Questions & Commentary on Yom Kippur

1. What is the spiritual purpose of Yom Kippur? What is the primary means by which this is accomplished? How does this offering foreshadow Messiah's self-sacrifice?

Rabbi Jason Sobel

Commenting upon the biblical purpose and power of Yom Kippur, the Mishna states: 

Happy are you, O Israel; before whom are you cleansed, and who is it that cleanses you? Your Father in Heaven, for it is written; "You shall be clean before the Lord" (Leviticus 16:30).

            m. Yoma

The primary way of achieving this atonement and purification for our sins was through the special sacrifices offered by the Kohen Haggadol (High Priest). Of the various sacrifices offered, the most central was the two he-goats. The two goats were to be equal in height, weight, and cost. Lots were cast to determine which he-goat would be sacrificed as a sin offering upon the altar to the Lord and which one would be designated as the scapegoat "for Azazel." The Kohen Haggadol then fastened a scarlet woolen thread to the head of the goat "for Azazel"; a second scarlet cord was tied to the entrance of the holy section of the Temple. Next the High Priest would lay his hands upon the scapegoat again, reciting the following confession of sin and prayer for forgiveness:

O Lord, I have acted iniquitously, trespassed, sinned before you. I, my household, and Aaron's descendents your holy ones. O Lord, forgive the iniquities, transgressions, and sins that I, my household, and Aaron's descendents your holy people committed before you, as is written in the law of Moses, your servant, "for on this day he will forgive you, to cleanse you from all your sins before the Lord; you shall be clean."

After all those present responded to this prayer, an individual was chosen, preferably a kohen (priest), to take the goat to the precipice in the wilderness; where the scapegoat would be thrown over a steep and jagged cliff, so that its body would be completely torn apart before it reached the bottom. The person escorting the scapegoat would pause for a moment when they came to the precipice in order to divide the scarlet thread into two parts, one of which he tied to the rock and the other to the goat's horns, and then pushed the goat down (m. Yoma 6:1-8). People were stationed at intervals along the way, and as soon as the goat was thrown over the cliff, they signaled to each other, until the news reached the high priest, at which he proceeded with the rest of the Yom Kippur service.

The he-goat singled out "For the Lord" was offered as a sin-offering to make atonement for the national transgressions of Israel. According to halakha, Jewish law, the scapegoat brought atonement for all of Israel's sins both large and small, except for the contamination of the Sanctuary and its holies, which were atoned for by the other he-goat (b. Shavuot 2b). In general, the scapegoat ritual reminds us of the serious consequences of our sins and our need immediate need for teshuva.

Elaborating further on the spiritual purpose of the scapegoat, Rabbi Moshe Alshich, a prominent 16th century biblical commentator, teaches that the scapegoat does not completely wipe out Israel's sin but only prevents the negative consequences of sin from being manifested against the people. What is true of the scapegoat is true of all the sacrifices offered on the Day of Atonement, they only provided a covering for Israel's sins but did not remove them all together. 

Ultimately, Israel's Messiah was the one to remove her sin once and for all.  The Brit Chadasha makes clear that the scapegoat offering as well as all the other sacrifices foreshadow and point to the better sacrifice that Messiah Yeshua provided. Like the scapegoat, Messiah Yeshua has borne all our sin as the Scripture states:

He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.

1 Peter 2:24 (cf. Isaiah 53)

Not only did Messiah act as a sin-bearer but also he completely removes our sins and purifies us from them.  The red cord tied to the horns of the scapegoat and placed at the entrance of the Holy Place supernaturally turned from red to white to symbolize that, though Israel's sins be as crimson, God has washed them as white as snow (Isaiah 1:18). When this occurred, it bore testimony to the fact that Israel had been forgiven by her Heavenly Father. Like the High Priest on Yom Kippur, Yeshua has the power to turn the crimson cords of our sin from red to white, not just on Yom Kippur, but when we turn to him and call upon his name for forgiveness. The change that Yeshua causes in our life enables us to stand before God with confidence knowing that we are loved by God.

It is also important to note, that according to the Talmud, forty years before the destruction of the Temple the scarlet cord stopped turning from red to white, proof that the Yom Kippur sacrifices were no longer efficacious (b. Yoma 39b). Yeshua had offered himself as the ultimate sacrifice for sin. Thus Yeshua's sacrifice is much greater then the he-goats offered by the High Priest on Yom Kippur for he removes the debt our sin, brings forgiveness, and purifies us for all time through his one time self-sacrifice as the author of Hebrews states (Hebrews 10:1-12).

2. What is the connection between Yom Kippur and the death of Aaron's two sons, and what is the purpose of all the details?

Joshua Brumbach

Traditionally, Leviticus 16, which deals with the proper protocol for the High Priest during the special Yom Kippur service, is read in the synagogue on the morning of Yom Kippur. The Torah first introduces the Yom Kippur service with God instructing Moses after the death of Aaron's two sons, Nadav and Avihu. According to the Sages, part of the transgression committed by Aaron's two sons is that not only did they offer improper offerings, but they also entered into the Holy of Holies, which only the Kohen Haggadol (the High Priest) is allowed to do. R. Eleazar ben Azariah (first century C.E.) comments that either sin would have been enough to warrant their death. As a result, the entire rest of the chapter deals with the proper protocol of Yom Kippur and the order for the High Priest to enter into the Holy of Holies.

It is taught that Moses' long process for seeking forgiveness on behalf of the Jewish people for the sin of the golden calf ended on the tenth day of Tishre (Yom Kippur) when he returned with the second set of tablets. That day became associated with forgiveness. The Torah, in several references, goes into great depth as to the specifics of Yom Kippur and the proper way of observing the most holy day. The obvious question is why the Torah goes into so much detail regarding the observance of Yom Kippur? The Jewish holidays are known as mo'edim. The word mo'ed, in Hebrew, is best translated as a divine set/appointed time. It is a time when God chooses to meet with us. Yom Kippur is our opportunity for a supernatural encounter and to truly engage God in the deepest way. It is the day that God's forgiveness and mercy is the most abundant. God wants to be in relationship with us, and Yom Kippur is our opportunity to perfect ourselves and prepare ourselves to be used by God in the coming year.

According to Tosefta Rosh Hashana 1:13, "All things are judged on Rosh Hashana, and their fate is sealed on Yom Kippur."  Beginning on Rosh Hashana, when the Book of Life is opened, and judgment begins, the shofar is sounded to call our souls to repentance. The Rambam (Maimonides) states that the shofar beckons our souls to: "Awake, you sleepers, from your sleep! Arise, you slumberers, from your slumber! Repent with contrition! Remember your Creator! (Hilkot Teshuva 3:4)." The shofar calls us to teshuva (repentance) and for God to act mercifully toward us and pardon us of our shortcomings.

God gives us the opportunity of the High Holiday period to prepare ourselves and make things right with both our Creator, and with those around us. The Torah is concerned about all the details because God cares about protocol. Each detail of Yom Kippur teaches us that it is not about ourselves, that the world does not revolve around us. Yom Kippur is also a reminder of God's mercy and ability to bring atonement for our shortcomings. There is truly forgiveness associated with this day.  According to Hebrews 9:6-28, Yeshua is our Great High Priest, and it is through him that kappara, that atonement for sin has already been made. By seeking to truly make things right this Yom Kippur, and to carefully observe God's instructions regarding this most holy day, let us merit the sealing of our names in the Book of Life, and the ultimate assurance of our atonement through Yeshua.