YOM KIPPUR

Yom Kippur

Daniel ben Ya’acov Israel
updated September 2020

Jewish eschatology teaches that the fall festivals allude to the time to come. First comes the judgment on Rosh HaShanah (Yom Teruah/Day of Trumpet) when the court is convened, then the confessions of iniquity on Yom Kippur when the court issues its verdict, and after that, the rejoicing of Sukkot and Shemini Atzeret.

Likewise, the time to come commences with a great day of judgment, corresponding to Rosh HaShanah. After that, it is written, “I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your filthiness” (Ezekiel 36:25). And Yehovah says, “I will pardon those whom I leave as a remnant” (Jeremiah 50:20). These passages correspond to Yom Kippur.

After that comes Sukkot when we dwell in booths for seven days. In this regard, the prophet Isaiah says, “There will be a sukkah to give shade from the heat by day, and refuge and protection from the storm and the rain” (Isaiah 4:6). This is why it is called the season of rejoicing.(FFZO) 

 

Heb 10:1 For the Torah, having a shadow of the good matters to come, and not the image itself of the matters, was never able to make perfect those who draw near with the same slaughter offerings which they offer continually year by year.

When used:

• "Scripture taken from “The Scriptures”, Copyright by Institute for Scripture Research. Used by permission".

Yom Kippur is a special appointed “Moed” time, during the fall feast. It is significant not only for believers but for the all world, by this I mean the nations of the world.

As I was listening to the radio, the speaker was speaking with an alarming voice concerning the crash in the “bank world”.

It came to my mind a strange but lasting thought. It was just before Yom Teruah and this crisis increases since this first day.

I began to meditate on the meaning of Yom Kippur and the return of our Master Yehoshua HaMoschiach. I pray and asked Father Yehowah for insight and understanding in this matter.

I was convinced that it was the beginning of trouble for the all world, but after consideration, IF it is the day of the Coronation of the Great King it will happen AFTER the marriage of the Bride and her Bridegroom (Revelation 21, Matt. 25:1 - 13). If we read the story in the book of Luke we see something giving an indication Luke 21:29-36. The lesson is with the comparison of the fig tree: Watch and pray.

Yeshua tells us that the End of this age start during the WHEAT Harvest Matt. 13:36-43 which bring us the parable of the 10 vrigins in Matt.25.

In the Torah we are commanded to appear before Yehovah 3 times a year: Ex. 23:17, 34:23, Deut. 16:16,
- The Feast of Unleavened Bread
- Shavuot
- The Feast of Tabernacle.
 

the 7th month is marked by the Number 7 which in gematria point to the conclusion and perfection on earth as we know from the book of Bereshit/Genesis chapter 2:1-2.

 

Yom Kippur the Day of Atonement! Atonement for those who are in Moschiach, and under His blood, waiting for the final redemption which will be the redemption of our body, and taking place at Sukkot the season of rejoicing
Yom Kippur; The day of Judgment ( Matt. 25: 31-46) The verse 31 tells us; When the King seat on his throne.

Eph 5:23 Because the husband is head of the wife, as also the Messiah is head of the assembly, and He is Saviour of the body.

The body is again a double meaning: The body as our personal abode and the body which is the Assembly of the believers.

Yom Kippur this is the day when the “Great Trump” will be sounded, the day after the great tribulation, when Yehoshua will gather His servants from the four corners of the earth:

Mat 24:29 “And immediately after the distress¹ of those days the sun shall be darkened, and the moon shall not give its light, and the stars shall fall from the heaven, and the powers of the heavens shall be shaken. Footnote:¹Or pressure.

Mat 24:30 “And then the sign of the Son of Aḏam shall appear in the heaven, and then all the tribes of the earth shall mourn, and they shall see the Son of Aḏam coming on the clouds of the heaven with power and much esteem.

Mat 24:31 “And He shall send His messengers with a great sound of a trumpet, and they shall gather together His chosen ones from the four winds, from one end of the heavens to the other.

We see verse 31 that after the tribulation (verse 29) the sound of a trumpet will be heard. This is the Trump which will announce the gathering of the chosen ones and the judgment of the nations.

Can we found confirmation in the Torah to make sure that we don’t make our own doctrine?

I was reading and studying the Torah in the 2007 cycle when I came to the Parsha “Noach”. This time praise be to Elohim of Israel, I got something wonderful.
The peshat text gives us the account of Noach and his family; how they got “saved” by favour of Elohim.

If we dig a bit in the “sod”, we can see wonderful revelation.

We should go to check the Hebrew words to be able to see that there is no coincidence with Abba Yehowah.

Gen 6:14  Make^H6213 thee an ark^H8392 of gopher^H1613 wood;^H6086 rooms^H7064 shalt thou make^{H6213 (H853)} in the ark,^H8392 and shalt pitch^H3722 it within^{H4480 H1004} and without^{H4480 H2351} with pitch.^H3724

The word for “pitch” is the Hebrew word

Strong’s #3722 Kaphar כּפר kâphar kaw-far'

A primitive root; to cover (specifically with bitumen); figuratively to expiate or condone, to placate or cancel: - appease, make (an) atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, to pitch, purge (away), put off, (make) reconcile (-liation).

If we go the book of Vayiqra chapter 16 we read about the Yom Kippur sacrifice which is for the High Priest and for the children of Israel (carnal man).

The Hebrew word for atonement in the sacrifices, not only for this chapter is the word “Kaphar”.
Now let us look the meaning and the connection between:

The Ark

Yom Kippur and the other sacrifices

Yehoshua HaMoschiach

Noach was informed by Yehowah that he will destroyed the inhabitants of the world because of their wickedness. Noach was commanded to build an Ark and to enter it with his family because he was found righteous before Elohim.

Euphemism and explanation:

The Ark is a picture of Yehoshua HaMoschia, we are in Him (Yehoshua) because we have found favour before Elohim as we accepted the sacrifice Yehoshua underwent for us.

