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MESSIANIC DAY OF ATONEMENT

"YOM KIPPUR" HAGGADAH

A USER-FRIENDLY FAMILY GUIDE

WE INFORM – YOU CHOOSE

PROFESSOR WA LIEBENBERG

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MESSIANIC DAY OF ATONEMENT "YOM KIPPUR" HAGGADAH

By

Professor WA Liebenberg

Proofread by: Lynette Schaefer

All rights reserved. No portion of this book may be reproduced or copied.

Distributed by: Hebraic Roots Teaching Institute

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Preface

YHWH “God” has called us to do two things. First, we are to never give up studying and seeking the correct interpretation of any given Bible passage. Second, such opportunities are golden moments for us to learn to show grace and love to others whose understanding of a given passage may differ from ours.

Throughout the HRTI’s teachings, we use a slightly different vocabulary to that which some might be accustomed. We have chosen to use what many refer to as a Messianic vocabulary. The reasons being: Firstly, using Hebraic-sounding words is another way to help you associate with the Hebraic Roots of your faith. Secondly, these words are not merely an outward show for us, they are truly an expression of who we are as Messianic Jews and Gentiles who have "taken hold" of our inheritance with Israel.

Instead of saying "Jesus," we call our Saviour "Y’shua," the way His parents would have addressed Him in Hebrew. In addition, rather than referring to Y’shua as "Christ," we use the word "Messiah," which is an Anglicized version of the Hebrew word, Moshiach.

"YaHoVaH" is the name of God in Hebrew, where it is written as four consonants (YHWH or YHVH, as the W and V is derived from the same Hebrew letter ‘Vaw’). These four letters are called the Tetragrammaton (Greek for "[a word] having four letters). Jews ceased to use the name in the Greco-Roman period, replacing it with the common noun Elohim, “God,” to demonstrate the universal sovereignty of Israel’s God over all others; at the same time, the divine name was increasingly regarded as too sacred to be uttered, and was replaced in spoken ritual by the word Adonai (“My Lord”). From about the 6

th to the 10

th century the Masoretes,

Jewish scholars who were the first to add vowels to the text of the Hebrew Bible, used the vowel signs of the Hebrew words Adonai or Elohim as the vowels for YHWH, and later on the artificial name Jehovah was produced. Christian scholars and translators after the Renaissance and Reformation periods replaced the sacred name YHWH with GOD and LORD (all in capital letters in the Bible); which was a strategic move of Satan as to not using the Name. The Sacred Name occurs 6,828 times in the Hebrew text of the Bible, proving YHWH wants us to use it.

In the 19th and 20

th centuries, biblical scholars again began to use the form

Yahweh; and it is now the conventional usage in biblical scholarship, but leading Hebrew Scholars suggest YHWH should be pronounced as YaH-oo-VaH (Y’shua is derived from YaH-shuvah which means YaH saves. Yah (äé) is

an abbreviation of God’s name YHWH as seen in Psalm 68:4. The Name is also found in the word hallellu-YaH, which means “you praise the LORD”).

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Messianic Yom Kippur Haggadah Introduction

Long after Y’shua’s death, the Day of Atonement continued as an important Holy Day for the "New Testament" Church of YHWH. The Day of Atonement (or Yom Kippur in the Hebrew language) was kept as a day of fasting in which Jews and the early Believers all over the world abstained totally from food and water for a full 24 hours. It is a day when Believers humble themselves before YHWH.

Why did the early Believers all over the world observe the Day of Atonement? And why are many Believers returning to the early church’s practice to honour this festival? The answer is simple. They are following the Scriptural instructions of YHWH, which are timeless.

In the first century after the death, burial, and resurrection of the Messiah Y’shua, the Bible records the beginning of the Believers Congregation (Church) on another Holy Day, known in Hebrew as Shavuot (the Day of Pentecost). The Apostle Peter spoke to the assembled Jews on that day; and as a result of his preaching, 3,000 people were baptized in the name of Y’shua and the "New Testament Church" began under the leadership of the Apostles. Should Believers in this day and age keep the Day of Atonement? Yes, they should! Y’shua and the Apostles continued to observe the holy days instituted by YHWH. On the night before His crucifixion, Y’shua observed the Passover

1 with His Apostles. He instituted the New Testament

Covenant Meal symbols which Believers understand to be symbolic of Y’shua, the true Passover Lamb. Y’shua also observed the fall (autumn) holy day season, which included the Feast of Tabernacles (John chapter 7). The Day of Atonement is referred to in Acts 27:9 as the Fast, because the Day was observed by fasting to humble oneself before YHWH.

The key question Christians need to ask themselves is simply: "Am I following the example of Y’shua the Messiah and the Apostles, or the non-biblical, man-made doctrines instituted by the Roman Catholic Church?"

Y’shua and His Disciples show us the pure way. The very foundation of true Christianity is defined in Eph 2:19-20: "Now, therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of YHWH, having been built on the foundation of the apostles and prophets, Y’shua the Messiah Himself being the chief corner stone."

1 Also known as the Galilean Pesach or Rabbinical Pesach.

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That means that the true Believers will continue to follow the example of Y’shua and the Apostles, even in this century.

On the Day of Atonement, Believers humble themselves before YHWH remembering the awesome sacrifice of the Lamb of YHWH—the Messiah Y’shua—whose blood atoned for our sins. The Hebrew root word for Atonement is "kapar" and it literally means "to cover over." Our death penalty has been paid for us and our sins have been buried or "covered over"; therefore, you need to know what this Day is all about and how you should keep it. For Background Reading only—not part of the Haggadah

The Torah2 calls the day Yom HaKippurim, and Lev 23:27 decrees a strict

prohibition of work and affliction of the soul upon the tenth day of the seventh Hebrew month—later known as Tishrei. The rites for Yom Kippur are set forth in Lev 16:1-34.

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Lev 16:29 mandates establishment of this Holy Day on the 10th day of the

7th month as the Day of Atonement for sins. It calls it the Sabbath of Sabbaths and a day upon which one must afflict one's soul.

Lev 23:27 decrees that Yom Kippur is a strict day of rest. There are five additional prohibitions traditionally observed by the Rabbinical Jews, as detailed in the Jewish Oral Law/Tradition:

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• No eating and drinking

• No wearing of leather shoes

• No bathing or washing

• No anointing oneself with perfumes or lotions

• No marital relations

A parallel has been drawn between these activities and the human condition according to the Biblical account of the expulsion from the Garden of Eden. Refraining from these symbolically represents a return to a pristine state, which is the theme of the day.

Total abstention from food and drink usually begins 20 minutes before sundown, and ends after nightfall the following day. Although the fast is required of all healthy adults, it is waived in the case of certain medical conditions.

2 The Instructions/Teachings of YHWH, also wrongly called the Law. There are 613 Instructions which YHWH gave to Moshe (Moses). Moshe wrote these Instructions in the first five Books in the Bible. Moshe wrote these Books. 3 Other verses related to Yom Kippur are Exod 30:10; Lev 23:27-32, Lev 25:9; Num 29:7-11. 4 Mishnah tractate Yoma 8:1.

