Understanding the Day of Atonement or Yom Kippur

The Day of Atonement, or Yom Kippur, is the most holy and solemn day of the Jewish calendar. It is the only day when the high priest could enter the Holy of Holies, the most sacred place within the Tabernacle and ancient temples. It was the only day when the high priest reconciled Israel with God and symbolically brought them back into the presence of the Lord. No other day and no other ancient ritual comes closer to the full meaning and purpose of the atonement of Jesus Christ.

The fall season of festivals begins with Rosh Hashana, the beginning of the Jewish New Year. Rosh Hashana marks the start of a ten-day period of repentance and preparation for the Day of Atonement. During these ten days, Israelites would seek to draw closer to God in preparation for these sacred rituals. On the Day of Atonement, all of Israel would be forgiven for their sins of the previous year, thus allowing them to be cleansed and prepared for the Feast of Tabernacles or Sukkot to occur five days later. Feast of Tabernacles was the final and most joyous of the three major Jewish feasts of Passover, Pentecost, and Tabernacles.

The Day of Atonement followed a complex, yet beautiful ritual, symbolizing that all of Israel now had been forgiven and was able to re-enter the presence of the Lord through the high priest (see Leviticus 16).

The ritual began with the high priest, dressed in his normal colorful golden garments, offering the daily morning ritual of sacrifices and burning of incense on the altar of incense. He then would wash his flesh and change into simple white robes. The act of washing and changing clothes would actually occur five separate times throughout the ritual. The wearing of just the white robes could symbolize the Savior who leaving His heavenly throne, “laid aside all the glory … [and] put upon Himself the plain robe of humanity … becoming like one of us.” [1] The color of white is also a powerful symbol of purity, representing the absolute purity of the true Great High Priest, even Jesus Christ.

The high priest selecting lots for the goat for the Lord and for the scapegoat

Next, the high priest would bring two goats into the Tabernacle or temple and cast lots for each of them. One lot was for Azazel, or the scapegoat, and the other was for the Lord (Leviticus 16:7-10). A red ribbon was tied around the horns of the scapegoat to distinguish it from the other goat.

The high priest would then take a bullock, or young bull and place his hands on its head, symbolically transferring his own sins and the sins of his fellow priests to the bull. He would then slit the throat of the bull and catch the blood in a dish to be saved for later services. (Leviticus 16:11)

The high priest entering the Holy of Holies with incense on the Day of Atonement

He then would bring a burning coal from the altar of sacrifice and incense into the Holy of Holies through the veil for the first time. Here dressed in all white, the high priest would burn the incense before the Lord. The room would fill with smoke, the cloud of smoke often being a symbol of the presence of God. (Leviticus 16:12-13).

The high priest then would exit the Holy of Holies, wash again, and take the blood of the bull and re-enter the Holy of Holies for a second time. He would then sprinkle seven times the blood of the bull on the Ark of the Covenant. (Leviticus 16:14). The shedding of the blood of the young bull represented that the high priest was forgiven and reconciled to enter into the presence of the Lord.

The high priest entering the Holy of Holies on the Day of Atonement

The high priest would then kill the goat that was chosen for the Lord, again saving the blood in a dish. He then would enter the Holy of Holies with this blood for the third and final time. As he did before, he would sprinkle the blood of the goat seven times before the ark. (Leviticus 16:15-16). As the goat was the offering for the people, this act of bringing its blood into the Holy of Holies represented that all of Israel was symbolically able to enter the presence of the Lord, through the high priest and because of the shedding of the blood of the sacrifice. Just as the high priest could only enter by blood, so too it is only by the shed blood of Jesus Christ that we can enter God’s presence.

As the high priest exited the Holy of Holies, he would then sprinkle the combined blood of the bull and the goat before the veil of the Tabernacle. He would also use the blood to cover the four horns of the altar of incense. The remaining blood was poured out at the base of the altar of sacrifice in the outer court. (Leviticus 16:18-20).

High priest laying his hands on the scapegoat for the Day of Atonement

The high priest would then return to the scapegoat and place his hands upon its head symbolically transferring the sins of all the people to the goat. He then would utter the sacred name of the Lord, which was never to be said except on this holy day, “Oh, Jehovah! I intreat Thee! Your people, the House of Israel, has been iniquitous, sinned, and erred before you. Oh, then Jehovah! Cover over, I intreat Thee, upon their iniquities, their transgressions, and their sins!” [2] The goat was then taken outside of the Tabernacle and led into the wilderness. (Leviticus 16:20-21). The guiltless goat, dependent upon its owner for its care and protection, would become lost and die in the desert. Perhaps no symbol of the Savior is more powerful than the scapegoat. Innocent of any wrongdoing, just like this goat, the Savior has had laid upon Him the sins of the world. As Isaiah so beautifully stated, “All we like sheep have gone astray; We have turned, every one, to his own way; And the LORD has laid on Him the iniquity of us all.” (Isaiah 53:6).