Noach was in the Ark and was saved from the destruction.

The water from the flood is a picture of the Torah.

Eph 5:26 in order to set it apart and cleanse it with the washing of water by the Word,¹ Footnote: ¹Rev. 19:8-9.

The Torah is the judge of all men

Joh 12:48 “He who rejects Me, and does not receive My Words, has one who judges him: the Word that I have spoken shall judge him in the last day.

• In the day of Noach as I have explained before in another midrash, the “Tanak” (scriptures) is a progressive revelation and open itself when we seek.
• Noach is a prototype of a believer today.
• The ark a type of Messiah,
• The wood which was to make the ark is a type of the frail nature of man which deceases.
• The water which carries the ark is a type of Torah which carries believers through the trials of life.

- The Torah bring believers to salvation when they are in Yehoshua HaMoschiach

- The water destroyed the life of the wicked when it covered the all world.

- The Torah, represented by the water in the time of Noach will be the final judgement of the wicked who will be destroyed for their rejection of the truth.

- Two kinds of animals in the Ark:

An euphemism for the house of Israel seven by pair represented by the clean animals, and the nations represented by the unclean animals, two by two. Two been the number for division which is a demonstration that unity will never be possible in the pagan world.

Now let us go back to the construction of the Ark.

Yehowah informed Noach to “pitch” the ark, within and without.
We have seen that the Hebrew word used here is the same word used for “atonement”. The ark was able to endure the destruction of the life on earth because it was “covered” and those inside where under this protection, expiation, annulation, or forgiveness.

Pitched inside ( the soul)  and outside (the body).

Gen 8:4 And in the seventh month, the seventeenth day of the month, the ark rested on the mountains of Ararat.

The deluge was finished in the seventh month, which is the month of Yom Kippur! Is that a coincidence? No! I don’t think.

He staid in the ark until the Tenth month! Ten in Hebrew teaching is the number for completion  of all sums.

Artur W.Pink in his commentary explain that the number ten is also the number of man tied to the ten commandments. In Hebrew it is also the number for a congregation called a”myniam”

Seven is the number for Divine perfection on earth and Five for Torah and mercy.

Yom Kippur, the Day of Atonement (covering, expiation, pardon, cancel, appease, (reconcile) is found for us in Yehoshua who is our “ark” the one who “carry” us through the storm of life. He covered us with His blood until our mortal body, the one which decease like the ark, will be made immortal at the resurrection.

There is more to see in Noach “salvation”

Gen 6:14  Make^H6213 thee an ark^H8392 of gopher^H1613 wood;^H6086 rooms^H7064 shalt thou make^{H6213 (H853)} in the ark,^H8392 and shalt pitch^H3722 it within^{H4480 H1004} and without^{H4480 H2351} with pitch.^H3724

“make thee and ark……… rooms shall thou make in the ark.

This is very interesting when we read what Yehoshua says to his Talmidin:

Joh 14:2 in my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you.

Yehoshua says: “in my Father’s house are many mansions (rooms, or abode). Can you see the relation between Noach’s ark and Yehoshua speaking to his disciples? The rooms are not physical in Yehoshua’s midrash.
I have explained before in another place that the Torah is so important because it tells us about the physical redemption of our forefathers and also it represent the “carnal man ‘in each of us:

1Co 15:44 it is sown a natural body, it is raised a spiritual body; there is a natural body, and there is a spiritual body.

1Co 15:45 and so it has been written, “The first man Aḏam became a living being,” the last Aḏam a life-giving Spirit.

The first man: Our forefathers were living “under” the first Adam nature the carnal man. We are living “under “the last Adam Yehoshua HaMoschiach the life giving spirit. Can you see?

Therefore as we read the Torah we should always see our carnal nature in what happened to our forefathers. All those above twenty who left Egypt were destroyed, because of unbelief, as it is written somewhere in the book of Hebrew.

More about Yom Kippur:

Money for atonement was required: Sh’mot (Exodus 30:11-16)

Exo 30:12 “When you take the census of the children of Yisra’ĕl, to register them, then each one shall give an atonement (Kopher  כּוֹפֶר )* for his life to יהוה, when you register them, so that there is no plague among them when you register them.

Exo 30:13 “Everyone among those who are registered is to give this: half a sheqel according to the sheqel of the set-apart place, twenty gĕrahs being a sheqel. The half-sheqel is the contribution to יהוה.

Exo 30:14 “Everyone passing over to be registered, from twenty years old and above, gives a contribution to יהוה.

Exo 30:15 “The rich does not give more and the poor does not give less than half a sheqel, when you give a contribution to יהוה, to make atonement for yourselves.

Exo 30:16 “And you shall take the silver for the atonement (Kippur כִּפּוּר)  from the children of Yisra’ĕl, and give it for the service of the Tent of Meeting. And it shall be to the children of Yisra’ĕl for a remembrance before יהוה, to make atonement (כָּפַר kaphar) for yourselves.”

Something amazed me which is not visible in the English language or other languages:

Ve have three time the word "atonement"  verse12,and 16 with no difference in English, not so in Hebrew where we have the word "Kaphar" written Kaf, Peh, resh, while the two others words "Kopher" and "Kippur" have a "vav" add in two different places.

The letter "vav" in ancient-Hebrew, the form of writing used in Moshe's time was:  a picture of a tent peg. The tent pegs were made of wood and may have been Y-shaped to prevent the rope from slipping off. As the pictograph indicates, this letter represents a peg or hook, which is used for securing something. The meaning of this letter is to add or secure. (Jeff Benner, Anciennt-Hebrew.org)

The letter Kaph is  , the meanings of this letter are bend and curve from the shape of the palm as well as to tame or subdue as one who has been bent to another's will. 

