The LORD said to Moses, “Speak to the Israelites and say to them: ‘These are my appointed feasts, the appointed feasts of the LORD, which you are to proclaim as sacred assemblies.
The LORD said to Moses, “The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present an offering made to the LORD by fire. Do no work on that day, because it is the Day of Atonement, when atonement is made for you before the LORD your God. Anyone who does not deny himself on that day must be cut off from his people. I will destroy from among his people anyone who does any work on that day. You shall do no work at all. This is to be a lasting ordinance for the generations to come, wherever you live. It is a sabbath of rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your sabbath.”
Yom Kippur, known as the Day of Atonement, is one of the most sacred and solemn days in the Jewish calendar. It is a day dedicated to reflection, repentance, and reconciliation with God, steeped in rich tradition and theological significance. The observances of Yom Kippur are deeply rooted in the Hebrew Scriptures and rabbinical interpretations, forming a framework that profoundly influences Jewish thought and practice. In this article, we will explore the historical and scriptural significance of Yom Kippur, delve into rabbinical insights on its rituals and symbolism, and consider how Yeshua (Jesus) fulfills the role of the scapegoat, shedding light on the concept of atonement through a messianic lens.
Yom Kippur occurs on the 10th day of Tishrei, following the Ten Days of Awe that begin with Yom Teruah. According to Leviticus 16, the Day of Atonement is a divinely ordained occasion for achieving atonement for the sins of the Israelites. Historically, this day serves as a reminder of the covenant established between God and the people of Israel, which was sealed at Mount Sinai. Following the sin of the golden calf, Moses interceded on behalf of the Israelites, pleading with God for their forgiveness (Exodus 32:30-32). This event highlights the need for atonement and establishes the foundational themes that Yom Kippur embodies.
The core of Yom Kippur’s significance is found in Leviticus 16, where God instructs Moses on how to conduct the rituals for the Day of Atonement. The chapter outlines the role of the high priest, the sacrificial offerings, and the ritual of the scapegoat:
High Priest’s Entry: The high priest enters the Holy of Holies to atone for his own sins and the sins of the people (Leviticus 16:2).
Two Goats: Two goats are chosen—one for the Lord and the other for Azazel (Leviticus 16:5-10).
Confession of Sin: The high priest lays his hands on the head of the scapegoat, confessing the sins of the people, symbolically transferring their guilt onto the animal (Leviticus 16:21).
Atonement Symbols: The goat designated for the Lord is sacrificed, and its blood is sprinkled in the Holy of Holies (Leviticus 16:15).
These actions collectively serve to purify the people and restore their relationship with God, emphasizing the themes of sacrifice, repentance, and communal accountability.
Rabbinical texts provide extensive commentary on the meaning and significance of Yom Kippur. The Talmud elaborates on the concept of atonement, stating, “On Yom Kippur, all Israel is forgiven” (Yoma 86b). This communal aspect of forgiveness highlights the interconnectedness of the Jewish people, reinforcing the idea that individual sins affect the entire community.
The Mishnah further discusses the significance of the scapegoat. According to Mishnah Yoma 6:6, “The scapegoat is sent to a desolate place.” This is seen as a symbolic act of removing sin from the community, emphasizing the need for both individual and communal responsibility for transgressions. The act of sending the scapegoat into the wilderness represents the profound consequences of sin and the longing for restoration.
The concept of the scapegoat (Azazel) is rich with theological implications. In Jewish tradition, it serves as a powerful symbol of sin’s transfer and the need for a substitute to bear the weight of transgression. The laying on of hands by the high priest signifies the transfer of guilt, encapsulating the broader theme of atonement within the sacrificial system. This act serves as a reminder that sin has tangible consequences and that reconciliation with God necessitates a response.
The choice to send the scapegoat into the wilderness is laden with meaning. The wilderness represents a place of separation, exile, and desolation—mirroring the spiritual state of those who have turned away from God. In the Tanakh, the wilderness often symbolizes a period of testing, as seen in the Israelites’ journey after their exodus from Egypt (Exodus 16:1) as well as Jesus’ 40 days in the wilderness being tempted by satan himself. By sending the scapegoat into the wilderness, the community acknowledges the reality of their sins and the consequences they bear.
Rabbinical interpretations add depth to the understanding of the scapegoat. For instance, Rabbi Jacob ben Ashkenazi (15th century) notes that the scapegoat’s journey into the wilderness reflects the hope for a future restoration and the removal of sin from the people. The scapegoat’s fate—being released into the desolate terrain—emphasizes the belief that sin is not just a personal failing but a communal burden that must be dealt with collectively.
Yeshua is presented as the fulfillment of the sacrificial system and the ultimate scapegoat. The author of Hebrews articulates this concept, stating, “Without the shedding of blood, there is no forgiveness” (Hebrews 9:22). This echoes the sacrificial principle established in the Torah, where atonement is achieved through the shedding of blood.