The scapegoat being led into the wilderness on the Day of Atonement

Modern readers often gloss over the significance of the Day of Atonement as simply an outdated, archaic ritual of death and covering of blood. However, as one better understands each of the aspects, it teaches a powerful message of the atonement of Jesus Christ.

The word atonement, or kaphar in Hebrew, actually means to cover. Thus, as the high priest literally covers with blood the ark, the veil, and the altars of the Tabernacle, he symbolically shows that atonement has been made, and that the way is now open to progress back through the Tabernacle because of the shedding of blood.

From the scriptures we learn that when the Savior went to pray and suffer in Gethsemane, He first left eight disciples at the entrance, then took Peter, James, and John further into the garden, and then by Himself, went further in to pray. Though it is impossible to know the exact reason for this three-level progression the Savior creates within the garden, it has a strong correlation to the three levels of the Tabernacle with the outer courtyard, the holy place, and the holy of holies. It is as if the Savior desired to recreate these three levels, to show that He was officiating as our Great High Priest and interceding on our behalf.

How beautifully the symbolism of the Day of Atonement teaches us that it is only through the shed blood of the Lamb of God, even Jesus Christ, that we can once again enter the presence of the Lord. It is only because He took upon Himself our sins and iniquities, that we can be forgiven and our burdens made light. Because of Him, we can have our sins covered over, blotted out, or atoned for. The book of Hebrews teaches, “But Christ being come an high priest … Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption” (Hebrews 9:12). How wonderful it is that unlike ancient Israel, who only could be forgiven once a year, we can daily come to the Lord, lay our sins and guilt upon Him, and continually be forgiven and cleansed because of His atonement!

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[1] Thus Shalt Thou Serve, The Feasts and Offerings of Ancient Israel, C.W. Slemming, pg. 151.
[2] Paraphrased from: The Temple, Its Ministry and Services by Aldred Edersheim, pg. 253-254 and Carta's Illustrated Encyclopedia of the Holy Temple in Jerusalem by Israel Ariel, pg. 146-147.

Understanding Feast of Trumpets or Rosh Hashanah

 

We live in a time when as the Savior prophesied in Matthew, there are wars, famines, pestilences, and earthquakes. These perilous times can cause us to fear an uncertain future. But as followers of Christ, if we are prepared, we have nothing to fear, for these are signs that the Savior will come again bringing peace to the land. The Lord taught ancient Israel about his first and second coming through the celebration of the Feasts, including the Feast of Trumpets or Rosh Hashanah. Understanding these feasts, and in particular the fall feasts, can help us prepare for the glorious return of Christ our King.

Israel has two major harvest seasons. The early or spring harvest, and the later or fall harvest. Each of the various holy days and feasts coincide with these two harvest seasons.

The Passover Supper by Brian Call

Let’s first look at the feasts that occur during the early harvest. In the spring, the Feast of Passover reminds Israel when the lamb’s blood on the doorposts spared them from the destroying angel. It also commemorates the crossing of the Red Sea as they escaped bondage in Egypt. During the Passover season is when the Savior died and rose from the dead, redeeming all who believe on his name, just as ancient Israel was redeemed from bondage by the blood of the lamb. 

Fifty days later, Israel celebrated what was known as the Feast of Weeks, or Pentecost, reminding them of the receiving of the 10 commandments and the law of Moses on Mount Sinai. It also commemorated the harvest of wheat. It was during this feast, 50 days after the resurrection of Christ, on the Day of Pentecost, that the Holy Spirit descended on the disciples and the first harvest for souls began.

The high priest entering the Holy of Holies on the Day of Atonement

The high holy days in the fall begin with the Feast of Trumpets, followed by the Day of Atonement, and finally the Feast of Tabernacles. These feasts were to remind Israel of the 40 years spent wandering in the wilderness before arriving in the promised land. This later or final harvest has yet to be fully fulfilled and points to the time we now live in, when scattered Israel will be gathered in preparation for the Lord's second coming.