The letter Peh is   The Semitic word "pey" means a "mouth", this pictograph closely resembles a mouth and is similar to the later Semitic letters for the letter "pey".  This pictograph has the meanings of speak and blow from the functions of the mouth as well as the edge of something, as the lips are at the edge of the mouth.

The letter  * the head of a man. This letter has the meanings of head or man as well as chief, top, beginning or first.   

*All pictographs and explanation are from Jeff Benner, Ancient-Hebrew.org

The word "Kaphar" according to the pictographs can mean:" I am the head and with my mouth I will subdue". By adding the letter "vav" we can add the meaning of "secure" of what my mouth as said!

You may say, "brother Daniel where do you get all these meanings"?

Is not Yehowah who say:

Yeshayahu 49:16 Behold, I have graven thee upon the palms of my hands; thy walls are continually before me.

Look is not Yehowah who says"I am the beginning and the End", the Alef and the Tav!

Is not Elohim who speak:

Yeshayahu 46:9 Remember the former things of old: for I am El, and there is none else; I am Elohim, and there is none like me,

 10 Declaring the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure:

And why the "vav" ? Is not Moschiach Yeshua who secures our salvation and stand as our propitiation before our Father in heaven?  

I would like to add a commentary I read from Nathan Lawrence from Hoshana Rabbah concerning atonement and the half shekel

Nathan Lawrence ask the question, in brackets ( ) my comments: Do these passages in the Torah imply that YHVH grants man absolution based on something other than the shedding of blood, and by logical extension, does this call into question our redemption from sin through our faith in Yeshua the Messiah’s blood atonement?

In the Apostolic Scriptures (New Testament(Brit Chadasha)), there is no question that when the concept of atonement (i.e., to make ransom for or to cover over man’s sins) is presented it is related to the blood of Yeshua/Yehoshua, the Lamb of YHVH, being shed for the remission of man’s sins, which is the means through which reconciliation between Elohim and man oc­curs. In the Hebrew Scriptures (Old Testament/Tanak), however, the idea of atonement is somewhat broader and at times more generalized in scope. Herein lies the confusion and the misconceived disparity between the Former (Old) and Latter (New) Testaments/Covenant. Are they in opposition to one another, or is the latter the logical outgrowth of the former and compliments or elucidates the former?

When sin occurs, a price must be paid. The sinner must give something of value to the one sinned against as a penalty for breaking the laws or dictates of the superior authority or lawgiver. This is how justice is maintained in the universe. The same system holds true in secular societies. Governments establish laws by which its citizens are governed. When those laws are violated, the governing body exacts a penalty against the offender (e.g., community service, a fine, a prison sentence, or even death). Biblically, where atonement was involved, humans had to pay or give something.

In the Torah, there are examples of men buying themselves temporary covering for sins committed by sacrificing animals, giving offerings and oblations, making interceding prayers, paying a half-shekel in support of the Temple sacrificial system, negating themselves by repentance and humbly looking upon a brazen snake on a pole, or by burning incense, which is symbolic of the prayers of YHVH’s people (Rev. 8:4). But in the long term, an intercessory prayer, the paying of a half shekel (see Exod.30:12-16 above), the waving of incense, the giving of war booty, etc. was not sufficient to ransom a man’s soul from the grip of eternal death. Even the innocent animals sacrificed under the Levitical system were in themselves powerless to do this. Since the soul that sins shall die (Ezek. 18:4) and all humans have sinned, or violated the Torah-law of YHVH and all were conceived in sin (Ps. 14:1-3; 51:5; Jer. 17:9;

The death of some innocent animal and the shedding of its blood was the very basis of the sacrificial and atonement system in the Torah. And this all pointed to Yeshua/Yehoshua the Redeemer who would die once and for all for all men (Heb. 10:10).

 Job/Yov knew that he needed a Redeemer (Job 19:25). David also knew that animal sacrifices could not redeem man in the ultimate sense nor could a man redeem another man. He knew that the price of man’s redemp­tion was costly (Ps. 49:7-8 Psa 49:7 A brother does not redeem anyone at all, Neither give to Elohim a ransom for him;

Psa 49:8 for the redemption of their lives is costly, And it shall cease forever) and this led him to the conclusion that only Elohim could redeem man from the power of the grave through bodily resurrection ( Psa 49:15 But Elohim does redeem my being From the power of the grave, For He does receive me. Selah).

 Isaiah spoke of one who would take man’s sins upon himself making his soul an offering for sin (Isa. 53:10). Jacob historically and prophetically spoke of his Redeemer who re­deemed him from “all evil” (Gen. 48:16) and related it to the Messenger of YHVH (Gen. 31:11-13).

So why do some scriptures seem to speak of a bloodless atonement? The atonement for the soul mentioned in Numbers 31:50 “So we have brought an offering for יהוה, what every man found of ornaments of gold: armlets and bracelets and signet rings and earrings and necklaces, to make atonement for ourselves before יהוה.”

(In the Roman Catholic doctrine, people pay money to the priest when somebody dies in order that he “intercede” for the death, and so make him able to “go to heaven”. Of course death will not see the resurrection before Messiah comes back, either for the first resurrection to reign with Messiah or for the second resurrection for judgment. Money given to the priest cannot affect man’s destiny) was but a temporary spiritual bandaid in a specific time and situation for certain individuals. The mention of atonement in these verses is a subset of the greater concept of atonement as presented in the Hebrew Scriptures. But beyond that, the portion of the war booty the Israelites paid to make atonement for their lives went directly to the priests who used it to fund the Tabernacle sacrificial system (Num. 31:54). Therefore, through the war booty, Israel was helping to purchase animals for sacrifice. So, their donation of war booty was directly tied to sacrificial system, which involved the shedding of blood for expiatory purposes.

Another Torah passage that seems to suggest the possibility of a bloodless atonement is Exodus 30:11–16 (as we have seen above).

