especially the Western ones, will say something like the new moon is the day of atonement. You’ll put it directly into the English. But the Hebrew pronunciation is Yom HaKippurim. And this 2009, I’m sorry, the scriptures 2009 translation does a very good job at keeping the actual names for all the proper nouns and names in scripture. But just to prove the point, I put the Hebrew down below there. And if you read Hebrew, you can see it literally says Yomipim Yomipurim in black and white or yellow and white as it is here on the screen. So that’s what scripture actually calls it by name. It doesn’t call it Yom Kippur. It calls it Yom Kippurim. But just to beat a dead horse even further, look at the difference between Yom Kippurim and Yom Kippur. We look at the Jewish encyclopedia. This is for the day of atonement. And they state that Yom HaKippurim in the bible Talmud and liturgy. The term Yom Kippur is late rabbinic. We’ve discussed various things throughout the years in our episodes, our teachings, our dashes about the way that Judaism like churchianity has changed things throughout the year. They’ve added, I’m sorry, out throughout the centuries. They’ve added the whole concept of noahhide laws. They added the prohibition against women wearing tallit or women wearing Tzitzit various things like that. Here is another change and something else they added in or I’m sorry I guess this will just be a change but they took Yom HaKippurim and they changed it to Yom Kippur. Now is it that big of a deal? I guess at the moment the way I understand it is more semantic than anything else. I prefer just to go by what scripture says and scripture calls it. But you may be asking yourself, wouldn’t Yom Kippur be more accurate since it’s one day and Kippur is in the singular whereas Kippurim is in the plural. And again, it’s only one day, right? That’s a good point. And this is where Hebrew a lot of times gets confusing for a lot of people. They don’t understand how the Hebrew language uses the plural construct a lot of times. But Justine’s Hebrew grammar had a very good entry here. And I’ll read this about the way some words are placed into the plural even though they are meant to be used and understood in the singular. Here’s from Jenius’s Hebrew Grammar, second English edition. quote the tolerably numerous abstract plurals may be may be divided into two classes. They sum up either the conditions or qualities inherent in the idea of the stem or else the various single acts of which an action is composed. The summing up of the several parts of an action is expressed in hamim orim of the pluralist pluralist excellente or mayestis as has been remarked above is properly a variety of the abstract plural since it sums up the several characteristics belonging to the idea besides possessing the secondary sense of an intens of an intensification of the original idea. that end quote and that is a wonderful way of putting it could be expounded a little bit more but that gets across the idea. So here is saying that even though it’s a singular concept and I mean maybe a singular idea even the word is in the plural to intensify that particular word that particular concept things like well people you wouldn’t use Kippur if you really wanted atonement and u reconciliation expiation if you really wanted expiation you would people something that means a whole much much more than the singular version would. Other things that get people confused a lot of times are words like Elohim. Elohim is used lots of times of singular individuals such as Moses, such as Yahweh himself. And it says even in scripture, Yahweh is one. And we look at the very beginning in Genesis, it says that Elohim, and that is typically what one would expect in the plural construct, but it’s referring to a singular entity, Yahweh. So, it’s only meant to be taken in singular, just like when Moses is called Elohim, it’s only meant to take Moses as a singular person. Yeah, this whole concept of the plural of intensification can throw some people off when they first start hearing Hebrew words and stuff like that, but literally means an intensification of what the root word itself means. Whereas Kippur means atonement or something like that. Kippurim really means an intensive atonement. Think of it like that. Whereas Elohim might mean mighty one. Elohim, I’m sorry. Yeah, Elohim. No, Elohim is the plural of Eloha, but Eloha may be the singular meaning mighty one, but Elohim means mighty ones. If taken in the plural, or if it’s taken in the singular, the plural of intensification, it would be the mightiest of the mighty. Hopefully that explains it. I’m going have to come up with a teaching all about that. But it’s a very interesting concept, the plural of intensification. And it’s a beautiful thing about the Hebrew language once you learn and understand this whole plural of intensification. But let’s get out of the lesson, get out of the dictionaries, encyclopedias, and let’s get back to scripture. So let’s summarize Yom Kippurim and the process for going through the ceremony I guess you would call it of Yom Kippurim back in the Tanakh and this comes from Leviticus chapter 16 which like I said is a gold mine but for the sake of time let’s just summarize it real quick instead of going through all the verses once again you can read it for yourself it’s not going to take too long but anyways was the only time of the year that the high priest could enter the holy of holies and there’s a whole process they had to go through and we’ll cover a lot of that here. The high priest is to bathe and put on the linen garments. He’s then to take a bull for atonement for himself and for his house, his family. And then is to cast lots regarding two different goats. The goat which the lot fell for Yahweh is prepared as a sin offering. And the goat which the lot fell for Azazel is prepared to send into the wilderness. So they cast lots and one goat is to be sacrificed to Yahweh and the other goat is what they call the Azazel goat or the goat for Azazel. We’ll get that in just a minute. And then he has to go out into the wilderness after this ceremony is completed. The high priest is then to slay the bull for himself and his household. He then brings burning incense into the Holy of Holies. This is the only time of the year that he goes into the Holy of Holies and he covers the lid of atonement. He sprinkles some of the bull’s blood on the lid of atonement and the high priest then slays the goat selected for Yahweh, sprinkles its blood inside the veil and then sprinkles its blood on the lid of atonement as well, just like he did with the blood of the bull. Then he sprinkles the bull’s blood and the goat’s blood on the slaughter place that contained with first the tabernacle and then the temple. Next, the high priest lays his hands on the goat for Azazel of which he then confesses the sins of the entire nation of all the people of Yahweh. He confesses their sins over this particular goat, the goat for Azazelle, and then sends the goat out into the wilderness. The then he removes the linen garments that he put on before, and he bathes again. He’s extremely clean by the end of this day. He then comes out and prepares the ascending offerings and burns the fat of the sin offerings. The skins and the flesh left over from the bull and the goat are then burned with dung, but they take it outside the camp. They don’t burn it where the rest of that stuff’s going on. That’s pretty much a summary of the Yomapor promise and ceremony that they went through back when the tabernacle was standing and back when the temple was standing. But once the temple got destroyed, this whole Yom Kippur showing up at Yom Kippur at the temple, all that got done away with because there was no more temple. There was no more priesthood. The those Judeans that were there in Jerusalem when the temple was destroyed, they got dispersed out into among the nations. And all of them have yet to fully come back to the land of Israel. And the temple has yet to be rebuilt. So when it does, scripture tells us that the sacrifices will resume. That comes as a shock to a lot of people within churchianity. But yeah, the sacrifices will resume. Little known fact, especially those who come from mainstream churchianity background like I do, the apostles, even after the death, burial, resurrection, ascension of Yeshua, the apostles and those first believers before the temple was destroyed, they continued going to the temple. They continued to make these sacrifices that are prescribed back in the Tanakh. You’re not taught that in Baptist school. I know I’ve been there.