Yeshua’s crucifixion resonates with the imagery of the scapegoat. As He approaches His death, He bears the sins of humanity, fulfilling the prophetic role of the suffering servant described in Isaiah 53. Isaiah 53:6 captures this theme: “We all, like sheep, have gone astray, each of us has turned to our own way; and the Lord has laid on him the iniquity of us all.” This parallels the ritual of the scapegoat, emphasizing His innocence and the weight of the burden He carried.
In John 1:29, John the Baptist identifies Yeshua as “the Lamb of God, who takes away the sin of the world.” This declaration encapsulates the core belief in Yeshua’s messianic identity, aligning Him with the sacrificial system of the Hebrew Scriptures. The lamb imagery evokes both the Passover and the Yom Kippur sacrifices, reinforcing the idea of a substitute taking on the sin and guilt of others.
The New Testament also positions Yeshua as the high priest of a new covenant. Hebrews 5:6 states that Yeshua serves as a high priest not from the Levitical line but from the order of Melchizedek. This recontextualization introduces a new paradigm in which the sacrificial system is fulfilled through Yeshua’s life, death, and resurrection. Yeshua’s intercessory role reflects the heart of God, desiring reconciliation with humanity. Hebrews 7:25 affirms, “Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them.” This dual role as both sacrifice and intercessor highlights the depth of His atoning work.
The messianic implications of Yeshua’s sacrifice on Yom Kippur are profound. By understanding Him as the ultimate scapegoat, believers gain a clearer picture of atonement that transcends mere ritual. Yeshua’s sacrificial death becomes the fulfillment of the law’s demands, providing a pathway for all who believe to receive forgiveness and reconciliation with God. In Romans 3:23-25, Paul articulates the necessity of faith in the context of atonement: “For all have sinned and fall short of the glory of God, and all are justified freely by his grace through the redemption that came by Christ Jesus. God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith.” This underscores the importance of faith in receiving the benefits of Yeshua’s atoning work, highlighting the continuity between the old and new covenants.
The essence of Yom Kippur extends beyond the rituals of sacrifice; it emphasizes the necessity of genuine repentance (Teshuvah). In Jewish thought, Teshuvah is a transformative process that involves turning away from sin and returning to God. The Mishnah states, “The essence of repentance is the heart” (Mishnah Berakhot 9:5). This reflects the understanding that true repentance requires an internal change of heart and a commitment to a new way of living.
Yeshua’s teachings echo this call to repentance. In Matthew 4:17, He begins His ministry with the proclamation, “Repent, for the kingdom of heaven has come near.” This message in
community, reminding believers that individual sins can have communal repercussions. In James 5:16, we find a New Testament echo of this sentiment: “Therefore confess your sins to each other and pray for each other so that you may be healed.” This mutual support reflects the heart of Yom Kippur – so how does a Believer in Jesus celebrate this?
He invites individuals to embrace a transformative relationship with God, aligning with the core themes of Yom Kippur. Isaiah (Yeshayahu) 26:19 speaks of the resurrection. The word awake is associated with the resurrection, as it is written, “Your dead will live; their corpses will rise. You who lie in the dust, awake and shout for joy, for your dew is as the dew of the dawn, and the earth will give birth to the departed spirits” (Isaiah 26:19 ). The theme of awakening from sleep is used throughout the Bible. It is found in John 11:11; Romans 13:11; Daniel 12:1-2; and Psalm 78:65. In Isaiah 51:9 it is written, “Awake, awake, put on strength, O arm of the Lord; awake as in the days of old, the generations of long ago…”. The arm of the Lord is used as a term for the Messiah in Isaiah 53:1. The word arm is the Hebrew word zeroah. During Passover, a shankbone, known as the zeroah, is put on the plate. So, “awake” is a term or idiom for Yom Teruah. In Isaiah 51:9 quoted earlier, the awakening is associated with the coming of the Messiah…
So, as we see the communal aspect of Yom Kippur underscores the importance of collective repentance. Even the Mishnah emphasizes that the Day of Atonement is for the entire
Embracing its themes of repentance, reflection, and reconciliation while recognizing the fulfillment of these concepts through Yeshua (Jesus). This observance can begin with a day of fasting and prayer, similar to traditional practices, allowing time for self-examination and confession of sins. Reading and reflecting on the Scriptures, particularly passages from Leviticus 16 and Isaiah 53, can deepen understanding of atonement and grace. Additionally, participating in acts of love towards those suffering and service during this time aligns with the spirit of Yom Kippur, embodying the call to live out one’s faith in love and compassion. (I would encourage anything you can do for those who have suffered under Helene’s tragedy) Overall, celebrating Yom Kippur as a Believer can enhance one’s appreciation for the sacrificial love of our Messiah and the ongoing journey of spiritual renewal. Let’s Return to the Lord this Season as Yom Kippur begins at sundown on Friday October 11th – A Shabbat and Day of Atonement – Remembering WHAT Yeshua has done for YOU!
Other Scriptures to study through: Ezekiel 18:21-23,30-32; Zephaniah 2:1-3; 33:1-7; 2 Peter 3:9