(Exo 30:11 and יהוה spoke to Mosheh, saying,

Exo 30:12 “When you take the census of the children of Yisra’ĕl, to register them, then each one shall give an atonement for his life to יהוה, when you register them, so that there is no plague among them when you register them.

Exo 30:13 “Everyone among those who are registered is to give this: half a sheqel according to the sheqel of the set-apart place, twenty gĕrahs being a sheqel. The half-sheqel is the contribution to יהוה.

Exo 30:14 “Everyone passing over to be registered, from twenty years old and above, gives a contribution to יהוה.

Exo 30:15 “The rich does not give more and the poor does not give less than half a sheqel, when you give a contribution to יהוה, to make atonement for yourselves.

Exo 30:16 “And you shall take the silver for the atonement from the children of Yisra’ĕl, and give it for the service of the Tent of Meeting. And it shall be to the children of Yisra’ĕl for a remembrance before יהוה, to make atonement for yourselves.”)

 Where the Israelites were instructed to pay a half-shekel, which during the Second Temple became an annual Temple tax (Neh. 10:32; Matt. 17:24). This money went, in part, toward, the service (verse 16) and constructing of the Tabernacle of Moses (e.g., Keil and Delitzsch Commentary on the OT, Vol. 1, p. 459; Exod. 38:21–31) and later toward the purchase of the animals the priests sacrificed (The Temple and Its Service, by Alfred Edersheim, p. 48). In this way, the people were participating vicariously in the act of sacrificing an innocent animal as an offering or atonement for their sins. Again, the Scriptures reveal that this sacrificial system merely pointed the way to the Greater Sacrifice that would come later in the Person of Yeshua, the Redeemer of Israel (Read Isa. 53.). On the point that paying the half-shekel was a merely a temporary solution to the problem of man’s sin, Keil and Delitzsch say in their commentary on this passage,

As expiation [atonement] for souls, it pointed to the unholiness of Israel’s nature, and reminded the people continually, that by nature it was alienated from God, and could only remain in covenant with YHWH and live in His kingdom on the ground of His grace, which covered its sin (Ibid.).

Keil and Delitzsch’s point is further strengthened in Exodus 30:16, which says,

And you shall take the atonement money of the children of Israel, and shall appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before YHVH, to make atonement for your souls. (emphasis added)

The giving of the half-shekel was a memorial to what? The Hebrew word for memorial is “zikrown” (Strong’s H2146) meaning reminder, token, record. According to the TWOT, a “zikrown” is an object or act which brings something else to mind or which represents something else. As used in Scripture, it may be a reminder of a historical fact or event, or it may remind a person of their Creator.

How was the giving of the half-shekel a memorial for the Children of Israel? First, it reminded them of their sinfulness, of the fact that their sin would cost them something, and that the silver they paid for their sin would be used to purchase an innocent lamb, bull or goat to be sacrificed on their behalf. They furthermore could not escape the fact that sin was ever with them and that no matter how they tried not to sin, they still sinned, and they had to pay a price or penalty for that sin, and there was no escaping this vicious cycle. Something had to be done for man to break him out of this place of no escape.

Only YHVH, the Lawgiver and Judge had the power and authority to find a permanent solution. Man did not have the power to redeem himself (Psalm 49:7,15), or to grant himself clemency from his sin, or to change his heart so that he would not sin. Therefore, among those who were earnestly endeavouring to walk in righteousness, to live without sinning, the paying of the half-shekel doubtless was a constant reminder or memorial of their helplessness, and of their need of help from above. In retrospect, we now know that that help came in the person of the Messiah, Redeemer of Israel. Prior to this, Isaiah prophesied that the “Arm of YHVH” (Isa. 53:1) would be extended toward sinful man in the personage of a messianic figure who would come to earth and redeem man from sin through his own sacrificial death (e.g., Isa. 53, entire chapter).

Long before the prophets of Israel penned their scrolls, Job/Yov, one of the most ancient figures in Scripture and whose name is on what is thought by many to be the oldest book in the Bible, knew that sacrificing animals could not permanently atone for man’s sin. Though he made sacrifices for him and his children (Job 1:5), he came to the place of crying out to YHVH for a permanent solution to the high cost of sin, when he declared in Job 19:24–27,

For I know that my Redeemer lives, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see Eloah, whom I shall see for myself, and my eyes shall behold, and not another; though my heart be consumed within me.

Yeshua/Yehoshua the Messiah and Redeemer of Israel is the only one who has fulfilled this prophecy in the entire history of the people of Israel. The half-shekel the Israelites paid along with the daily sacrifices reminded them of their perpetual sinfulness and of their need for a permanent Redeemer who would once and for all atone for their sins and free them from the penalty, guilt and grip of sin. That person was Yeshua/Yehoshua.

Let’s continue exploring some other aspects of the half-shekel as it relates to the subject of atonement.

Beyond Israel’s contribution toward the construction and upkeep of the sacrificial system that the paying of the half-shekel afforded, we need to ask, as does Arthur W. Pink in his commentary on Exodus 30:11–15, why does the Torah place the command about the half-shekel between the instructions for building the Golden Altar (Exod. 30:1–10) of Incense and the Bronze Laver (Exod. 30:17-21)? Furthermore, he asks what was the significance of the amount of silver given, why was this tax levied on those twenty years of age and older, what is the link between the census of Israel and Israel’s paying of the Temple tax, why was it paid annually and what do all these things have to do with atonement or ransom for their souls? Additionally, doesn’t Scripture tell us that the Israelites had already been redeemed at the Red Sea (Exod. 15:13)? If so, why did they need to be redeemed again (Gleanings in Exodus, p. 289ff)? Understanding the answers to this question will perhaps help us to understand the deeper purpose of the half-shekel, its prophetic implication and how paying it made atonement for their souls.