With this in mind, let’s now focus on how the fall or later harvest begins, with the Feast of Trumpets or Rosh Hashanah. This feast begins on the first day of the seventh month. The number seven can symbolize fullness or completion, and can point to the completion of the end of the yearly harvest cycle. This month is the sabbatical month of the year. Just as God rested on the seventh day after the creation, and the seventh day of the week is to be a day of rest, so too is this month meant to be a holy month. 

The month officially began when two or more witnesses observed the new moon and testified to the Jewish leadership of what they saw. Once the leadership verified their testimony, the announcement was heralded around Jerusalem, then to Israel, and beyond. Messengers were sent to all the land. Large torches were lit from mountaintop to mountaintop to proclaim the start of this most holy season.

In addition to light, sound was also used to spread the word. Trumpets were used to declare to the people in villages and cities that the high holy days or “days of awe” had begun. Throughout the scriptures we learn that the sounding of trumpets symbolized several events. Trumpets were used to announce the beginning of the sabbath, and all feasts. Trumpets were used as a battle cry. The sound of a shofar horn was used to symbolize the gathering of Israel. Trumpets were used to call forth a solemn assembly, the anointing of a king, and were even used as sounds of praise. 

This particular sounding of the trumpets was to warn Israel that the time to enter the Lord’s presence was at hand. For ten days, Israel was to remember the Lord, repent, and prepare for the most high and holy day, the Day of Atonement also known as Yom Kippur. On this day, and only on this day, the high priest entered the most sacred room of the Tabernacle or Temple called the Holy of Holies. He did this on behalf of all Israel, symbolically taking them into the presence of the Lord. There he would sprinkle the blood of the sacrifice seven times on the mercy seat. This symbolized that because of the shedding of blood, Israel was now forgiven and prepared for the holiest of the feasts, the Feast of Tabernacles. Starting on the fifteenth day, Israel then would dwell in booths, or tabernacles, for seven days. Families would wave palm branches, and feast together celebrating this most joyous of seasons, the end of the final harvest.

The sounding of the shofar during the Feast of Trumpets also could remind the people of when Israel was gathered at Mount Sinai. The Lord wanted all of Israel to enter into his presence, and told Moses that “...when the trumpet soundeth long, they shall come up to the mount.” (Exodus 19:13) It was the sound of the trumpet that was to signal that they could come to the mountain of the Lord into his presence.

Interestingly, for members of the Church of Jesus Christ of Latter-day Saints, this day is also very significant. On September 22, 1827, on the very day of the Feast of Trumpets, the angel, and ancient prophet Moroni delivered the golden plates to the young Joseph Smith. These records are known today as the Book of Mormon and are a second witness of Christ’s words to the people in the ancient Americas. Moroni today is often depicted on Latter-day Saint temples with a trumpet in hand symbolically signalling the final gathering of Israel, and perhaps reminiscent of this connection to the Feast of Trumpets.

In a world filled with a cacophony of noise, have we heard the trumpets sounded by messengers warning us that the Lord will soon come to dwell among us? Signs are all around us that the second coming of Jesus Christ is near. Are we preparing spiritually for this glorious day? We are living in our own days of penitence. Are we striving to repent of our sins and live his gospel by studying the scriptures, drawing close to God in prayer, and loving and serving those around us? Just as the light shone on the mountain tops announcing the beginning of the fall festival season, so too can we shine our light on a hill for others to see and hear the good news of the gospel. 

Let us heed the trumpet’s warning that now is the time to spiritually prepare for Jesus Christ’s second coming. The trumpet’s battle cry is calling us to gather Israel in a solemn assembly. The trumpets are announcing that soon we will attend the marriage supper of the Lamb (see Revelation 19:9). Let us join in the trumpet’s song of praise to the anointed King, our great high priest, who by the shedding of his own blood has enabled us to be clean that we may enter into the presence of our Father in heaven.

Jesus and the Woman of Samaria

A Samaritan woman living in adultery approaches Jacob’s well to draw her daily supply of water. She comes at noon in the heat of the day, unlike other women who typically come in the cool morning and evening hours. As she approaches, she sees a man sitting at the well. He’s a Jew, those who despise Samaritans. She will soon learn this is no ordinary Jew. He is the Messiah, and what he has to offer will change her life forever.

Gathering water was primarily a woman’s responsibility. Most women chose to come to the well at the same time to socialize and share the latest news. Weighing at least 40 pounds, a family’s daily supply of water required great strength to carry. Such an arduous task would be avoided at noon when the sun is high. As someone who had previously had five husbands and was now living with a man unmarried, she chooses this unpopular time most likely because she has been ostracized by others and the subject of their gossip. At the hottest time of the day, she can gather her daily supply of water alone and unnoticed.