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Virtually all Jewish holidays involve a ritual feast; but since Yom Kippur involves fasting, Jewish law requires one to eat a large and festive meal on the afternoon before Yom Kippur.

Wearing white clothing—for men a Kittel5—is traditional to symbolize one’s

purity on this day. Many Orthodox men immerse themselves in a mikvah6

on the day before Yom Kippur.

Erev Yom Kippur, literally the "eve [of] day [of] atonement" is the day preceding Yom Kippur, corresponding to the ninth day of the Hebrew month of Tishrei. This day is commemorated with two festive meals, the giving of charity, and asking others for forgiveness.

Yom means "day" in Hebrew and as said Kippur comes from a root that means "to cover or hide"; a secondary meaning is "to obliterate

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hence "to expiate”.8 Some say there is a link to kapporet, the "Mercy Seat"

or Covering of the Ark of the Covenant. Jewish Scholars hold that the word indicates the task and not just the shape of the Ark Cover; since the blood of the Yom Kippur sacrifice was sprinkled in its direction,

9 it was the

symbol of propitiation.10

1) The Temple Service in Biblical times:

This Temple service is based on the traditional Jewish religious account described in Mishnah

11 tractate Yoma, appearing in contemporary

traditional Jewish prayerbooks for Yom Kippur, and studied as part of a traditional Jewish Yom Kippur worship service.

5 A kittel, also spelled kitl (robe, coat) is a white robe which serves as a burial shroud for male Jews. 6 To submerge yourself in a "purification bath." 7 Wipe out, destroy, demolish, eliminate,eradicate, and annihilate. 8 Compensate, make up, make amends, redress, apologize, say you are sorry, and do penance. 9 Leviticus chapter 16. 10 To appease or conciliate somebody or something.

11 The Mishnah or Mishna (Hebrew "repetition", from the verb shanah הנש, or "to study and review", also "secondary") is the first major written redaction of the Jewish oral traditions called the "Oral Torah" and the first major work of Rabbinic Judaism. It was redacted c. 220 CE (AD) by Judah haNasi when, according to the Talmud, the persecution of the Jews and the passage of time raised the possibility that the details of the oral traditions dating from Pharisaic times (536 BCE (BC) – 70 CE (AD)) would be forgotten. It is thus named for being both the one written authority (codex) secondary (only) to the TaNaCh (Hebrew Bible/Old Covenant) as a basis for the passing of judgment, a source and a tool for creating laws, and the first of many books to complement the Bible in a certain aspect. The Mishnah is also called Shas (an acronym for Shisha Sedarim—the "six orders"), in reference to its six main divisions. Rabbinic commentaries on the Mishnah over the next three centuries were redacted as the Gemara, which, coupled with the Mishnah, comprise the Talmud.

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While the Temple in Jerusalem was standing (from Biblical times through 70 C.E.), the Torah mandated that the Cohen Gadol (High Priest) perform a complex set of special services and sacrifices for Yom Kippur to attain Divine atonement. The word "kippur" means "atone" in Hebrew. These services were considered to be the most important parts of Yom Kippur, because through them the Cohen Gadol made atonement for all Jews and (in?) the world.

During the service, the Cohen Gadol entered the Holy of Holies in the center of the Temple—the only time of the year that anyone went inside. Doing so required special purification and preparation, including five immersions in a mikvah (ritual bath) and four changes of clothing.

Seven days prior to Yom Kippur, the Cohen Gadol was sequestered in the Palhedrin chamber

12 in the Temple, where he reviewed (studied) the

service with the sages familiar with the Temple and was sprinkled with spring water containing ashes of the Red Heifer as purification. The Talmud (Tractate Yoma) also reports that he practiced the incense offering ritual in the Avitnas chamber.

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On the day of Yom Kippur, the Cohen Gadol had to follow a precise order of services, sacrifices, and purifications:

Morning (Tamid) Offering: The Cohen Gadol first performed the regular daily (Tamid) offering—usually performed by ordinary priests—in special golden garments, after immersing in a mikvah and washing his hands and feet.

Garment Change 1: The Cohen Gadol immersed in a special mikvah in the Temple courtyard and changed into special linen garments and washed his hands and feet twice—once after removing the golden garments and once before putting on the linen garments.

12 Mishna: "Seven days before the Day of Atonement the high-priest is to be removed from his house to the Palhedrin Chamber (παρεδρων), and another high-priest is appointed to substitute him in case he becomes unfit for the service by becoming unclean. R. Jedudah says another wife is to be appointed for him also, in case his own wife dies, whereas it is said [Lev. xvii. 11], "and shall make atonement for himself and for his house"; "his house"—that is, his wife. But it was objected that in this manner there will be no end to the matter. (The other wife may die too.)" Gemara: "We have learned in a Mishna (Tract Parah, III., 1): "Seven days before the red cow was to be burned, the priest who had to perform this ceremony was removed from his house to the northeastern chamber of the Temple," etc. "Whence do we deduce this?" said R. Miniumi bar Helviah in the name of Mahassia b. Iddi, quoting R. Johanan: "It is written [Lev. viii. 34]: 'As they have done this day, so hath the Lord commanded to do farther, to make an atonement for you.' 'To do farther' signifies the red cow; 'to make an atonement for you', signifies the Day of Atonement." 13 According to Talmudic legend, members of the House of Avitnas, who lived on the Temple Mount, were the sole guardians of the formula of the aroma.

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Bull as Personal Sin-Offering: The Cohen Gadol leaned onto the bull, symbolizing the sin gets transferred over to the bull, and made a confession over the bull on behalf of himself and his household,

pronouncing the Tetragrammaton äåäé. The people prostrated

themselves flat on the ground when they heard it. He then slaughtered the bull as a chatat (sin-offering) and received its blood in a bowl.

Lottery of the goats: At the Eastern (Nikanor) gate, the Cohen Gadol drew lots from a lottery box over two goats. One was selected "for YHWH," and one "for Azazel," meaning "escape." The Cohen Gadol tied a red band around the horns of the goat "for Azazel."

Incense Preparation: The Cohen Gadol ascended the mizbeach (altar) and took a shovel full of embers with a special shovel. He brought incense. He filled his hands and placed it in a vessel. The Talmud considered this the most physically difficult part of the service, as the Cohen Gadol had to keep the shovelful of glowing coals balanced and prevent its contents from dropping, using his armpit or teeth, while filling his hands with the incense.

Incense Offering Holding the shovel and the vessel, he entered the Kadosh Hakadashim, the Temple’s Holy of Holies. In the days of the First Temple, he placed the shovel between the poles of the Ark of the Covenant. In the days of the Second Temple, he put the shovel where the Ark would have been. He waited until the chamber filled with smoke and left.

Sprinkling of Bull's Blood in the Holy of Holies The Cohen Gadol took the bowl with the bull’s blood and entered the Most Holy Place again. He sprinkled the bull’s blood with his finger eight times, before the Ark in the days of the First Temple and where it would have been in the days of the Second Temple. The Cohen Gadol then left the Holy of Holies, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).