Yeshua & Kippurim
But this whole talk of Yom Kippurim and the process for making atonement for forgiveness of sins, this kind of sounds familiar, right? Well, it should. Or hopefully it does because it connects directly to our Messiah Yeshua. So, how does Yeshua connect with Yom Kippurim? Well, first off, let’s build this up like we did at the very beginning and let’s talk about the tabernacle and then the temple itself. Exodus 25 8-9 and verse 40. And they shall make me a set apart place and I shall dwell in their midst according to all that I show you. The pattern of the dwelling place and the pattern of all his furnishings make it exactly so. So see and do according to the pattern which was shown to you on the mountain. So Moses was shown a particular pattern. And what did he see? He get this example for the tabernacle from the example he was shown on the mountain of this place in heaven. Moses actually saw this temple in heaven. And that’s what he modeled the set apart place or the tabernacle at that time after. As we all know, those of you who have read your scriptures and studied your scriptures, you know the tabernacle came first and then what came about after that. It was the temple that was a long time after. It wasn’t David. It was Solomon who built it. But keep those two people in mind as we read this next passage. Keep in mind both David and Solomon. 1 Chronicles 28 10-12 and verse 19. See now, for Yahweh has chosen you to build a house for the set apart place. Be strong and do it. And Dawed gave his son Shalomo the plans for the porch and its houses and its treasuries and its upper rooms and its inner rooms and the place of atonement and the plans for all that he had by the spirit. Yahweh made me understand all this in writing by his hand upon me all the works of these plans. So here is another divine floor plan, another divine blueprint given to the and then it was handed on down to Shalomo or Solomon in order to build the temple of Solomon, the holy place of Yahweh. But once again, this design, this floor plan, this blueprint came from a heavenly example. So, we can see and insinuate from scripture that there is a temple in heaven. And we know it’s going to come down in the new Jerusalem and be with us here on earth once the kingdom of heaven is established here on earth. So, let’s look at Hebrews 4 8:es 4-5. If there’s a temple in heaven, and there’s supposed to be a temple down here, we know who the priests are down here. But if Yeshua is the Messiah, wouldn’t he be the priest? Well, yes and maybe no. Let’s look at that. Hebrews 8:es 4-5. For if indeed he were on earth, he would not be a priest, since there are priests who offer the gifts according to the Torah, who serve a copy and shadow of the heavenly as Moshe was warned when he was about to make his tent. For he said, “See that you make all according to the pattern shown you on the mountain.” Now just as Moses made the tabernacle according to the pattern that he saw in heaven, now Yeshua is serving as a priest in the heavenly temple. But Yeshua could not be a priest if he were down here on earth. Why is that? He cannot be a priest down here on earth because he was of the line of Judah. The line of Judah were not selected to be priests here on earth. It was the line of Levi, the Levites. They were the priest here on earth, especially the sons of Aaron. So that would exclude Yeshua from being being a priest here on earth. But Yeshua is our high priest now that he sacrificed himself for our sins. He died. He was raised again by Yahweh. He ascended into the heavens and now he is our high priest in the temple in heaven. The holy of holies, the holiest holy of holies. It’s it’s amazing to think about. We still have a high priest. It’s just not here on this earthly level. Yeshua is our high priest. And according to scripture here, he would not be able to be one here on earth, but he is still our high priest in the temple on in heaven. Looking at Hebrews chapter 9 6-7. And these having been prepared like this, the priest always went into the first part of the tent accomplishing the services. But into the second part, the high priest went alone once a year, not without blood, which he offered for himself and for sins of ignorance of the people. So back when the temple was standing here on earth and the ironic priesthood was here and they were actually doing the sacrifices at the temple the way they were supposed to. They would do Yom Kippurim the day of atonement every single year. It was on the 10th of the seventh month they would do Yom Kippurim as instructed by scripture but it would not last forever. It was only for a year. And this is something that once you think about it, it says the without the shedding of blood, there is no forgiveness of sins. And if a goat only lasts for a year, how what other kind of animals you think would might have, you know, longer lasting effects or shorter lasting effects. It’s kind of interesting to think about. But the really amazing part is to think about how precious and holy and valuable Yeshua’s blood was when he shed it for our sins that it covers us forever. So if a goat only lasts a year, blood of Yeshua last for eternity for the covering of our sins. And I really haven’t thought that through to really in depth, but that’s just I thought that was a really amazing when I I guess you could say it was revealed to me. But it’s a really amazing thought. Let me know your thoughts down in the comments if you have any suggestions or feedback on that particular line of thinking. But I thought that was a rather interesting thought that came up this week. But Yeshua talking about his blood and the blood of the goats that would be done every year by the high priest. And we see that Yeshua is our high priest in the heavens. And Yeshua used because he shed his own blood, he’s able to go into the holy of holies in the heavenly temple. We just look at Hebrews chapter 9 11-14. But Messiah having become a high priest of the coming good matters through the greater and more perfect tent not made with hands, that is not of this creation, entered into the most set apart place once for all, not with the blood of goats and calves, but with his own blood, having obtained everlasting redemption. For if the