To answer these questions, we need to first understand that, in Hebraic thought, redemption is not a one-time event that happens at the beginning of one’s spiritual journey as one comes into relationship with the Elohim of Israel. Redemption or salvation in the typical Christian paradigm is viewed as a one-time event that happens when one “gets saved” or is “born again.” This is not the Hebraic or biblical model. Redemption or salvation is more than an event, it is a process. It is true that one is initially saved at the beginning of one’s conversion from the kingdom of spiritual darkness to the kingdom of Elohim’s light, but Scripture teaches us that redemption is also a life-long and ongoing process, and that there is even a future redemption. Redemption in the future will culminate in what is known in Hebraic thought as “The Final Redemption” when captive and scattered Israel will be liberated and returned to the land of its promised inheritance, when the resurrection of the righteous dead will occur, when Messiah will defeat all of Israel’s enemies and will rule the earth from Jerusalem. The Apostolic Scriptures reveal that after this occurs, the resurrected and glorified Saints will rule as kings and priests under the kingship of Messiah Yeshua.

I explained in another Midrash the four steps of redemption as it is written in the Torah and confirm what Nathan Lawrence write:

Exo 6:6 “Say, therefore, to the children of Yisra’ĕl, ‘I am יהוה, and I shall bring you out from under the burdens of the Mitsrites, and shall deliver you from their enslaving, and shall redeem you with an outstretched arm, and with great judgments,

Exo 6:7 and shall take you as My people, and I shall be your Elohim. And you shall know that I am יהוה your Elohim who is bringing you out from under the burdens of the Mitsrites.

§  I shall bring you out from under the burdens of the Mitsrites: Passover

§  I shall deliver you from their enslaving: Giving of the Ruach HaQodesh to follow the Torah (Shavuot)

§  and shall deliver you: This is Yom Kippur when Messiah will come back to establish    Yehowah’ Kingdom and judge the nations.

§  and shall take you as My People and I shall be your Elohim. This corresponds to the last great day of the Feats of Tabernacle, pointing to the Olam aba, eternal life.)

The next thing that we need to understand is this: The Tabernacle of Moses was a prophetic picture of this past-present-future redemptive process. What Israel did with respect to the Tabernacle is the spiritual model or pattern that all Believers in the Elohim of Israel must follow to have a spiritual relationship with Elohim.

(The tabernacle is also a picture of Yehowah’s Kingdom in this world and how Yehowah through the building 'details of the tabernacle unveil what He is about to do. See the midrash on the Tabernacle)

Now with these things in mind, let’s answer the questions we asked earlier about the relevance of the half-shekel and how Israel’s paying it served to atone for their souls.

Israel’s sins were atoned for at their first Passover in Egypt, which was the first step in the process of redemption. This initial process culminated in Israel’s baptism in the waters of the Red Sea (Exod. 15:13). This is a prophetic picture of the Believer being baptized for the remission of sins (Mark 16:15–16 and Acts 2:37–41 cp 1Cor. 10:2). This initial process is modelled in the Tabernacle of Moses. The Altar of the Red Heifer, which stood just outside the Tabernacle, modelled the Passover lamb whose blood was smeared on the Israelites’ doors. It was a picture of atonement being made at the beginning of one’s spiritual walk with the Elohim of Israel. Nothing sinful or unclean (unatoned for or unredeemed) could enter the Tabernacle. In the future, Yeshua/Yehoshua, the Redeemer of Is­rael—of which the red heifer was a prophetic type, would be crucified outside the walls of Jerusalem (Heb. 9:11–14 and 13:8–13) fulfilling the prophetic shadow-picture of the red heifer. Once a priest or individual was spiritually or ritually purified by the ashes of the red heifer, the priest (or individual, hypothetically) was allowed to enter the Tabernacle to minister to and enter into spiritual relationship with the Elohim of Israel. Once inside, the priest (or individual, hypothetically or in a spiritual sense) would first come to the Altar of Sacrifice—a picture of the Pass­over meal. This altar reminds us of the fact that even after initial redemption (at the Altar of the Red Heifer), we are still mortal sin-prone beings. We will sin again and will still need the atoning grace and mercy of the Elohim of Israel as we progress along our spiritual journey. It was on this altar that the continual twice daily offerings were made. The purpose of these sacrifices was to atone for Israel’s sins that she would commit after her initial atonement and redemption at the Passover in Egypt and at Red Sea.

Next, one would come to the Bronze Laver, which is a picture of spiritual cleansing. It was here that the priests washed their hands and feet daily before ministering to YHVH. This not only speaks of initial immersion for the remission of sins, but ongoing cleansing of our actions (hands) and direction/walks (feet) by the water of YHVH’s Word (Eph. 5:26 cp. Heb. 10:22) and by his Spirit (Tit. 3:5), which the Gospel and Book of Acts accounts show often came upon man at the time of water baptism.

Now, why is the passage in Exodus 30 about the half-shekel positioned between the Scriptures that command the construction of the Bronze Laver and the Altar of Incense, which sat in front of the veil to the Holy of Holies—the inner most part of the Tabernacle’s sanctuary? It was at the Altar of Incense that the deepest worship of Elohim occurred. This is a picture of the Saints’ prayers going up to heaven as sweet smelling incense before the throne of Elohim (Rev. 8:4). In the Tabernacle of Moses, the Altar of Incense was positioned just in front of what is commonly called the Mercy Seat or Kapporet. The term Mercy Seat as found in many of our English Bibles derives from the Hebrew word kapar (Strong’s G3722) (see previous explanation), which according to the Theological Wordbook of the Old Testament (TWOT 1023) means to make an atonement, make reconciliation, purge. The Mercy Seat or the golden “lid” covering the Ark of the Covenant located in the Holy of Holies or D’veer (i.e., the inner shrine of the Tabernacle of Moses), is the Hebrew word kapporet (Strong’s G3727, TWOT 1023c) meaning the place of atonement or the place where atonement was made. The TWOT defines what happened at the kapporet as follows:

It was from the … Mercy Seat that [YHVH] promised to meet with the men [of Israel] (Num. 7:89). The word, however, is not related to mercy and of course was not a seat. The word is derived from the root “to atone.” The Greek equivalent in the LXX (Septuagin) is usually hilasterion, “place or object of propitiation,” a word which is applied to [Messiah] in Rom. 3:25. The translation “mercy seat” does not sufficiently express the fact that the lid of the ark was the place where the blood was sprinkled on the Day of Atonement. “Place of atonement” would perhaps be more expressive.