Goat for YHWH as Sin-Offering for Cohanim: The Cohen Gadol went to the eastern end of the Israelite courtyard near the Nikanor Gate, laid his hands on the goat "for YHWH," and pronounced confession on behalf of the Cohanim (priests). The people prostrated themselves

when he pronounced the Tetragrammaton äåäé. He then slaughtered

the goat, and received its blood in another bowl.

Sprinkling of Goat’s Blood in the Holy of Holies: The Cohen Gadol took the bowl with the goat’s blood and entered the Kadosh Hakadashim, the Temple’s Holy of Holies again. He sprinkled the goat’s blood with his finger eight times the same way he had sprinkled the

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bull’s blood. The blood was sprinkled before the Ark in the days of the First Temple and where it would have been in the days of the Second Temple. The Cohen Gadol then left the Kadosh Hakadashim, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).

Sprinkling of blood in the Holy: Standing in the Hekhal (Holy), on the other side of the Parochet from the Holy of Holies, the Cohen Gadol took the bull's blood from the stand and sprinkled it with his finger eight times in the direction of the Parochet. He then took the bowl with the goat's blood and sprinkled it eight times in the same manner, putting it back on the stand.

Smearing of blood on the Golden (Incense) Altar: The Cohen Gadol removed the goat’s blood from the stand and mixed it with the bull's blood. Starting at the northeast corner, he then smeared the mixture of blood on each of the four corners of the Golden (Incense) Altar in the Holies. He then sprinkled the blood eight times on the Altar.

Goat for Azazel: The Cohen Gadol left the Holies and walked to the east side of the Azarah (Israelite courtyard). Near the Nikanor Gate, he leaned his hands on the goat "for Azazel" and confessed the sins of the entire people of Israel. The people prostrated themselves when he

pronounced the Tetragrammaton äåäé. While he made a general

confession, individuals in the crowd at the Temple would confess privately. The Cohen Gadol then sent the goat off "to the wilderness." In practice, to prevent its return to human habitation, the goat was led to a cliff outside Jerusalem and pushed off its edge.

Preparation of sacrificial animals: While the goat "for Azazel" was being led to the cliff, the Cohen Gadol removed the insides of the bull, and intertwined the bodies of the bull and goat. Other people took the bodies to the Beit HaDeshen (place of the ashes). They were burned there after it was confirmed that the goat "for Azazel" had reached the wilderness.

Reading the Torah: After it was confirmed that the goat "for Azazel" had been pushed off the cliff, the Cohen Gadol passed through the Nikanor Gate into the Ezrat Nashim (Women’s Courtyard) and read sections of the Torah describing Yom Kippur and its sacrifices.

Garment change 2: The Cohen Gadol removed his linen garments, immersed in the mikvah in the Temple courtyard, and changed into a second set of special golden garments. He washed his hands and feet both before removing the linen garments and after putting on the golden ones.

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Offering of Rams: The Cohen Gadol offered two rams as an olah offering ("offering of rising", many times mistranslated as Burnt Offering). He slaughtered them on the north side of the Mizbeach (Outer Altar) and received their blood in a bowl, carrying the bowl to the Outer Altar. He then dashed the blood on the northeast and southwest corners of the Outer Altar. He dismembered the rams and burned the parts entirely on the Outer Altar. He then offered the accompanying Mincha (Grain) offerings and Nesachim (Wine-libations).

Musaf Offering: The Cohen Gadol then offered the Musaf offering.14

Burning of Innards: The Cohen Gadol placed the insides of the bull and goat on the Outer Altar and burned them completely.

Garment change 3: The Cohen Gadol removed his golden garments, immersed in the mikvah, and changed to a new set of linen garments— again washing his hands and feet twice.

Removal of Incense from the Holy of Holies: The Cohen Gadol returned to the Holy of Holies and removed the bowl of incense and the shovel.

Garment Change 4: The Cohen Gadol removed his linen garments, immersed in the mikvah and changed into a third set of golden garments—again washing his hands and feet twice.

Evening (Tamid) Offering: The Cohen Gadol completed the afternoon portion of the regular (tamid) daily offering in the special golden garments. He washed his hands and feet a tenth time.

In conclusion, the Cohen Gadol wore five sets of garments (three golden and two white linen), immersed in the mikvah five times and washed his hands and feet ten times. Sacrifices included two (daily) lambs, one bull, two goats, and two rams, with accompanying mincha (meal) offerings, wine libations, and three incense offerings (the regular two daily and an additional one for Yom Kippur). The Cohen Gadol entered the Holy of

Holies three times. The Tetragrammaton äåäé was pronounced three

times—once for each confession.

14 Prayer service added after the Morning Service on Sabbaths, the New Moon, Pilgrim Festivals, and the High Holidays (Rosh Hashanah and the Day of Atonement). On each of these days, the Bible enjoins the bringing of an additional (musaf) sacrifice or sacrifices, to supplement the tamid morning sacrifice brought daily throughout the year. The specific Sacrifices and Offerings are detailed in Num 28:9-29:39. Just as the Shah:arit (Morning) Service is recited in place of the shah:arit sacrifice, so the Musaf ("Additional") Service is recited in place of the musaf sacrifices brought on the above-mentioned days. According to the Talmud (Suk. 53a); however, a Musaf prayer was already known in the Second Temple era.

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This traditional prominence of knowing the Cohen Gadol’s Temple Service (Avodah) during Yom Kippur is rooted in the Babylonian Talmud’s description of how to attain atonement following the destruction of the Temple. According to Talmud tractate Yoma, in the absence of a Temple, Jews are obligated to study the High Priest’s ritual on Yom Kippur. Orthodox Jews say the study helps achieve atonement for those who are unable to benefit from its actual performance. In Orthodox Judaism, accordingly, studying the Temple ritual on Yom Kippur represents a positive rabbinically-ordained obligation which Jews seeking atonement are required to fulfill.

2) The custom of "giving" during Yom Kippur:

The Hebrew for "charity" is not tzedakah but chesed. And again these two words have opposite meanings.

Chesed, or charity, implies that the recipient has no right to the gift and that the donour is under no obligation to give it. He gives it gratuitously, from the goodness of his heart. His act is a virtue rather than a duty.

On the other hand, tzedakah means righteousness or justice. The implication is that the donour gives because it is his duty. For, firstly, everything in the world belongs ultimately to YHWH. A man's possessions are not his by right. Rather, they are entrusted to him by YHWH; and one of the conditions of that trust is that he should give to those who are in need.

Secondly, a man has a duty to act towards others as he asks YHWH to act towards him. And as we ask YHWH for His blessings—though He owes us nothing and is under no obligation—so we are bound in justice to give to those who ask us, even though we are in no way in their debt. In this way we are rewarded: Measure for measure. Because we give freely, YHWH gives freely to us.