blood of bulls and goats and the ashes of a heifer sprinkling the defiled sets apart for the cleansing of the flesh, how much more shall the blood of the Messiah, who through the everlasting spirit offered himself unblemished to Elohim, cleanse your conscience from dead works to serve the living Elohim. And this is a good point, too. People often ask or in mainstream Christianity, we were taught that since Jesus came and died on the cross and all that Old Testament stuff’s been done away with, no more sacrifices, stuff like that. But then when you get into the Messianic way of thinking and the scriptures start actually making sense to you instead of going off traditions, you start asking various questions. You’re like, “Okay, well, if the Torah hasn’t been done away with, it’s still relevant in our lives and we’re still supposed to follow it. Then how did all these sacrifices come in? Where did it how does that play in?” Well, number one, there are various sacrifices for different things, not just a sin, not just for sins, but for other stuff as well. Should probably do a whole teaching on just sacrifices in the Tanakh. But yeah, there are various different sacrifices. the um atoning or the cleansing of sins for back in the temple days and for Yom Kippurim that was just to cleanse the flesh. It says here in Hebrews chapter 9 that says apart for the cleansing of the flesh that was the blood of the bulls and the goats and the heifer’s ashes of the heifer but the blood of Yeshua says here the blood of the Messiah cleanses your conscience forever and that’s just absolutely amazing. So the atoning of the blood from the goats and the bulls and hepher stuff like that was just for the physical stuff. But the blood of Messiah that is for the spiritual stuff that’s the atonement and the expiation if you will or our spiritual side looking at 1 John 4:10. And this is love that not that we loved Elohim, but that he loved us and sent his son to be an atoning offering for our sins. So the day of atonement is a commanded moedim in scripture. Yomakarim, the day of atonement. In reality, once you look at it, the day that Yeshua was crucified was the day, the one single day of atonement for for us, right? That’s how I’m kind of thinking about it right here. Especially when it calls uh Yeshua an atoning offering and we talking about the day of atonement and the day of atonement from scripture and the day of atonement when Yeshua shed his blood for our sins. Now, speaking about the particular day that Yeshua died, that’s a very interesting question. Something that people have argued about for years, but a lot of times people have pretty much come to consensus that he died somewhere around 30 AD, 30, 33, somewhere around there. Here’s some information that I was able to find about the date. And as you can see, people disagree about when they think that Yeshua died. Some say he died at 3 p.m. on the 3rd of April in AD 33. And someone else thinks that he died in AD of 31. And yet other people think he died in 30 CE or 30 of the common era. So somewhere around 30 33. But something that’s really amazing and a witness to the messiahship of Yeshua comes from the Talmud. But how do we connect Talmud to Yeshua? Well, number one, keep in mind the date here of when people think that he died. The the date they think he’s died was about 30 31 33 something like that. Later on, after that, about couple decades after that, we have the destruction of the temple. We know the temple was destroyed in 70 AD or 70 CE. says here from Wikipedia, quote, it was likewise destroyed during the Roman siege of Jerusalem in 70 CE. End quote. According to Britannica.com, the rebellion against Rome that began in 66 CE soon focused on the temple and effectively ended with the temple’s destruction on the 9th and 10th of Av in 70 CE. End quote. And finally from myjewishlearning.com, quote, “All this came to a screeching halt in 70 CE when the temple was destroyed in a devastating war with the Romans.” End quote. So we know the temple was destroyed in 70 CE. And a lot of people tend to generally agree that Yeshua died somewhere around 30, 31, 33 CE or AD. Now, here’s the amazing part, and check this out. This will kind of blow your mind if you’ve never heard this before from the Talmud. What they admit happened couple decades before the destruction of the temple. This comes from Yoma 39b of the Talmud. Quote, “Our rabbis taught during the last 40 years before the destruction of the temple, the lot for the Lord or for Yahweh did not come up in the right hand, nor did the crimson colored strap become white, nor did the westernmost light shine, and the doors of the Hekal would open by themselves.” End quote. And again from Yoma 39b from another version here it says quote the sages taught during the tenure of Shimon Hazadi the lot for God always arose in the high priest right hand after his death it occurred only occasionally but during the 40 years prior to the destruction of the second temple the lot for God did not arise in the high priest’s right hand at all. So too, the strip of crimson wool that was tied to the head of the goat that was sent to Azazel did not turn white, and the westernmost lamp of the candalabram did not burn continually.” End quote. So here’s amazing confirmation, at least in my opinion, of the Messiah ship of Yeshua. here Yeshua or the rabbis, the Jews, the Orthodox Jews, they’re stating in their Talmud that about 40 years before the destruction of the temple in 70 CE. So 40 years before that would have been what? 30 CE. And what happened about 30 CE? The death of Yeshua. About 40 years before the destruction of the temple in 70 CE, the goats on the right and left side, they got switched up around and it always come up in the left hand instead of the right hand. Also, the crimson thread or scarf they tied around the goat for Azazel stopped turning white and that indicates that their sacrifice and their offering was no longer accepted because that was not an acceptable offering anymore now that Yeshua paid or shed his blood for our sins. It’s amazing confirmation there. And it happened right at the time Yeshua was crucified. Amazing, amazing stuff. History really makes things come alive. Always go to the scriptures for your