What is the message here? Why does YHVH’s Torah position the command for Israel to pay the silver half-shekel between the instructions to build the Bronze Laver and the Altar of Incense? Simply this, YHVH was trying to teach his people that man cannot enter into an intimate spiritual relationship with his Creator, his Heavenly Father until he has had his sins atoned for, been spiritually cleansed by the “washing” of the Word of Elohim and by the work of the Spirit of Elohim in one’s heart and mind. Only then, can one enter into the holy (set-apart) Tabernacle or sanctuary, stand before his Creator and offer up to him prayer and praise.

(The bronze laver as described in the midrash on the building of Tabernacle is very interesting compare to gold and silver which are pure metals. In Hebrew the word for brass is: Strong’s # 5178 נחשׁת n^echôsheth nekh-o'-sheth, written nun,chet,shin, Tav;

For H5154; copper; hence, something made of that metal, that is, coin, a fetter; figuratively base (as compared with gold or silver): - brasen, brass, chain, copper, fetter (of brass), filthiness, steel.

H5154 נחוּשׁה n^echûshâh  n^echûshâh nekh-oo-shaw', nekh-oo-shaw'

Feminine of H5153; copper: - brass, steel. Compare H5176.

H 5176 נחשׁ

nâchâsh naw-khawsh'

The same as H5175; Nachash, the name of two persons apparently non Israelites: - Nahash.

H 5175 שׁ nâchâsh naw-khawsh' From H5172; a snake (from its hiss): - serpent

So we see that the word “n^’chôsheth” comes from the word “nachasch” which mean “serpent” or “snake”. Remember that HaSatan is also called that” Old serpent “(Revel.12:9). Where now is the relationship between the Brass laver, HaSatan and the serpent and the washing of the hands and feet?

HaSatan is pictured by the serpent who is the father of lie! The brass laver was located outside the Qadosh place in the Tent of meeting,  in the Tabernacle courtyard.

In the Qadosh Place could only enter the priests who were taught in the Torah belonged the tribe of Levy. Outside in the courtyard the children of Israel came to bring sacrifice to the Priest.

The Priest had to wash his hands and sometime feet when entering the Qadosh place, before doing the service.

Brass is an impure metal which contain many other particle which make it impure. Brass is a picture of the impure nature of man. The Priest has to wash his hands and feet in the brass laver representing the removal of impurity (by washing with water) in action and walk outside Messiah.

Brass unlike gold and silver is a compounded alloy of different metals which represent the imperfection or impurity of our flesh.)

The half shekel was made of silver, which represents redemption or Elohim’s ransom price for man’s sin. In fact, the entire Tabernacle rested on a silver foundation. The vertical boards of the Tabernacle itself were set in posts of silver (Exod. 26:15–30) made from the half-shekels that came from the people (Exod. 38:25–27). This teaches us that the redemption of humanity is at the very foundation of the whole Tabernacle system

All, both rich and poor were to give a half-shekel. This teaches us that all men are equal before Elohim, that he is not a respecter of persons, that all equally need redemption from sin, and that no man’s sin is greater or less than that of another. A shekel, which was a unit of measure, was comprised of twenty gerahs (Exod. 30:13). The half-shekel was ten gerahs. Albert W.Pink points out that ten is the biblical number of human responsibility and points to the Ten Commandments, which represent man’s legal responsibility before YHVH. In sinning, man has violated these Ten Commandments and brought upon himself the resulting death penalty. Paying the ten gerahs of silver was an object lesson to teach the Israelites the important principle that there is a price to pay when we break Elohim’s laws (Gleanings in Exodus, p. 291). Those ten “gerahs” went, in part, toward purchasing the animals used in the on-go­ing sacrifices on the Altar of Sacrifice in the Tabernacle.

The paying of the half-shekel annually shows that even after Israel had been redeemed initially at the beginning of their spiritual walk, they still sinned, a price still had to be paid for that sin, and an atonement of blood had to still be paid for each and every sin. That was under the Levitical sacrificial system. Since Yeshua/Yehoshua came and died on the cross/stake paying for our sins once and for all, we now have only to confess our sins, repent of them and YHVH will cleanse us of unrighteousness and forgive us of our sins on the merit of Yeshua/Yehoshua’s having paid the price for our sins by his blood atonement (1 John 1:9; Heb. 10:1–22).

We will now answer the question why the command to give the half-shekel was tied to the numbering of Israel. Scripture teaches us that the numbering of something indicates ownership (Pink, p. 290). A person counting his money, or a shepherd his sheep is a sign of possession. YHVH’s numbering of Israel was his way of saying, “These are mine. These redeemed people are my treasured possession!” (Exod. 19:5–6). Only a redeemed people can be the people of YHVH. They have been called out of the world to be his special people.

Finally, only those of age twenty and above were subject to paying the half-shekel. Why age twenty? The Torah reveals that this is the age of accountability. At this age, a man was old enough to go to war (Num. 1:3). Furthermore, YHVH held all those who were twenty and above accountable for the sins of Israel in the wilderness (Num. 14:29; 32:11). YHVH reckoned that by age twenty a person should have the maturity to know the difference between good and evil and be able to make right choices. This was also the age when an Israelite male should take full accountability for his sins and those of his household, assuming he was married. In other words, by age twenty, a person should be walking as a fully redeemed Israelite before YHVH.