This applies in particular to the tzedakah which is given to support the institutions of Torah learning. For everyone who is educated in these institutions, there is a future foundation of a house in Israel and a future guide to the coming generation. This will be the product of his tzedakah, and his act is the measure of his reward.

One must be very careful about how one gives out tzedakah money. It is not sufficient to just give to anyone or any organization; rather, one must check the credentials and finances to be sure that your tzedakah money will be used wisely, efficiently and effectively for sound Torah studies of which Y’shua is the core—the Living Torah.

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It is taught that tzedakah money was never yours to begin with; rather, it always belongs to the recipient, and hence you have an obligation to give it and to give it away to places that use it efficiently and effectively. To give tzedakah before a biblical holiday is important, but to give tzedakah before Yom Kippur is imperative. Isn’t it the reason why Jews in general are so blessed financially?

To conclude: in the olden days, people paid their synagogue over and above their dues on the day before Yom Kippur. So pick your favourite cause and give to them freely. You will know where you get your sound teaching... Reasons why Yom Kippur is Celebrated by Messianic Believers

This passage of Yom Kippur is in the Christian Bible—Old and New Covenant—yet most Christians don’t observe this holy day. Here are 10 reasons why Believers should take the time out of our lives to honour YHWH on Yom Kippur.

1). Yom Kippur belongs to YHWH—not man:

Lev 23:2 reads, "Speak to the sons of Israel and say to them, ‘The LORD’S appointed times which you shall proclaim as holy convocations–My appointed times are these." Before teaching Israel about His festivals (of which Yom Kippur is one), YHWH makes it clear that these appointed times belong to HIM. They are HIS appointed times. He repeats this twice in verse 2, once in verse 4, 5, 37 and again in 44. These appointed times do not belong to the Jews—they belong to YHWH.

2). For all generations all over the world:

"I hear what you’re saying, Bob, but surely this doesn’t apply to us in this modern day and age—and don’t you have to live in Israel for this to apply, anyway?" Verse 31 says, "It is a permanent regulation throughout all your generations, no matter where you live."

15 This means that it applies today

as much as it did back then; and it applies in the States, South Africa, etc., as much as it did in the Sinai desert. In other words, it is for everybody and for all time, until the end of time!

3). Fulfillment in Messiah Y’shua:

Yom Kippur was the day that the Cohen Gadol would go into the Temple and sacrifice to atone for the sins of all of Israel. From Lev 16:21-23 "Aaron shall lay both his hands on the head of the live goat, confess over it all the iniquities of the children of Israel and all their transgressions… The

15 Complete Jewish Bible – Stern.

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goat shall bear on itself all their iniquities to an uninhabited (literally 'cut-off') land." This act is prophetic of the sacrifice that Y’shua made. He became completely separated from the love of the Father. Isaiah recognizes this in 53:8 "For He was cut off from the land of the living. For the transgressions of My people He was stricken." Observing Yom Kippur is about remembering the sacrifice that Y’shua made for our sins.

There is, however, an argument that goes like this: "Verse 1 and 2 (and others) of Leviticus 23 say that the Lord told Moshe to tell the people of Israel about these appointed days. Therefore, the appointed days only apply to the people of Israel." The following three points discuss this reasoning.

4). The Gift:

Suppose a son approached his father and asked what he wanted for his birthday. The father tells the son that one of the things that he really likes on this day is getting a shirt. Nearby, another of the father’s sons overhears the conversation, and so decides to get him some shirts on his birthday. Does the father appreciate the shirts from the second son? Of course he does! The father only wants shirts—he doesn’t limit his appreciation to those whom he specifically told (Jews). In fact, he already knew that the second son (Gentiles) was listening from around the corner, so there is no need to tell him a second time.

5). Mixed Multitude:

According to the census conducted in Numbers 1, there was a 'mixed multitude' that joined the Israelites in their exodus from Egypt. When Moshe delivered these instructions from YHWH, the people were not exclusively descendants of Jacob, but also many other 'Gentiles' who came with the Israelites from Egypt. The Hebrew word for 'people' in 'people of Israel' is benei- which translates more literally to sons—so one could take the interpretation wrongly that YHWH told Moshe to address the literal descendants of Israel (Jacob) only. My personal view is that the people who left Egypt with the Israelites were included in this, regardless of heritage.

6). Grafted into the House of Israel:

Rom 11:11-22 talks about the tree of Israel and how Gentiles, a wild Olive branch, have been grafted into the cultivated Olive tree. It does not say that Gentiles were planted by themselves and they started their own thing from there. No, not at all; but that Gentiles were grafted into the existing tree of Israel. Even if YHWH only intended Yom Kippur for Israel (and I think I’ve shown that he didn’t), Gentiles are still a part of the tree of Israel.

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7) The Slain Goat Represents Y’shua:

The slain goat represents Y’shua who actually died for our sins. Notice Lev 16:15-19:

Then he shall kill the goat of the sin offering, which is for the people, bring its blood inside the veil, do with that blood as he did with the blood of the bull, and sprinkle it on the mercy seat and before the mercy seat. So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness. There shall be no man in the tabernacle of meeting when he goes in to make atonement in the Holy Place, until he comes out, that he may make atonement for himself, for his household, and for all the assembly of Israel. And he shall go out to the altar that is before the LORD, and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel.

Y’shua's sacrifice is an atonement sacrifice to reconcile us to YHWH. Notice what Rav Sha’ul (Rabbi Paul) wrote: "Now all things are of God, who has reconciled us to Himself through Y’shua the Messiah, and has given us the ministry of reconciliation, that is, that YHWH was in Messiah reconciling the world to Himself, not imputing their trespasses to them, and has committed to us the word of reconciliation."

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8) The Scapegoat Represents Y’shua:

There were two goats involved during Yom Kippur, the Slain Goat as discussed in 7) above and the Live Goat as discussed here. The Talmud records a very interesting tale regarding the Scapegoat called "Azazel" which means "removal" in Hebrew.

On Yom Kippur, the Cohen Gadol (High Priest) would cast lots to decide the fate of the goats. One goat would be slaughtered and the blood taken into the Holy of Holies and sprinkled upon the Mercy Seat. Then the Cohen Gadol would come out, lay his hands upon the second goat and confess the sins of Israel. A red ribbon was cut into two, one half fastened to the Temple door where everybody can see it and the other half tied in a figure- eight around the Scapegoat’s horns. This goat was then sent out into the wilderness with a red ribbon tied to its horns. The meaning of the two

16 2 Cor 5:18-19

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goats: after the shedding of blood (first goat sacrificed/slaughtered); then there comes the removal of Israel’s sins into the wilderness (second goat-escape goat—azazel/removal).

The "red ribbon" played a vital role and the prophet alluded to this: "Come now, and let us reason together, saith YHWH: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool."

17 The controversial scarlet thread figures

prominently in the center of miraculous events that took place in the Second Temple. The Talmud records the Yom Kippur Temple ritual concerning the ribbon/thread, and the miracles surrounding it:

"R. Nahman b. Isaac said it was the tongue of scarlet’, as it has been taught: ‘Originally they used to fasten the thread of scarlet on the door of the [Temple] court on the outside.