foundation, but history really does shine light on a lot of different things. Moving on, the hard fact of the matter. Let’s look at Yeshua and Kippurim. And this is going to be hard for some people to swallow. We, those of us who are in the messianic kind of mindset, the I guess you some people call it keep your roots or various different things. But those of us who are the messianic mindset, we are really the only ones who can keep Yom Kippurim. Really the only ones who can keep and celebrate it. And why is that? Well, number one, because we have a high priest. The Jews cannot keep YonKippurimanymore because number one the the ghosts got switched around and the thread stopped turning white. Okay that they let themselves and then the temple got destroyed. So they have no temple but they also have no high priest like we do because they do not accept the Messiah the true Messiah. So they do not have a high priest and because of that they’re unable to keep Yom Kippurim or the rest of the Moedim to the same great degree that we are able to. Modern churchianity on the flip side considers Yom Kippurim and pretty much everything before Matthew to be done away with thrown out gone because Yeshua said it’s finished or whatever tradition rationale they come up with. But that’s not true. We know that Yeshua said himself, I did not come to destroy the law but to fulfill it. And we know that from first John it says that those who we know that we love Yahweh when we keep his commands. And one of the commands is to celebrate and keep the feast the moedim. But another thing to think about too remember what Yeshua said way back in Matthew 5 19. Whoever then breaks one of the least of these commands and teaches men so shall be called least in the reign of the heavens. But whoever does and teaches them, he shall be called great in the reign of the heavens. End quote. This is something that I think is important to point out and understand this quote or what Yeshua is teaching here. Number one, I want to state for a fact concretely that we are not stating you have to keep Yom Kippurine for salvation. People’s going to say that anyways, but let’s put it out there for the record. No, you do not have to keep You don’t keep aim or any of the other feast days for your salvation. See how much good that does. Yeah, you don’t have to keep it for salvation. However, what does scripture and Yeshua himself say about those who break the law and teach others to do so? He says, well, number one, notice he says that they will be in heaven. They’re not keeping Torah. They’re actually breaking the Torah like eating pork, eating shellfish, not celebrating the um or not keeping the feast days or moedim. So they’re breaking the Torah and they’re also teaching others to do the same, but yet they’re still there in heaven. However, they’re called the least in the kingdom of heaven. So keep that in mind. Just another point to prove that you do not have to keep Yom Kippurim or the moedim for your salvation. And in fact, you cannot keep it for your salvation. Just like you cannot keep the law in order to obtain salvation. You have to have Yeshua. However, one a person can draw a direct line from Yom Kippurim to Messiah’s work. And we’ve illustrated a bunch of that already here during this teaching. We see throughout scripture that there is a need for mediation. We saw that with Moses because the people, they go wild on their own. They need someone to come down and put the hammer on them like children to discipline them, to shepherd them, to be a firm hand sometimes. And for people of Israel in the wilderness, that was Moses. They needed a mediator. And then Joshua and some kind of mediation between the people and Yahweh. So then they had the tabernacle in the temple and they were atone for it. Yom Kippurim every year. And now we have the atoning blood of Yeshua to atone for our sins. But we also have Yeshua as our mediator between us and Yahweh. In fact, even scripture says so that Yeshua is a mediator between us and Yahweh. That just came to me and I should have put it in the notes, but you know what I’m talking about and you can look it up pretty easily. Yeah. Yom Kippurim and drawing the line from Yom Kippurim to Yeshua shows us that we need a atonement atone for our sins, forgiveness of our sins, but also mediation as well. And Yeshua not only is our high priest, but he is also our mediator now between us and Yahweh.
Tangential Topics
Let’s take a look real quick at some tangential topics. And this is stuff that doesn’t really need its own section. It’s not well, it’s just kind of connected to Yom Kippurim. Start right now. Number one, the 10 days of awe. This is what those within Judaism refer to the period between Yom Teruah and Yom Kippurim. This is the 10 days of a. Why do they call it the 10 days of a where does that come from in scripture? It doesn’t come from scripture. This is just another tradition from Judaism and it’s not scriptural. Scripture doesn’t call Yamurua the head of the year. Scripture doesn’t call Yom Teruah by the name Rosh Hashana. Yom the Bible doesn’t describe the period between Yom Teruah and Yom Kaparim as the 10 days of awe. That’s something that was added in later by Judaism. So just know that this whole concept of the 10 days of awe is a tradition and it’s not scriptural. And once again, tradition in and of itself is not bad. You have to look at the source and what’s involved in all that order to determine whether it’s good, bad, or neutral. Yomiparim is to be a solemn day of solemnness, humility, and atonement. This is something that contrasts with some of the other moedim described in scripture. For instance, the next upcoming moedim after Yom Kippurim is Sukkot. And in for Sukkot scripture tells us that we are to be joyful. We are to be rejoicing. We are to be feasting etc etc. And it kind of contrast with Pesak as well which is a festival or a feast of liberation, deliverance, feasting etc etc. So Yom Kippurim kind of contrasts with the rest of the moedim in the way it’s conducted and what it actually means what we’re supposed to do and things like that. Now speaking of things we’re supposed to do we saw in scripture some of the things that we’re supposed to do but let’s go through this real quick.
