Sabbath and Set Apart Feast Days: A Journey into Their Deeper Meanings – Part 4

The Day of Atonement, or Yom Kippur, is one of the most profound and solemn observances in 𐤉𐤄𐤅𐤄‘s appointed Kodesh (set apart/holy) feast days. It is a day directly tied to repentance of sin, transgression, iniquity, and reconciliation between 𐤉𐤄𐤅𐤄 and His people, Yahshar’el, and the later grafted in believers.

Many people confuse Yom Kippur and Passover due to their shared focus on introspection and spiritual renewal. However, the Day of Atonement differs from Passover’s purpose and focus. While Passover centers on deliverance and forgiveness, Yom Kippur emphasizes reconciliation—restoring the broken relationship between 𐤉𐤄𐤅𐤄 and His people. Yom Kippur reconciliation is about bringing Yahshar’el into unity or oneness with their Creator Abba 𐤉𐤄𐤅𐤄.

This day also foreshadowed the ultimate sacrifice of 𐤉𐤄𐤅𐤔𐤏 (Yahusha), whose atonement as High Priest allows Yahshar’el and grafted-in branches to be reconciled with 𐤉𐤄𐤅𐤄. So, with 𐤉𐤄𐤅𐤔𐤏‘s sacrifice, our sins are not merely covered temporarily but removed, permanently bridging the gap between humanity and 𐤉𐤄𐤅𐤄. Together, these observances highlight a divine cycle of accountability, repentance, and restoration critical to the spiritual journey of 𐤉𐤄𐤅𐤄‘s people. The Day of Atonement is a cornerstone of 𐤉𐤄𐤅𐤄‘s plan for restoring creation, and today, we will delve into its profound truths.

“At-One-Ment” as Reconciliation

The term atonement literally means “At-one-ment” or “in harmony with.” The Encyclopedia Britannica explains that the word atonement was “developed in the English language in the 16th century by the combination of “at onement,” meaning to “set at one” or “to reconcile.” In the original Hebrew “kaphar” was the word used for atonement, meaning to cover, purge, or make peace. So, from the understanding of these words, we can see that this feast day was a process meant to restore the relationship between 𐤉𐤄𐤅𐤄 and His people. To further understand this concept, consider the following example: When a person is at odds with someone, there is a sense of disconnection or estrangement. So, if you are at odds with a person and you reconcile, you will come back into harmony or oneness with that person.

1. Day of At-one-ment: is not simply about atoning for sin in a conceptual sense, but about restoring the relationship with 𐤉𐤄𐤅𐤄. It is the day that symbolizes reconciliation, where the gap caused by sin is bridged, and the individual or the nation of Yahshar’el is once again “at one” with the Creator. Could you imagine all 12 tribes of Yahshar’el and all the grafted in branches, or better yet, all of humanity united in fasting, repentance, and reconciling with the Creator on that sacred day? What a transformative moment that would be!
2. Relationship through kaphar, Not Just Sacrifice: The Hebrew understanding of atonement is not just about giving something up or making a sacrifice; it’s about drawing closer to 𐤉𐤄𐤅𐤄. The Hebrew word for sacrifice, “korban,” comes from the root word “karav”, meaning to draw near. The purpose of the Day of Atonement is not only about repentance but restoring intimacy with 𐤉𐤄𐤅𐤄. Therefore, true repentance is not merely an acknowledgment of wrongdoing but a heartfelt return to 𐤉𐤄𐤅𐤄, fostering the closeness that sin disrupts.

Biblical Foundations of the Day of Atonement and its Requirements

The command and instructions for the Day of Atonement are clearly outlined in Leviticus 16, 23:27-32. This Kodesh day occurs on the tenth day of the seventh biblical month, a day designated for humbling oneself, fasting, and refraining from all work. It is described as a “Sabbath of rest” and a statute to be observed as a “NEVER ENDING statute throughout your generations, in all your dwellings” (Leviticus 23:31-32).

Then I called a fast there at the river Ahava, so that we might humble ourselves before our Elohim, in order to seek from Him a right way for us, and for our little ones, and for all our goods.

Ezra 8:21 (HRB)

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In this and all Food for Thoughts I recommend you read the Scripture(s) provided and the entire chapter they are from to obtain more insight.