18 If it turned white the

people used to rejoice,19 and if it did not turn white they were sad.

They therefore made a rule that it should be fastened to the door of the court on the inside. People, however, still peeped in and saw, and if it turned white they rejoiced and if it did not turn white they were sad. They therefore made a rule that half of it should be fastened to the rock and half between the horns of the goat that was sent [to the wilderness]’ ... If you assume It was R. Johanan b. Zaccai [who made the rule], was there in the days of R. Johanan b. Zaccai a thread of scarlet [which turned white]? Has it not been taught: ‘R. Johanan b. Zaccai lived altogether a hundred and twenty years. For forty years he was in business, forty years he studied, and forty years he taught’, and it has further been taught: ‘For forty years before the destruction of the Temple the thread of scarlet never turned white but it remained red’. Further, the statement of the Mishnah is, ‘After the destruction of the Temple R. Johanan b. Zaccai made a rule’. [What says] the other [to this]? —During those forty years that he studied, his status was that of a disciple sitting before his teacher, and he would offer a suggestion and make good his reasons." Rosh HaShanah 31b, Babylonian Talmud, Soncino Press Edition.

Mind-blowing, isn’t it? When the red ribbon turned white, it symbolized that YHWH had forgiven the sins of Israel. History proves that the red ribbon stopped turning white forty years before the Temple was destroyed—which was the year 30/31 CE, as the Temple was destroyed in 70 CE. As of that specific year YHWH was no longer forgiving the sins of Israel by means of

17 Isaiah 1:18

18 After the High Priest had performed the service on the Day of Atonement. V. Yoma, 67a.

19 This being a sign that their sins had been forgiven.

15

the two goats of the Day of Atonement. The reason was that the "final sacrifice for sin" had been made that very year by the death of Messiah Y’shua. And it is only by His death that Israel can receive forgiveness of sin: "Now where remission of these is, there is no more offering for sin."

20

Without a doubt, Lev 16:10 is a Typology of the work of Messiah Y’shua: "But the goat, on which the lot fell to be the azazel, shall be presented alive before YHWH, to make an atonement with YHWH, and to let him go for an azazel into the wilderness."

The sins were placed on the Second Goat and it is used for making an atonement. Note: but it doesn't say an atonement for sins—the first goat specifies that. The second goat (as Y’shua did) has the sins of the people placed on it. That is the "transference of sins from the guilty party (the children of Israel) to the innocent (azazel)." The Fulfilled Covenant confirms this: "Who his own self bare our sins in his own body on the tree."

21 Hence, there is no other sin-bearer.

We are all familiar with the event where Y’shua was led into the desert by the Holy Spirit for forty days.

22 Have you ever wondered why He was led

into the desert? He was led into the wilderness like the azazel was led into the wilderness. It was in the wilderness desert that the demons were thought to preside. It was a type the people had been familiar with for many years. When Y’shua came, He became the azazel. Satan tempted Y’shua in the wilderness. As the Priest pushed the scapegoat off the cliff, Satan, too, tried to get Y’shua to jump off a cliff.

Just after the event further on in Luke chapter 4, verses 20-30, we see the people in the synagogue were so upset with Y’shua after He sat on Moses seat, that they led Him to a cliff in order to throw Him off. He managed to get away from them, but it was symbolic of what would soon happen as Y’shua represented the final scapegoat that would take away the sins of the world.

On the prophetic note, just before the return of Y’shua to earth after the seven years of tribulation, Y’shua will make a way of escape for the Jews. They will be waiting at the Temple Mount’s Eastern Gate—the place where the azazel was led out—for the Messiah to return to fulfill prophecy.

23 The

Jews at that point will be totally surrounded by the Antichrist forces and will need a place to escape:

20 Heb 10:18

21 1 Peter 2:24a

22 Luke 4:1-13, Matt 4:1-11, & Mark 1:12-13

23 Ezek 44:3

16

"Behold, the day of YHWH cometh, and thy spoil shall be divided in the midst of thee. For I will gather all nations against Jerusalem to battle; and the city shall be taken, and the houses rifled, and the women ravished; and half of the city shall go forth into captivity, and the residue of the people shall not be cut off from the city. Then shall YHWH go forth, and fight against those nations, as when he fought in the day of battle. And his feet shall stand in that day upon the mount of Olives, which is before Jerusalem on the east, and the mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south. And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and YHWH my God shall come, and all the saints with thee."

24

Is it not amazing that the Jews will flee via exactly the same route as the azazel did to Azal—to the east of Jerusalem into the desert! And get this, Azal is the Hebrew for "reserved"! Yes, YHWH has and will always have a reserved remnant of Jews to fulfill His plans—whether the world likes it or not.

The conclusion is reached, "The first goat represented Y’shua bearing the sins of the world and covering them with his blood. The scapegoat represented Messiah removing sins from His people."

9) The Bull Represents Y’shua:

The First Century historian Josephus, writing about the Exodus, states how "when the fourteenth day was come, and all were ready to depart they offered the sacrifice, and purified their houses with the blood, using bunches of hyssop for that purpose, and when they had supped, they burnt the remainder of the flesh, when just ready to depart."

25 The sacrifice of

the Passover lamb cleansed the homes of the Ancient Israelites. The background behind this cleansing of the houses, as provided by Josephus, is connected with Ezek 45:18-20:

"Thus says the Lord God, ‘In the first month, on the first of the month, you shall take a young bull without blemish and cleanse the sanctuary. The priest shall take some of the blood from the sin offering and put it on the door posts of the house, on the four corners of the ledge of the altar and on the posts of the gate of the inner

24 Zech 14:1

25 Antiquities of the Jews 2.312

17

court. Thus you shall do on the seventh day of the month for everyone who goes astray or is naive; so you shall make atonement for the house."

Here, just as purification is offered for the homes of the Ancient Israelites at Passover,

26 so does the Yom Kippur Bull Sacrifice provide an

atonement for YHWH’s House (Ezek 45:20—with the verb kafar actually employed in the text).

Would it have been difficult for a First Century Jew to consider Y’shua’s sacrifice for humanity at Passover, to in some degree accomplish the expectations of atonement for Yom Kippur—a sacred day which occurs seven months later? At least one First Century Jew, the author of Hebrews, had no problem recognizing that Y’shua’s Passover sacrifice was "offered once to bear the sins of many". Although, he does acknowledge more on the salvation historical agenda: "[He] will appear a second time for salvation without reference to sin, to those who eagerly await Him."

27

Recognizing that Y’shua’s sacrifice has prophetic effects beyond that of just Passover is possible—not only because of the supremacy of God, but most especially because of: 1) the importance of the Exodus; 2) the original Passover lambs; and 3) God’s deliverance of Ancient Israel from Egypt were to Second Temple Judaism. Up until the sacrifice of Y’shua, the major event that would have clearly defined Jewish identity would have been the Exodus.