Affliction/Fasting
One of those things that is commonly thought of being done on Yom Kippurim is fasting. But since the 10 days of all don’t come from scripture and we need to base everything we do and our beliefs and our doctrines on scripture. Where in scripture does it tell us to fast on Yom Kippurim? Let’s look at Leviticus 16 29. And this shall be for you a law forever. In the seventh new moon, on the 10th day of the new moon, you afflict your beings and do no work, the native or the stranger who sojourns among you. Now, this word right here where it says you afflict your beings, that word afflict is Strong’s H631. And to define that, that is the Hebrew word ana. Ana again, that’s Strong’s H631. And Strong’s definition defines an as to depress literally or figuratively, abase self, affliction, chasing self, deal hardly with, defile, submit self, weaken. So that sounds fairly similar in the various words they use there, but the words they use, there’s nothing about fasting there. Let’s go on look at Brown Driver Briggs. to be occupied, busied with, be bowed down, afflicted, to put be put down or become low of song of triumph. To be depressed, downcast, be afflicted, humble oneself, be afflicted. Again, in the Brown Driver Briggs entry, there’s still nothing about fasting there. So, where is this coming from? Now, take note real quick. Brown Driver Briggs, one of the definitions they list for this word anab is to humble oneself. Hint. Looking at the Justinius’s Hebrew lexicon, it defines 6031 Ana as properly to sing, hence to cry out, used of the shout of soldiers in battle, to lift up the voice, to begin, to speak, to answer, to reply, to signify, to imply anything by one’s words, to bestow, labor upon anything, to exercise oneself in anything, to be afflicted, depressed, oppressed. Again, nothing about fasting, but still you kind of have that whole certain theme right here, but we’ll get to that in just a moment. Don’t want to give it away too quick. And finally, from the Klein’s dictionary, I’m sorry, looking at the Klein’s dictionary, the entry for Ana is to be bowed down, be afflicted, was low, was humbled, was afflicted, he humbled himself, was afflicted. He humbled, oppressed, afflicted, he violated. He was humbled. Was afflicted. He humbled himself. Was afflicted. He fasted. Finally, we’ve got an entry here. It has the word fasted connected with an. But is it actually connected with the day of atonement? Get that in just a moment. Here are some examples for Strong’s H6031 Ana. Just so you can get a better sense of how this word ana is actually used within scriptures itself. We’ll start with Genesis 15:13. And he said to Abram, “Know for certain that your seed are to be sojourners in a land that is not theirs and shall serve them and they shall afflict them 400 years. They shall anah them 400 years.” So are the Egyptians, which we know at this time it was the Egyptians, but back in Abram was told this, but anyways, did the Egyptians afflict or make the Hebrews fast for 400 years? No. They wouldn’t have survived that long. Did they afflict them? Yes. Did they humble them? Yeah, they they was definitely humbled in a biblical sense here, but they weren’t fasting for 400 years. However, there is a word for fast and that word comes up later and it’s also used in the same sentence with the word ana meaning afflict or humble. Let’s go look at that in just a minute. Anyways, another word for ana here. Genesis 16:9, “And the messenger of Yahweh said to her, return to your mistress and an yourself under her hand.” Here in this translation, it says, “And humble yourself under her hand.” Looking at Exodus 1:12, “But the more they anah them, the more they increased and grew, and they were in dread of the children of Israel.” In this translation, it says, “But the more they afflicted them, the more they increased and grew.” Switch this word around. And if you think of it as fasting, says, “But the more they made them fast, the more they increased and grew.” If they were fasting this whole time, the people in Egypt would not increase and grow in number because they wouldn’t have the strength or the energy. It’ll be skin and bones and there’ll be all kinds of complications. No, an is not being used here to mean fast. It didn’t in the previous two verses. Let’s look at one more just to get a better context of how it’s used. And Moshe and Aaron, I’m sorry, this is comes from Exodus 10:13. And Moshe and Aaron came in to Pharaoh and said to him, “Thus said Yahweh Elohim of the Hebrews, to when shall you refuse to annoy yourself before me? Let my people go so that they serve me. In this translation, it says, “Till when shall you refuse to humble yourself before me?” So once again, this word ana is not being used in the sense of fasting. Keep that in mind. This outside of the commands for Yom Kippurim, ana is not used in the sense of fasting. But like I said earlier, there is a word for fasting and it’s the word zoom. And this word zoom and this word ana actually gets used side by side in the same sentence in various verses. Let’s look at Ezra 8:21. I then proclaimed a fast sum there at the river of Ahawa to humble ourselves anah before our Elohim to seek from him the right way for us and our little ones and all our possessions. So the word in Hebrew for fast is sum not ana. Ana means to afflict to humble yourself. It does not mean fast. It can include fast but it does not mean fast. Again looking at Isaiah 58:3 they say why have we fasted soon and you have not seen why have we afflicted an our beans and you took no note look in the day of your fasting soon you find pleasure and drive on all your laborers once again contrasting fasting with affliction or humility or humbleness They’re not the same thing. Fasting can lead to humility and part of humbling yourself can involve fasting, but it does not necessarily have to. It’s not synonymous. Ana does not mean fasting. It means affliction. It means humility and humbling. So keep that in mind when you’re thinking about Yom Kippur and you’re hearing these things from other people on the internet and work or society. Fasting is not required on Yom Kippurim because this word ana does not mean fasting. Now you can but you don’t have to. It’s not a command. However, one thing to note in scripture is all the way up in the Br Chadasha