Again, there are those who would lift from Scripture a single passage like Exodus 30:15–16 or Numbers 31:50 and attempt to formulate doctrines inconsistent with the rest Scripture. For example, some have attempted to use these passages to “prove” that one can atone for one’s sins through other means than the shedding of blood. This, frankly, is a weak attempt to circumvent some very prominent Scriptures and biblical patterns that teach that only through the shedding of blood can atonement be made. Eventually, it is an attempt to invalidate the Messiahship of Yeshua/Yehoshua, the Lamb of Elohim slain from the foundation of the world who came as the arm of YHVH to take away the sins of the world (Rev. 13:8; Isa. 53:1; John 1:29).

If one takes a single passage from the Torah that speaks about atonement being made for souls, and does not consider the broader meaning and spiritual context of the Hebrew word “kaphar” or atonement and the context in which that word is used, then one may well fall into the trap of snipping a twig from the tree and calling it the trunk

Numbers 31:50 and Exodus 30:11–16 cannot be taken as doctrinal statements defining the whole concept of atonement, or in some way inferring that Scripture teaches that atonement can occur without the shedding of blood. Scripture nowhere implies that one can do an “end run” around the shedding of blood for the atoning or remission of one’s sins. If the shedding of blood is not necessary to atone for man’s sins then YHVH lies when he clearly states in Leviticus 17:11, “For the life of the flesh is in the blood, and I have given it to you on the altar to make atonement for your souls; for it is the blood by reason of the life that makes atonement” (NAS). Do we make void a foundational truth of Torah from the lips of YHVH by our misunderstanding of a few obscure (to us) verses in the Torah? Elohim forbid! May it never be so!

Make no mistake about it, the sinner has two choices: namely, to pay or atone for his sin with his own blood (Ezek. 18:10-13, 20), or for someone else to step in, to die in his place thus redeeming, atoning, or ransoming him from the guilt and penalty of his own sin, which is eternal death. Job knew he needed a redeemer and that his own righteousness could not save him from eternal death (Job 19:24-27). Do you know this? Who is your Redeemer?

• Moshe makes atonement for the sins of the children of Israel (carnal man)

Sh’mot 32:30 Compare with Hebrew 7:25

• Animals used for atonement Vayiqra 1:3-4 Compare Hebrew 1 Kefa (Peter) 1:10, Ephesians 5:27
• Atonement to be made by the priest Vayiqra 4:20 Compare: Hebrew 4:14, 9:14-15
• Atonement made by sprinkling of the blood and burning ( annihilation) of the flesh Vayiqra 4:25-26 Compare: Hebrew 9:13-14
• Sacrifice represents the sweet and pleasant odour to Abba Yehowah Vayiqra 4:31 Compare: Romans 12:1
• Atonement for the sins of the High Priest  Vayiqra 5:10
• Yehoshua was WITHOUT sin: Heb 4:15  For^G1063 we have^G2192 not^G3756 an high priest^G749 which cannot^{G1410 G3361} be touched with the feeling of^G4834 our^G2257 infirmities;^G769 but^G1161 was in^G2596 all points^G3956 tempted^G3985 like as^{G2596 G3665} we are, yet without^G5565 sin.^G266
• Yom Kippur  personal atonement as also corporate Isarel

a)     for the priest first  concerning his ignorance: Vayiqra (Leveticus) 5:18

b)     For the priest and the people: Vayiqra 9:7

c)     For the assembly: Vayiqra 16

§    Scapegoat = Hebrew “Azazel”, meaning the goat of departure

§  The incense = Hebrew “Quetoreh”, meaning fumigation, perfume.

Compare with: Revelation 8:3-4

• Yehoshua the supreme sacrifice (Hebrew 10:10) pointing to the death on the stake which point to the red heifer on the altar.
• The High priest sprinkled the mercy seat with blood during Yom Kippur (Vayiqra 16:14)
• Yehoshua sprinkled many nations with his blood ( YeshaYahu 52:15)
• (Isa 52:15 [RNKJV])
• So shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider.
• The high priest had to wash his clothes after performing the sacrifice (Vayiqra 16:23)
• Yehoshua’s garment was stained with blood, and he was wearing pure white robe of righteousness (Rev. 3:4-5, 7:9, 13-14)

     The two goats of Vayiqra 16:

Azazel represents the entire removal of sin’s defilement from the tabernacle and the camp of Israel, out into the wilderness

Psa 103:12 As far as east is from west, So far has He removed our transgressions from us.

Azazel was sent into the wilderness alive to make atonement for our sins:

YeshaYahu

Isa 53:6 We all, like sheep, went astray, each one of us has turned to his own way. And יהוה has laid on Him (Yehoshua) the crookedness of us all.

Isa 53:12 Therefore I give Him (Yehoshua) a portion among the great, and He divides the spoil with the strong, because He poured out His being unto death, and He was counted with the transgressors, and He bore the sin of many, and made intercession for the transgressors.

There is may be another aspect of the two goats of Yom Kippur:

First we see the sacrifice of Moschiach and his work in the first Goat who through HIS Blodd make atonement for all those who believe in His Name:

(Lev 16:7 [RNKJV])

And he shall take the two goats, and present them before YHWH at the door of the tabernacle of the congregation.

(Lev 16:8 [RNKJV])

And Aaron shall cast lots upon the two goats; one lot for YHWH, and the other lot for the scapegoat.

(Lev 16:9 [RNKJV])

And Aaron shall bring the goat upon which YHWH's lot fell, and offer him for a sin offering.

(Lev 16:10 [RNKJV])

But the goat, on which the lot fell to be the scapegoat, shall be presented alive before YHWH, to make an atonement with him, and to let him go for a scapegoat into the wilderness.