Following the sacrifice of Y’shua, the Messianic Jewish identity—and indeed the identity for all of YHWH’s people on this side of the crucifixion stake—would primarily have to be focused around Y’shua’s atoning work. It is with this in mind that Rav Sha’ul (Rabbi Paul) says in Rom 3:21-22:

"But now {in an event} apart from the Law the righteousness of YHWH has been manifested, being witnessed by the Law (Torah) and the Prophets (Naviim), even the righteousness of YHWH through faith in Y’shua the Messiah [or: the faithfulness of Yeshua the Messiah, CJB] for all those who believe; for there is no distinction."

So greatly does YHWH’s righteousness manifest in Y’shua’s sacrifice—something independent of, but surely expected by the Torah and the Prophets—that it has the capacity to reverse the effects of all people sinning,

28 with none having to perish.

29

26 Exod 12:27

27 Heb 9:28; 10:12

28 Rom 3:23

18

Y’shua’s sacrifice for humanity does occur during the season of Passover, and is intended to be connected to the Passover lamb. Yet it has effects which reach far beyond Passover and into Yom Kippur or the Day of Atonement. While Western people might require Y’shua to have been sacrificed at Yom Kippur to fulfill the requirements of Yom Kippur, we have just cause to consider that the Passover sacrifice of the lamb is so significant, that it is the prototype of all of the other animal sacrifices which follow in the Torah.

It was the blood of these animals that made "atonement" for the Israelites, thus fulfilling the Scriptures in Lev 17:11 and Heb 9:22 that says, "It is the blood that makes atonement for the soul," and "without this shedding of blood there is no remission of sin".

10) The High Priest Represents Y’shua:

In order to understand fully the significance of the Cohen Gadol’s duties of Yom Kippur, we must momentarily go back to his duties during Trumpets. After the Cohen Gadol offered up the sacrifices of the Feast of Trumpets, he always went into isolation (as at Pentecost and Firstfruits). It was traditional for the Cohen Gadol to go into total isolation for seven days after the Feast of Trumpets. He did this so as not to be defiled in any way for his duties of Atonement. Remember, the Feast of Trumpets occurred on the first day of Tishri. It was normally celebrated for two days. The Feast of Atonement was celebrated on the tenth day of Tishri, thus the seven days in-between were the days of his isolation.

Let’s have a look at what the Cohen Gadol did during Atonement while hundreds of thousands of people patiently waited outside the Temple. It was the first duty of the Cohen Gadol to sacrifice an animal for himself and his family. During the other Feasts, the Cohen Gadol was required to have a sacrifice "on the altar"; but during Atonement, he was required to first sacrifice a bull "between the porch and the altar". Let’s look at what the prophet Joel said that shows us another type in this regard:

"Blow the trumpet in Zion, declare a holy fast, call a sacred assembly. Gather the people, consecrate the assembly; bring together the elders, gather the children, those nursing at the breast. Let the bridegroom leave his room and the bride her chamber.” Let the priests, who minister before YHWH, weep between the temple porch and the altar. Let them say, “Spare your people, O YHWH. Do not make your inheritance an object of scorn, a byword among

29 John 3:16

19

the nations. Why should they say among the peoples, ‘Where is their God?’"

30

As we saw earlier, it is only during Atonement that the Cohen Gadol performed his duty between the porch and the altar. Joel is obviously referring to the Feast of Atonement and the events that will occur during it.

Why are the priests weeping between the porch and the altar? They are weeping because this is the most solemn Feast of all about to take place. The atoning of the Nation was/is a big event and it is very serious. When Y’shua comes at the Feast of Trumpets/Rapture to take His bride, it will be a very solemn occasion for all those "left behind" in the world to witness. Those who are left behind and who get "saved" at this point in time will be weeping out to YHWH during the terrible tribulation. We know from Scripture that the Antichrist will allow the Tabernacle to be erected while the Temple will be rebuilt immediately after the Rapture

31 to enable the

Orthodox Jews to immediately reinstate the Yom Kippur sacrifices for the remission of their sins. This is one of the major reasons why they will accept the Antichrist as Messiah.

Now, in order to enter the Holy of Holies, the Cohen Gadol was first to bathe his entire body—going beyond the mere washing of hands and feet as required by other occasions. The washing symbolized his desire for purification.

32 The washing included his clothes and his flesh.

33 This was

done in conjunction with taking the blood of an animal with the finger and sprinkling the blood upon the altar.

34 This ritual is once again seen in Num

31:21-24. The spiritual understanding of this is given in Hebrews 9 and 10:19-22. The sprinkling of blood upon the altar is also mentioned in Exod 29:1-4; 10-12; 16,20-21; and Lev 1:3-5,11; 3:1-2,8; 4:1-6; 5:4-6,9. Once again, the spiritual understanding is found in Heb 9:11-14; 23-25; and 1 Peter 1:2.

The Messianic understanding for this is that Y’shua is the Cohen Gadol of YHWH.

35 In John 20:17, Y’shua said, "Touch Me not; for I am not yet

ascended to My Father....” These were the same words that the Jewish Cohen Gadol said before he ascended the altar. Y’shua can be seen as Priest by looking at many other Scriptures. In Num 19:11, if you touched a dead body, you were unclean for seven days. After being unclean,

30 Joel 2:15-17

31 Rev 13:6

32 Num 19

33 Num 8:5-7; 19:7-9

34 Num 19:1-4; Lev 8:13-15

35 Heb 3:1

20

purification took place on the eighth day. This is the meaning behind what happened in John 20:24-27:

"The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: then came Y’shua, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing."

Rather than wearing his usual robe and colourful garments,36 Aaron was

commanded to wear special garments of linen only.37 John saw Y’shua

wearing the same white linen clothing in Rev 1:13-15.

The Cohen Gadol could only go into the Holy of Holies once a year.38

YHWH issued a warning that no man could see His face and live,39 except

on the Day of Atonement when the Cohen Gadol could be in YHWH's presence.

40 That was the only time. Another term for the Day of Atonement

is "face to face."

By the time of the Second Temple, this ritual had been somewhat elaborated, and one crucial element had been added to it. That element was that on three separate occasions, in a grand crescendo, the Cohen Gadol appeared before the people; and three times he recited a formula of confession in their hearing. The first confession was on the account of his own sins and those of his household; the second, on the account of the priestly tribe of Levi; the third, on the account of the whole people.

On this occasion only, in the entire year, the confession included the Cohen Gadol's saying aloud the name of God embodied in the Hebrew

letters äåäé called the Tetragrammaton (YHWH, pronounced YaHoWaH).

On Yom Kippur YHWH made sure that was the name said, aloud.