with the apostle Paul. It talks about the fast Paul and the fast. Acts chapter 27 verse9. And much time having passed and the sailing now being dangerous because the fast was already over. Shaul advised them. So here most likely it is talking about Yom Kippurim and most everything I could find the commentaries the scholars academics whoever was commenting on it pretty much concluded that and agreed that yes the fast they’re talking about here is the fast of Yom Kippurim. But this is doesn’t mean it’s a command in scripture. is just mean something that they were doing and this is a definitely a tradition within Judaism that the tradition goes that Jews within Judaism fast on Yom Kippurim and their rabbis have taught them that’s a command it’s something that they have to do or should do on Yom Kippurim and what it tells me here when I read this is that tradition was already in place by the time of the apostle Paul but as we saw we looked at did a word study on that word ana and looked at the scriptures and how they used the word ana and how they used the word sum for a fast and the scriptures surrounding Yom Kippurim and was required there fasting was not commanded in scripture to be done on Yom Kippurim it was just afflict yourself humble yourself but fasting is not something that’s commanded in scripture in fact there is mention of eating on Yom Kippurim itself and this comes from Yahweh. Let’s look at Isaiah 58:es 4-7. Look, you fast assume for strife and contention and to strike with a fist of wrongness. You do not fast soon as you do this day to make your voice heard on high. Is it a fast that I have chosen a day for a man to afflict his being? Is it to bow down his head like a bull rush and to spread out sackcloth and ashes? You call this a fast sum and an acceptable day to Yahweh? Is this not the fast that I have chosen to loosen the tight cords of wrongness, to undo the bands of the yoke, to exempt the oppressed, and to break off every yoke? Is it not to share your bread with the hungry, and that you bring to your house the poor who are cast out when you see the naked and cover him, and not hide yourself from your own flesh? So here it’s talking about fasting. It’s referring in context to the day of atonement. Yom Kippurim Yom Kippurim. But in the same passage it talks about eating. It talks about sharing your bread with those who are hungry. Why would you share your bread and neither of you eat it? What good would that do for someone who’s hungry? Give them bread and say, “Well, we’re fasting today because it’s commanded in scripture.” Makes zero sense to understand it that way. Instead talk about Yom Kippurim, the day of atonement, sharing your bread, sharing a meal, eating on Yom Kippurim. The scripture itself kind of contradicts this whole notion, this whole idea that fasting is a part of the commandments of Kippurim because it’s just simply not. It can be, but it doesn’t have to be. It’s not commanded. That’s the point to understand and get across.
Azazel
Now, what about this word Azazel? We talk about the high priest would lay his hands on these goats and they would cast lots and one of the goats would be for Yahweh and the other would be a goat for Azazel. But what is this Azazel? Where does it come from? That’s a very good question and a lot of people there’s a lot of discussion about this and I really don’t think it’s a settled matter yet but I will give you the information that I have been able to pull up and find. I’ll tell you what I think, but I’ll say it’s probably not a settled matter at this point. Anyways, from the Jewish Encyclopedia, goat for Azazel, quote, “A scapegoat upon which the high priest laid the sins of the people was sent forth into the wilderness to Azazel, a demon according to Iban Ezra, related to the goat-like demons or satires. And its arrival at the rock of Hadudu, where it was cast down the precipice, was signalized as the moment of the granting of pardon to the people of the waving of a wisp of snow white wool in place of one of scarlet. Over the temple gate, crowds of young people waiting on the hills of Jerusalem who celebrate the event by dancing. End quote. from the Catholic encyclopedia. The obscure Hebrew word Azazel, which occurs nowhere else in the Bible, various attempts have been made to interpret this meaning. Some have taken it for the name of a place where the man who took the goat away used to throw it over a precipice. Others take it for the name of an evil spirit. And in fact, a spirit of this name is mentioned in the apocryphal book of Enoch and and later in Jewish literature. On this interpretation, which though by no means new finds favor with modern critics, the idea of the ceremony would seem to be that these sins were sent back to the evil spirit to whose influence they owed their origin. End quote. Now, it mentions here the name Azazel, and the past quotes we’ve looked at so far for Azazel refers to this being a name for a demon, one of the evil spirits. So, that’s one of the theories as to what or who Azazel is, is that Azazel is a demon. So, think about that. They’re actually commanding in scripture to send a goat sacrifice to a demon. Take that how you will agree or disagree but that’s one of the theories that are put out there and in this particular quote from the Catholic encyclopedia they mention the book of Enoch and the only other place besides this one point in all of scripture it’s mentioned the only other place they can find is from the book of Enoch where Azazel is mentioned let’s look at that in the book of Enoch 10 6-7 again the Lord said to Raphael bind Azazel hand and foot cast him into darkness darkness and opening the desert which is in Judea cast him in there throw him up throw upon him hurled and pointed stones covering him with darkness and then from the book of Enoch verse 10 I’m sorry chapter 10:12 all the earth has been corrupted by the effects of the teaching of Azazel to him therefore ascribe the whole crime so there you have it you have the one singular mention in scripture of this word or name Azazel Then you have the theory, the first theory which goes that Azazel is a name for a demon. And then we got one of the apocryphal books, the book of Enoch that mentions Azazel two different times and mentions Azazel according to that theory, which is that Azazel is a name for a demon. This is something I personally have a problem with with the whole notion of sacrificing to demons. But like I said, I’m put the information out there. You decide how you want to. If you disagree with me, that’s fine. Still, brothers and sisters, let’s break bread. But I want to give you the information nonetheless. But to define this word, if you look it up in the Strongs, it’s Strongs H2799 Azazel. 