As this woman is making her way to the well, Jesus and his disciples have left the well-travelled path to take a shortcut through Samaria. Jews typically would use a longer route between Galilee and Jerusalem. They did this to avoid Samaritans whom they considered to be unclean and of mixed blood. According to the Pharisees, touching a Samaritan, someone living with another unmarried to them, or even just a woman, could render a Jew unclean. The woman who finds Jesus alone at the well is all three.

As the woman quietly prepares to fill her waterpot with her daily supply of water, Jesus makes a simple request. “Give me to drink” (John 4:7). This must have surprised her for she responds, “How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? For the Jews have no dealings with Samaritans.” (John 4:9)

Jesus and the Woman at the Well by Anton Robert Leinweber

If Jesus were to touch even the cup the adulteress Samaritan woman used to get him a drink, he would then be considered by some to be ritually unclean. This would require a need to become ritually clean once more.

In Biblical times, water was not just considered essential for one’s physical sustenance but for spiritual survival as well. In order to become ritually clean, one would wash in what is known as a mikvah filled with living water. Living water came from a natural source of moving water such as a spring, rainwater, or a stream. If even just a small amount of living water was added to water that was stagnant or not moving, all of it would then be considered living water and thus able to be used for purification.

Mikvah from the time of Christ next to the Temple Mount

When Jesus mentions living water to the Samaritan woman, she seems to understand the spiritual significance of Christ’s words. Samaritans still had many of the truths of the law of Moses and practiced them during the time of Christ. As a woman living in sin, she would want to experience the purification that living water could provide. However, she is confused by his offering. The well is deep and Christ does not have a way to access this living water. He then offers a profound promise: “Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst;” (John 4:13-14)

After being taught from the Savior, she is then offered a rare gift, one that few have received up to this point, including Christ’s own disciples. She receives a clear witness that Jesus is in fact the Messiah she seeks. He simply states, “I Am the Messiah!” (John 4:26 NLT). As we read the story in John, we see that the Samaritan woman has progressed towards a deeper understanding of the man she initially met at Jacob’s well. First, she calls him a Jew (v. 9), then Sir (v. 11), then prophet (v. 19) and finally Christ (v. 29).

Samaritan Woman at the Well by Ferdinand Georg Waldmüller

 The purification received from grace now begins to work within her. She realizes she has met her Savior. She leaves behind the waterpot she had brought to collect her daily water and runs to testify to the very ones she had hoped to avoid by coming to the well at noon. She proclaims to them, “Come, see… is not this the Christ?” (John 4:29) Because many people believed her testimony, Jesus was welcomed into her village. There he stayed for two days as people came to see the man she has witnessed is the Christ.

While this story stands alone as a witness to the divinity of the Savior, it has an even more powerful message when one considers that John has placed it next to the story of Nicodemus (see John 3). John frequently used this technique to allow readers to gain poignant insights with a side-by-side comparison of opposite characters.

Nicodemus was a Jew and a ruler in the Sanhedrin, she was a Samaritan and an adulterer. Nicodemus would have studied the law, as a woman she would not have been formally taught the law. Nicodemus comes to Christ when it is fully dark, the woman comes to the well in full light. He does not ask to be spiritually born, she asks for the living water. Nicodemus does not appear to tell others immediately what he has learned, this woman runs to tell others what she now knows.

Even today Nicodemus would seem like the one Christ would select as a witness. His wealth, education, and powerful influence should make him the obvious choice. Yet Jesus chooses the one who is none of these. He chooses the adulteress Samaritan woman. God knows best who will be his most effective servants. We should not doubt God’s ability to give us through grace the power we need, even when we feel weak.

As we contemplate the events that occurred with Jesus and the woman at the well, both men and women alike can see themselves in this powerful story. In the modern world, we do not socialize at wells, but we do find places to gather to connect with others. At times we may not feel worthy or accepted by others, and thus withdraw or exclude ourselves from the group. Fortunately, Christ is willing to leave the well-worn path and come to where we are.

Just as the woman was surprised that Christ would ask her for something to drink, we too may feel that what we have to offer is not acceptable. Christ is willing to receive whatever we freely give no matter how meager it might be.

Each of us comes to our own Jacob’s well. We seek to quench our thirst only to have to return later. We try to be fulfilled by what the world has to offer, and yet it always leaves us wanting for more. When we come to Christ, he offers us the refreshing, purifying living water. It washes over us leaving us clean and whole. It nourishes and strengthens us so that we can leave behind our earthly cares and rush to testify of Jesus the Christ.

Script written by Heather Ruth Pack