In each confession, when the Cohen Gadol reached the recitation of the Name, all the people would prostrate themselves and say aloud, "Baruch shem K'vod malchuto l'olam va'ed," which means, "Blessed be the Name

36 Exodus 28 and Lev 8:1-8

37 Lev 16:4. The story which some preachers say that they tied a robe to the High Priest foot in case they do not hear the bells of his clothing; then at least they can pull him out of the Holy of Holies is hogwash. The Torah distinctly says the Cohen Gadol could only enter the Holy of Holies in white linen. 38 Lev 16:2; Heb 9:6-7

39 Exod 33:20

40 Lev 16:2

21

of the radiance of the Kingship, forever and beyond." The result of this triple entry into the Holy of Holies, this triple recitation of God's most holy Name and this triple prostration by the entire people—was an utterly awesome sense of God's Presence making atonement for the people, cleansing them of all their sins in permitting them to begin the year afresh—by renewing their lives. So total was this sense of transformation that, after it, the mood of the people shifted from solemn awe to joyful celebration. The young, unmarried men and women went to dance in the fields and to choose spouses for themselves. Yom Kippur and the fifteenth of Av were the only days in the year when this kind of mass public espousal would take place.

Therefore, when the Cohen Gadol stood before YHWH on this day, he was said to be "face to face" with God. Because of this, Yom Kippur became known by the phrase "face to face." "Face to face" terminology was used in 1 Cor 13:9-12, as it is written:

"For we know in part; and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known".

Both verse 11 and the phrase in verse 12, "For now we see through a glass, darkly" come from the Jewish Midrash.

When the Cohen Gadol entered the Holy of Holies, he saw YHWH's presence as a brilliant cloud hovering above the Mercy Seat.

41 The word

for Mercy Seat in Hebrew is kapporet. It comes from the root word kaphar, which is the same word used for "atonement." The Mercy Seat can also be translated as the Seat of Atonement. The Mercy Seat is described in detail in Exod 25:17-22 and 37:6-9. This is the place where Moshe met and spoke with YHWH face to face.

42

From this we can clearly see that Y’shua is our Yom Kippur. He’s not just the sacrifice. He is also the Tabernacle with its vessels and the High Priest. Y’shua handles it all.

41 Lev 16:2

42 Exod 25:22; 30:6; Num 7:89

22

Yom Kippur Haggadah

Preparations: On Erev Yom Kippur, literally the "eve [of] day [of] atonement" is the day preceding Yom Kippur, and corresponds to the ninth day of the Hebrew month of Tishri. Many on this day immerse themselves in a mikvah. This day is also commemorated with two festive meals, for the giving of charity, and for asking others for forgiveness. If you prefer, you can combine the charity and forgiveness into one meal before sundown. Remember, the Jewish way to say you are at peace with somebody is when you eat together. It is not like the Western World’s way by saying, "I am sorry"—then shake hands and depart. Unlike most Biblical holidays, Yom Kippur has few home rituals as it is made for communal worship.

Spiritual Food: Prepare yourself the day before. Yom Kippur, the Day of Atonement, is a day full of prayers and thought. This extremely important day is underscored by the tradition of fasting for the twenty-four hour period of the holiday. This fast includes everything, even water. There is an exception—if you have medication that must be taken. Otherwise, you are not allowed to eat or drink. Doing this is an attempt to focus your mind and deny your physical being.

Get yourself into the mindset of Yom Kippur. The Jewish way has a very specific way of repentance and atonement. It is Jewish law that, before you can even think about approaching YHWH for forgiveness of sins committed against Him, you must atone for your sins done to your fellow man. The same is said by Y’shua in the Avinu Prayer (Our Father): "And forgive us our debts, as we forgive our debtors."43 And then Y’shua explains the prayer: "For if ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their trespasses, neither will your Father forgive your trespasses."44 It is very common for Jews on the days leading up to Yom Kippur, to approach people that they feel they have wronged during the year in order to seek atonement.

Physical Food: No food preparations for Yom Kippur day as you are fasting the entire 24 hours, but you can prepare food for when you break the fast.

43 Matt 6:12

44 Matt 6:14-15

23

Dress Code: Wear any white linen clothing. For men a kittel, a gown which men get buried in is traditional to symbolize one’s purity on this day. Remember to take your Tallit (prayer shawl) with you.

Yom Kippur Proceedings

Head: Welcome all present. Participants must make themselves comfortable and need not to be in a rush as the Day of Atonement is devoted to prayers. Participants can come and go as they please during the service(s) as it can take many hours. (Gathering Service can start the night Yom Kippur starts or the next morning or both, depending on the needs)

Head: Explain that there are 5 prayers recited during Yom Kippur, and they are:

1) Kol Nidre: To annul vows from the past year. 2) The Shema: Declare YHWH and Y’shua is one. 3) Avinu Malkinu: Exalting Our Father, Our King. 4) Viduy: Confession of sin. 5) Neilah: Literally means closing (or locking) and refers to closing of

the gates of prayer as Yom Kippur is ending. It contains stirring pleas that our prayers be accepted

Head: We will recite the Kol Nidre prayer together; feel free to pray the rest of the 5 prayers where you (and family/friends) find yourself during the rest of the 24 hours.

Head Explains: Beloved Friends we need to watch what we say—Many a times we swear an oath thoughtlessly, unaware of the commitment, and YHWH says He will surely hold us responsible for what we have said as per Lev 5:4-5 and Prov 20:25.

Head Read: Listen what the Torah in Lev 5:4-5 says: "Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these. And it shall be, when he shall be guilty in one of these things, that he shall confess that he hath sinned in that thing:"

24

Pray together:

"Dear Father, all thoughtless vows, obligations, oaths, pledges, which I have vowed, sworn, devoted, or bound myself to,

up to this Day of Atonement, I repent of them all. Father I ask that they shall all be deemed absolved, forgiven, annulled,

void and made of no effect; that they shall not be binding, nor have any power;

that the vows shall not be reckoned as vows, the obligations shall not be obligatory, nor the oaths considered as oaths.

Please forgive me of all or any of these thoughtless deeds, Amein." (Give ample time)

Head: We will now read all relevant Scriptures pertaining to Yom Kippur on what YHWH instructs us to do on this day.

Any Participant: Read:

• Leviticus chapter 16

• Lev 23:27

• Lev 17:11

• Heb 9:22

Head: Encourage Participants to discuss what the passages are all about and how they apply to us as Messianic Believers. (Give ample time)

Head: Ask Participants to meditate on what they have done in the previous year that might displease YHWH, plead with Him to excuse us from our sins and look for ways to correct ourselves and become better individuals. (Give ample time for YHWH’s Spirit to work).

25

Head: Time to pray alone and to meditate is now given. Feel free to pray the following 3 prayers of the 5 standard prayers if you so wish.

The Shema: Declaration that YHWH and Y’shua are one.

Hear, O Israel: YHWH our God is one YHWH: And thou shalt love YHWH thy God with all thine heart,

and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: And thou shalt teach them diligently unto thy children, and shalt talk of

them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes.

And thou shalt write them upon the posts of thy house, and on thy gates.45

Y’shua I accept and declare that you are YHWH in the flesh, as YHWH is Spirit and cannot be seen, and you yourself said

"I and my Father are one."46

In the beginning was the Word, and the Word was with YHWH, and the Word was YHWH. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth. No man hath seen YHWH at any time; the only

begotten Son, which is in the bosom of the Father, he hath declared him.47

No man hath seen YHWH at any time. If we love one another, YHWH dwelleth in us, and his love is perfected in us.