2799 Azazel. Strong’s definition defines it as goat of departure, the scapegoat. Scapegoat. This is pretty direct and in line with what scripture says. Well, scripture doesn’t say that Azazel is a demon. Scripture doesn’t say Azazel is the place where they take the goat to be thrown off cliff. None of that. So, Strong’s definition here is just straight to the point and directly what scripture says. Anyways, drone driver Briggs defines Azazel as proper name of spirit haunting the desert, a fallen angel. Again, referring to the theory that Azazel is a name for a demon. Cenus’ Hebrew lexicon for Azazelle says, quote, I have no doubt that it should be rendered averter. talking about Azazel. This name was used for that of an evil demon inhabiting the wilderness who had to be appeased by sacrifices by this very ancient and gentile right. The name Azazel is also used by the Arabs as that of an evil demon. The place into which the goat should be sent. The place to which the goat should be sent. So here it’s got both theories in one different entry. Number one, the theory that the Azazel means a name for a demon. And number two, the Azazel means the name for a place where they would take the goat and toss him off a cliff, get rid of the sins that were cast upon this particular goat. That’s the two different theories. And one more entry or definition coming from the Klein Klein dictionary. Quote, the rock from which the scapegoat was hurled. end quote. This is the Klein dictionary and this is a Jewish dictionary by the way, but this is calling the Azazel as the cliff or the rock from which the Aazog was thrown off of and subsequently killed. The one who had the sins of the people cast upon it. So that’s your two theories that I’ve been able to find that number one Azazel is the name of a demon. And number two, that Azazel is the place where they took and tossed the goat to its death. Personally, I think the second theory holds more weight and makes more sense in my opinion because I just find it disturbing that scripture would command a sacrifice to a demon. But I am open to being wrong. If there is definitive proof one way or the other, hey, please definitely contact us and get in touch with us because we like learning stuff. So teach us, send us the information you have and let’s come to a definitive decision. As right now, those are the two different theories I’ve been able to find for the word Azazel. And like I said, I’m more along the lines of the second one. The Azazel is the rock or the place from which the goat was thrown off to its death.
Celebration
So you may be thinking, we’ve learned all about Yom Kippurim. We’ve learned where it comes from, what it is, how it connects to Yeshua, what scripture has to say about it, difference between fasting and afflicting, humbling, things like that. Okay, we’re done with all that. But brother, how in the world do we celebrate it today? We want to keep Yahweh’s word. We want to obey him. We want to do what he tells us. We want to be his servants, his children, and be good children, obedient children. How do we celebrate Kippurim? Glad you asked. Let’s talk about this celebration real quick. If you want to celebrate it according to scripture, number one, we can’t do sacrifices because there’s no temple currently standing. But if you want to celebrate it according to scripture, number one, you afflict your being. What does that mean? What does afflict your being mean? Well, it can mean different things for different people. And I think maybe it was stated in a vague term like this so that you could afflict yourself in the way that you are afflicted in life. It can be different for different people. Like I said, number one, it could include fasting, but it doesn’t require fasting. You can afflict your being in other ways. You could do like abstaining from certain things, not necessarily a fast, but abstaining from different things. Things that you do on a regular basis like eating sweets or drinking coffee, which is what I do on a regular basis. You could refrain from bathing. You could refrain from marital relations, hint, etc., etc. What is it that afflicts you? Do something that afflicts your very being. You could also refrain from wearing nice or comfortable clothing. And you could go the aesthetic route. Wear sackcloth, something that’s itchy and uncomfortable for the day of atonement. Yom kipparim. Like I said, aesthetic practices. You could also do things like sleeping or sitting on hard surfaces. If you have a bed of nails, that would be a way to afflict yourself. You could also turn off the heat or the if you’re in a cold place or the AC if you’re in a hot place and afflict yourself that way. Now, don’t put your life in danger. If it’s 20, 30 below, you know, keep the heat on. Turn it down, but you know, keep the heat on. And, you know, if you’re in a extremely hot, humid place, then, you know, keep the AC on, but don’t put your life in danger, but find a way to afflict yourself. Also notice that scripture tells us that on Yom Kippurim, it’s a Shabbat or a Shabbaton. You are to do no survi work. Also notice that the focus that we look through is that the focus is on repentance. And without repentance, there is no forgiveness of sins either. We have to turn to Yahweh, repent of our sins, and do what he tells us. And I had that scripture pulled up. It’s in the notes. Dang, I didn’t put it in here in the slide. So, go check out the notes for that where scripture actually says that returning, I’m sorry, repenting of our sins is a requirement to draw closer to Yahweh. Now, here is some ways that Jews celebrate Yom Kippurim today. Not back in the day, but in modern times. Number one, they have a large feast on the eve of Yom Kippur. What they call Yom Kippur. And the reason they do this is because they believe that fasting is commanded for Yom Kippurim. So they have a big feast before Yom Kippurim starts and then they fast all