Afflicting the Soul

“It is a Sabbath of rest to you, and you shall humble (afflict) your souls…(Leviticus 23:32)”. One of the key requirements for the Day of Atonement is to “weaken your bodies” or “afflict your soul.” These phrases are biblically understood to mean fasting, as evidenced in Isaiah 58:3-6 and Ezra 8:21.

Isaiah 58:6-11 further highlights the true purpose of fasting: to humble oneself, seek 𐤉𐤄𐤅𐤄‘s righteousness, and align one’s life with His will. The Day of Atonement reminds Yahshar’el of the seriousness of sin and the necessity of genuine repentance to restore the covenant relationship with 𐤉𐤄𐤅𐤄.

The Britannica Encyclopedia defines fasting as abstinence from food or drink or both for health, ritualistic, religious, or ethical purposes. Fasting represents humility and repentance, drawing closer to 𐤉𐤄𐤅𐤄 and acknowledging our complete dependence on Him. This act of self-denial is meant to humble and focus the mind and spirit on seeking forgiveness and restoration.

Other Requirements

• Afflicting the soul/Fasting – No Eating or Drinking from sundown to sundown
• Spend time with Abba 𐤉𐤄𐤅𐤄 in self-examination with a heart to reconcile
• No work, cooking, buying or selling
• Fellowship with other Kodesh believers if possible
• Refrain from self-seeking activities or distractions from the Kodeshness of the day
• Rest

What the Feast is Not

Rejecting Syncretism and Modern Misunderstandings

Modern Jewish traditions often associate the Day of Atonement with customs and interpretations that diverge from its biblical roots. For example, Yom Kippur has been influenced by rabbinic practices focusing on rituals and public worship rather than the heart of the observance—repentance and reconciliation. As Yahshar’elites seeking the truth of 𐤉𐤄𐤅𐤄‘s Word, it is vital to return to the biblical foundation of this Kodesh (set apart) day. Below are a few examples of things practiced on Yom Kippur that are not found in the Torah (Take note of how they parallel Catholic/Christian practices):

• Yizkor: Memorial prayers for the dead. These prayers are based on the belief that the souls of the dead are immortal and can benefit from the good deeds of their survivors. This idea that the dead can be aided through prayer is foreign to Scripture. (Catholics pray for the dead on All Souls’ Day, every day at Mass, Liturgy of the Hours, and Requiem Mass. Catholics also pray to dead saints, believing that the dead saints can intercede on their behalf with their god because they are close to Him.)
• Kol Nidre: A prayer that seeks to annul vows, oaths, and promises made to 𐤉𐤄𐤅𐤄 as well as future failings. These types of prayers are recited at the start of Yom Kippur. (Catholics practice dispensation from vows and indulgences.
• The Kaparot Ritual (The “Atonement” Fowl): is done on the eve of Yom Kippur. Individuals atone for their sins by swinging a chicken over their heads while reciting a ritualistic prayer that transfers their sins to the bird. The chicken is then slaughtered and traditionally given to the poor as charity. However, since the practice has become controversial due to animal welfare concerns, some have started to wave bags of money over their heads to atone for their sins and then give the money away. (Catholics practice Confession, Absolution, and indulgences.

The heritage given to Yahshar’el by 𐤉𐤄𐤅𐤄 is rich, complete, and sufficient, as revealed in His Torah. Yet, over time, many people (tares) have felt the need to add their own interpretations, customs, or innovations, which has led to confusion and distortion of the original intent. There is a reason for 𐤉𐤄𐤅𐤄 commanding humanity not to change His word (Deuteronomy 4:2; Revelation 22:18-19). It keeps the focus on His pure and unaltered teachings rather than getting swept up in manufactured traditions that divert from the truth, like Christmas, Easter, Ash Wednesday, Halloween, and even Thanksgiving.

Prophetic Fulfillment

The observance of Yom Kippur is rich with prophetic significance, particularly in the command involving two goats described in Leviticus 16. These two goats collectively illustrate two critical aspects of atonement that find their ultimate fulfillment in 𐤉𐤄𐤅𐤔𐤏 (Yahusha) Ha’Mashiach:

1. The Sin Offering: The first goat is sacrificed, symbolizing 𐤉𐤄𐤅𐤔𐤏‘s death for the forgiveness of sins. This goat represents the necessity of a pure and sinless sacrifice to atone for the transgressions of Yahshar’el (Leviticus 16:15-16; Isaiah 53:10).
2. The Scapegoat (Azazel): The second goat, upon which the people’s sins are symbolically placed, is sent into the wilderness. This act signifies the removal of sin and its consequences from 𐤉𐤄𐤅𐤄‘s people (Leviticus 16:21-22). 𐤉𐤄𐤅𐤔𐤏 (Yahusha) is the representation of bearing away the sins of His people through His life and resurrection (Romans 5:10), embodying the ultimate scapegoat described in Leviticus 16.