48

Now unto the King (Father) eternal, immortal, invisible, the only wise YHWH, be honour and glory for ever and ever. Amein.

49

YHWH is a Spirit: and they that worship him must worship him in spirit and in truth.

50

Who is the image of the invisible YHWH, the firstborn of every creature: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions,

or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist.

45 Deut 6:4-9

46 John 10:30

47 John 1:1 14, 18

48 1 John 4:12

49 1 Tim 1:17

50 John 4:24

26

And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.

For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to

reconcile all things unto himself; by him, I say, whether they be things in earth,

or things in heaven.51

And it shall come to pass, if ye shall hearken diligently unto my commandments which I command you this day, to love YHWH your God,

and to serve him with all your heart and with all your soul, That I will give you the rain of your land in his due season,

the first rain and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil.

And I will send grass in thy fields for thy cattle, that thou mayest eat and be full.

Take heed to yourselves, that your heart be not deceived, and ye turn aside, and serve other gods, and worship them;

And then YHWH's wrath be kindled against you, and he shut up the heaven, that there be no rain, and that the land yield not her fruit;

and lest ye perish quickly from off the good land which YHWH giveth you. Therefore shall ye lay up these my words in your heart and in your soul,

and bind them for a sign upon your hand, that they may be as frontlets between your eyes.

And ye shall teach them your children, speaking of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down,

and when thou risest up. And thou shalt write them upon the door posts of thine house,

and upon thy gates: That your days may be multiplied, and the days of your children, in the

land which YHWH sware unto your fathers to give them, as the days of heaven upon the earth.

52

And YHWH spake unto Moses, saying, Speak unto the children (includes women) of Israel, and bid them that they

make them fringes in the borders of their garments throughout their generations, and that they put upon the fringe of the borders

a ribband of blue: And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of YHWH, and do them; and that ye

seek not after your own heart and your own eyes, after which ye use to go a whoring:

51 Col 1:15-20

52 Deut 11:13-21

27

That ye may remember, and do all my commandments, and be holy unto your God.

I am YHWH your God, which brought you out of the land of Egypt, to be your God: I am YHWH your God.

53

Avinu Malkinu: Exalting Our Father, Our King.

Our Father, our King, we have sinned before you. Our Father, our King, bring us back to you in full repentance. Our Father, Our King, forgive and pardon all our misdeeds.

Our Father, Our King, have compassion on us and on our children. Our Father Our King, make an end to sickness, war, and famine. Our Father Our King, inscribe us for blessing in the Book of Life. Our Father, Our King, let the new year be a good year for us. Our Father, Our King, help us to exalt Your name in the world.

Viduy: Confession of sin.

I acknowledge before You, YHWH my God and the God of my fathers, that my life is in Your hands.

May it be Your will to forgive me. I plead with you for atonement through Y’shua’s work on the crucifixion stake for all the errors, iniquities, and willful sins that I have erred,

sinned and transgressed before You, and may You give my share in Paradise, and grant me the merit to abide in

the World to Come which is vouchsafed for the righteous. My God and God of our fathers, may my prayers come before You,

and do not turn away from my supplication, for I am not so disrespectful and stubborn as to declare before You, YHWH my God,

that I am righteous and have not sinned. Indeed, I and my fathers have sinned.

We have transgressed, we have acted deceitfully, unfaithfully, disloyally and dangerously, we have robbed, and we have slandered. We have acted perversely and wickedly, we have willfully sinned,

we have done violence, we have accused falsely. We have given evil counsel, we have lied, we have scoffed,

we have rebelled, we have provoked, we have been disobedient, we have committed iniquity, we have unrestrained transgressed,

we have oppressed, we have been obstinate. We have committed evil, we have acted maliciously, we have acted abominably, we have gone astray, we have led others astray. We have strayed from Your good

precepts and ordinances, and it has not profited us.

53 Num 15:37-41

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Indeed, You are just in all that has come upon us, for You have acted truthfully, and it is we who have acted wickedly.

Please forgive us, we pray in Y’shua’s Name, Amein.

Read and Meditate on the contents of this Haggadah

During your 24 hour fast, you can also read prayerfully through this Booklet. Rethink the types and shadows of Y’shua in every aspect of the Yom Kippur rituals, and thank YHWH and Y’shua for the ultimate Atonement Offer being provided for you.

Engage in charitable works during this day

Tzedakah or charity is an important part of living a sufficiently sacred life. Tzedakah is seen as a religious obligation, which must be performed regardless of financial standing, and must be performed even by the poor. Tzedakah may be in the form of money or time volunteered for a good cause. You can also send gifts and sweets to people you feel need a little encouragement or an emotional boost. You can visit a nearby hospital or nursing home on Yom Kippur and spend some time with elderly patients admitted there; especially those who do not have many visitors or have none to call their own. Make sure to call the hospitals or nursing homes beforehand to arrange for your visit. Carry along a small gift like some flowers in a colourful vase, a flowering plant, or a pretty scarf for a woman; a baseball cap or a bright tie for a man. See that your visit becomes worthwhile and meaningful to the people there.

Break the fast after Yom Kippur

Yom Kippur is the day dedicated to the purification of the soul or the spirit. It is the time to keep a fast—to deprive your body physically in order to rise to a higher spiritual plane. Have a meaningful fast and break it gracefully with a nice meal. People often gather at the synagogue or at the home of friends to break their fast. It is traditional to eat challah and cake -- which are baked just before the holiday (though you need not limit yourselves to these). Avoid meat dishes, as they are generally difficult to digest after fasting for one whole day.

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Something mind-boggling is happening right now before our eyes! What can only be seen as a sovereign work of the Ruach HaKodesh is breaking forth as Christians around the world are working to restore the Hebrew foundations of Christianity. After being stained for more than eighteen centuries by Judaeophobia, anti-Judaism, and anti-Semitism, Christianity is being impacted by an unprecedented revolution of

restoration. Scholars, clergy, and laity from virtually every nationality, ethnicity, and denomination are reconnecting their faith in

Messiah Y’shua with its historical Hebraic roots.

HalleluYAH

We inform – You choose54

Never be guilty of: "By your traditions you make the Word of God of non effect"55

As cold waters to a thirsty soul, so is good news from a far country. Proverbs 25:25 Thank you that we may minister to you from the Southern point of Africa

54 The truth of the Torah makes you see the mistranslations in the New Covenant. It's amazing how you can look at the epistles of Rabbi Paul one way and it looks like he's leading the body of Messiah away from Torah; when in reality, he's leading them to Torah. A paradox of vantage point. Let us remember, the intent of the law maker constitutes the law. We need to walk a mile or two in our Hebrew Messiah's shoes 55 Matt 15:3 But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition? Matt 15:6 And honour not his father or his mother, he shall be free. Thus have ye made the commandment of God of none effect by your tradition. Mark 7:9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition

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Excellence is not an exception, it is a prevailing attitude."

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