day until sunset and then they a lot of times some of the people I’ve known in the past at the end of Yom Kippurim they will head out to an Asian buffet and and gorge themselves there and it’s it makes zero sense. There’s it’s basically just skipping a few meals. It’s not really affliction for me and it’s not fasting. Commanding is not fasting is not commanded like we saw. But anyways, they think it’s fasting on your own. So they have a big feast before and then they have a big feast once it ends. They have a lot of prayer. So that’s a good thing. If you want to incorporate prayer into your celebration of Yom Kippurim, then do that. I think it’s a good thing. It’s not something that’s prohibited by scripture, but it’s also not included as a commanded part of Yom Kippurim. So if you want to do it, great. If you don’t, that’s great, too. Even though prayer is good anytime. And more prayer on Yom Kippurim. More prayer is always a good thing, too. Worship services. A lot of times, this is one of those holy days where they go to the synagogue, they all get together. If you can get together with people, if you got a Messianic congregation or a decent Judaism or a Jewish synagogue near you that’ll let you come, then, you know, go to worship services. go to a gathering of like-minded people and get together. That’s something that’s not commanded in scripture either, but is also a good thing to do. So, if you can incorporate that and you want to go for it, blowing of the shofar, it’s always fun for just about everyone, especially my kids. But you could blow the shofar on Yom Kippurim. And like we saw in our last week’s episode on Yom Teruah, the shofar or the trumpet was blown on all or most if not all the moedim and high days like the new moons, pesak, etc., etc. Asking for forgiveness. The entire theme of Yom Kippurim is atonement, salvation, repentance, expiation if you will. We learned that word. So asking for forgiveness on Yom Kippurim is something that those within Judaism do. They ask for forgiveness from Yahweh obviously but they also ask for forgiveness from people that they have personally done wrong. And if I might suggest if there’s something you haven’t forgiven yourself for try to seek forgiveness or somehow to forgive yourself because that’s something that can really eat eat at you if you’re not able to accomplish that. Volunteering and charity work. This is something I really like about Judaism is that a lot of the times when they celebrate these various Moadan feast days is they will incorporate charity work. They will go do soup kitchen. They will work with the needy and homeless and stuff like that. Those who are truly homeless by the way. But there’s a lot of charity work involved in this where you don’t really see that in a lot of mainstream churchianity congregations. So that’s good too. But again, this is something that’s not committed in scripture. But if you want to incorporate that, hey, you’ve got my support. They those within Judaism typically also do not wear white during Yom Kippur. Okay, that’s fine, too. They also don’t wear any fragrances, which is also fine if that’s something that you want to incorporate. I really don’t see anything wrong with that either. They don’t wear animal hides, so no leather jackets, no fur coats, things like that. They don’t bathe when you on Kippurim. This is also something that you could incorporate in as a way to afflict yourselves. And they also do something called a Kapparot. And uh that’s if we had time, it’s already almost an hour and a half. And this is one of the parts I cut out. I had a whole section on kappa. And if you want to learn more about it, go check out the notes on our uh article post page on um uh on God honest truth and evening think and we’re going to unhide all the slides that we took out and you’ll be able to see this whole section on copper once the stream is over. It’s very interesting. Basically, what it boils down to is that certain Jews, it’s not all, but certain Jews will take, now they don’t have a temple and they don’t have the priesthood, they will take a chicken on Yom Kippurim and they will swing it over their head like a wild west cowboy throwing a rope. they will swing this chicken over their head and is part of the process for atonement nowadays since they don’t have a temple and it’s it’s it’s odd to put it in a PC sort of way. It’s very odd. Yeah. Go check out the notes or the slides that we’ll put up or unhide after we get done with this live stream. We also had a particular video that we made showing these particular Jews doing that and it is hilarious. I’ll try to post that as well. Yeah, that’s Kapparott. Kapparott is chicken swinging and number one, chickens aren’t commanded as part of sacrifice in any parts of scripture. It’s turtle, doves, cows, goats, bulls, heers, grain, etc. Not chickens. So that’s yeah know that Jews do that but definitely do not incorporate chicken swinging into your Yom Kippurim celebrations.
Summary
So in summary sin is defined as a I’m sorry sin is defined as a violation transgression or breaking of the Torah. We found that in 1 John 3:4. Our sins separate us from Yahweh. the 10th of the seventh month. This is when Yom Kippurim actually is. The 10th of the seventh month and the name of the seventh month is tray or nowadays is referred to as Tishrei. Yom Kippurim is a day of rest and afflicting or humbling your being but fasting is not commanded. In scripture it’s called Yom Kippurim whereas in Judaism and other places it’s called Yom Kippur but we explained all that earlier. Nomiparim is a remembrance of Yeshua’s sacrifice and Yahweh making a way for us to be atoned back to him. Back in the days of the tabernacle and the days of the temple, he made a way to be atoned with him. Even though it had to be done every single year, when Yeshua came, Yahweh made a way for us to be atoned to him through the shedding of Yeshua’s blood. Yahweh made a way for us to be atoned back to him. All throughout history, Yeshua is our one atoning sacrifice and entered once into the heavenly temple because he gave his blood and he is our high priest in the heavenly temple. And the only ones who can truly and correctly celebrate Yom Kippurim now are those of us who have Yeshua as their high priest, as their atoning sacrifice. And that’s just the God honest truth.