𐤉𐤄𐤅𐤔𐤏‘s (Yahusha) sacrifice fulfills the two goat ritual of the Day of Atonement. As the sin offering, He took upon Himself the penalty for sin (Romans 5:8-9). As the High Priest, He entered the heavenly tabernacle to intercede for His people (Hebrews 9:11-14). His resurrection signifies the removal of sin and the promise of eternal life, completing the work the two goats symbolized.

The trial of 𐤉𐤄𐤅𐤔𐤏 (Yahusha) before Pilate (John 18:38-40) offers a striking parallel to the two goats of Yom Kippur. The crowd chose Barabbas (“son of the father”) to go free over 𐤉𐤄𐤅𐤔𐤏, the true Son of 𐤉𐤄𐤅𐤄. Barabbas represents humanity’s rebellion, while 𐤉𐤄𐤅𐤔𐤏 represents the ultimate atoning sacrifice. This choice underscores the spiritual significance of Yom Kippur: the need to choose reconciliation with 𐤉𐤄𐤅𐤄 through 𐤉𐤄𐤅𐤔𐤏.

Reconciliation of Yahshar’el and the Nations

Leviticus 16:34 emphasizes that the Day of Atonement is “a never ending statute to atone for the sons of Yahshar’el, because of all their sins, once a year.” This points to Yahshar’el’s unique role in 𐤉𐤄𐤅𐤄‘s plan, but it also foreshadows the inclusion of the nations in this reconciliation through 𐤉𐤄𐤅𐤔𐤏 (Yahusha). Romans 5:10, Ephesians 2:14-17, Colossians 1:19-22, and John 3:16 highlight that through 𐤉𐤄𐤅𐤔𐤏‘s life and sacrifice, both Yahshar’el and the nations as grafted in branches can be reconciled to 𐤉𐤄𐤅𐤄.

The Final Judgment

The Day of Atonement prophetically aligns with 𐤉𐤄𐤅𐤔𐤏‘s (Yahusha) role as Judge and King. When He returns, He will finalize the work of atonement by separating the righteous (sheep) from the wicked (goats) and establishing 𐤉𐤄𐤅𐤄‘s Kingdom on earth (Matthew 25:31-46). The Azazel goat’s removal into the wilderness symbolizes the ultimate removal of sin and its consequences.

Conclusion

The Day of Atonement is a powerful reminder of 𐤉𐤄𐤅𐤄‘s desire to reconcile His people to Himself. Through fasting, repentance, and reflection, Yahshar’el is called to draw closer to their Creator, acknowledging His set-apartness and their dependence on His mercy. 𐤉𐤄𐤅𐤔𐤏 (Yahusha) fulfills the profound symbolism of this day, offering both forgiveness and the promise of eternal reconciliation.

By rejecting modern misunderstandings and returning to the biblical Torah-based foundations of Yom Kippur, we honor 𐤉𐤄𐤅𐤄‘s appointed times and prepare our hearts for the ultimate fulfillment of His plan. The Day of Atonement is not just a historical observance but a prophetic glimpse into the restoration of all creation through 𐤉𐤄𐤅𐤔𐤏 our Messiah. Let us, as Yahshar’el and grafted-in branches, heed the call to humility, repentance, and reconciliation, keeping this day holy as 𐤉𐤄𐤅𐤄 has commanded.

So use the 24 hours (sunset to sunset) of Yom Kippur and honestly look in the mirror, reflecting on your relationship with 𐤉𐤄𐤅𐤄. This is a time to examine your life, seek forgiveness, and reconcile not just with Him, but with those around you. As we prepare for the return of 𐤉𐤄𐤅𐤔𐤏 (Yahusha) and the ultimate restoration of all things, let us commit to being at one with 𐤉𐤄𐤅𐤄, allowing His mercy and grace to wash over us, and truly embrace the depth of reconciliation He offers through His Son.

We will continue with the next feast or Feast(s) next week 𐤉𐤄𐤅𐤄 willing.

By: David Edwards – Hallelu-YAH – Praise YAH – Praise 𐤉𐤄𐤅𐤄