(Lev 16:11 [RNKJV])

And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:

(Lev 16:12 [RNKJV])

And he shall take a censer full of burning coals of fire from off the altar before YHWH, and his hands full of sweet incense beaten small, and bring it within the vail:

(Lev 16:13 [RNKJV])

And he shall put the incense upon the fire before YHWH, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:

(Lev 16:14 [RNKJV])

And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.

(Lev 16:15 [RNKJV])

Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

(Lev 16:16 [RNKJV])

And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.

(Lev 16:17 [RNKJV])

And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

(Lev 16:18 [RNKJV])

And he shall go out unto the altar that is before YHWH, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.

(Lev 16:19 [RNKJV])

And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

(Lev 16:20 [RNKJV])

And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:

Now let us look at Azazel if we can find an explanation:

(Lev 16:21 [RNKJV])

And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:

(Lev 16:22 [RNKJV])

And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness (midbar in Hebrew, an open field not a desert)

(Lev 16:23 [RNKJV])

And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:

(Lev 16:24 [RNKJV])

And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

(Lev 16:25 [RNKJV])

And the fat of the sin offering shall he burn upon the altar.

(Lev 16:26 [RNKJV])

And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.

(Lev 16:27 [RNKJV])

And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.

(Lev 16:28 [RNKJV])

And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

(Lev 16:29 [RNKJV])

And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you:

(Lev 16:30 [RNKJV])

For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before YHWH.

(Lev 16:31 [RNKJV])

It shall be a Sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.

The Goat was left alive in the wilderness, is it not also a picture of Moschiach Yeshua who is alive for ever more, the wilderness been a picture of the world we are living today, scattered in the four corners of the earth! Is not Yeshua who bear our sin? "confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness"

The wilderness in Hebrew is not a desert place as it is often understand, but a land of pasture; It is the Hebrew word "midbar" from the word "dabar" (words).

We shall mediate upon this aspect to gain more understanding of the scapegoat.

Yom Kippur the great and terrible day:

Yom Teruah the first day of the seventh month correspond to the last trump (1^st Corinthians 15:51 and Rev. 11:15-18, also Matt. 24:31 at the end of the great tribulation Mattityahu 24:21 prior the wrath of Elohim and the seven bowl (Rev. Chapters 15 -16) and the coronation of the Great King.

- The day of restitution of all things:

Act 3:20 and that He sends יהושע Messiah, pre-appointed for you,

Act 3:21 whom heaven needs to receive until the times of restoration of all matters, of which Elohim spoke through the mouth of all His set-apart prophets since of old.

Azazel a euphemism for Yehoshua who has become our scapegoat, and also for the all world.

Some scholars say that Azazel is a picture of HaSatan, as it is written in the book of Enoch (quotation from Eddie Chemney on “The Feats of YHWH”:

The Hebrew word for scapegoat is azazel. Azazel was seen as a type of satan (Ha satan) in the intertestamental Book of Enoch (8:1). The sins of the people and thus the punishment of the people were laid upon azazel the scapegoat. He would bear the sins of the people and the punishment of the people would be upon him. Azazel being sent into the wilderness is understood to be a picture of satan (Ha satan) being cast into the lake of fire (Revelation 19:20).
HaSatan is a Hebrew word meaning: “the adversary”.

There is controversy wither Azazel is a picture of HaSatan or a picture of Yehoshua who carry our sins away!

Shaul says that the god of this world is HaSatan:

2.Co 4:4 in whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Messiah, who is the image of God, should shine unto them.

The scriptures tell us that it is Yehoshua who took our sins away and it is he who has been made propitiation for our sins:

Rom 3:24 being declared right, without paying, by His favour through the redemption which is in Messiah יהושע,

Rom 3:25 whom Elohim set forth as atonement, through belief in His blood, to demonstrate His righteousness, because in His tolerance Elohim had passed over the sins that had taken place before,

1Jn 2:2 and He Himself is an atoning offering for our sins, and not for ours only but also for all the world.

Also in:

2Co 5:21 for He made Him who knew no sin to be sin for us, so that in Him we might become the righteousness of Elohim.

In 1^st Kefa (Peter) 4:18, Kefa speaks of three kind of people: righteous, ungodly, and sinner.

1.Pe 4:18 And if the righteous one is scarcely saved, where shall the wicked and the sinner appear?

It is said in Judaism that three books are open according to Daniel 7:10 (books is plural).

Dan 7:10 “A stream of fire was flowing and coming forth from His presence, and a thousand thousands served Him, and ten thousand times ten thousand stood before Him, the Judge was seated, and the books were opened.

■The book of the righteous with eternal life

Php 4:3 and I also ask you, true companion, help these women who laboured with me in the Good News, with Qlemes also, and the rest of my fellow workers, whose names are in the Book of Life.

■The book of the eternal condemned

Rev 13:8 and all those dwelling on the earth, whose names have not been written in the Book of Life of the slain Lamb, from the foundation of the world shall worship him.

Rev 17:8 “The beast that you saw was, and is not, and is about to come up out of the pit of the deep and goes to destruction. And those dwelling on the earth, whose names are not written in the Book of Life from the foundation of the world, shall marvel when they see the beast that was, and is not, and yet is.

■The book of those whose fate is not decided until the Day of Judgment

The book of life:

Rev 3:5 “He who overcomes shall be dressed in white robes, and I shall by no means blot out his name from the Book of Life, but I shall confess his name before My Father and before His messengers.

■The resurrection of the death corresponds to the end of the tribulations according to Shaul (1^st Corinthians 15:52), and the catching up of the saints in the air:

1Co 15:52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

1Th 4:17 Then we, the living who are left over, shall be caught away together with them in the clouds to meet the Master in the air – and so we shall always be with the Master.

Rev 11:15 and the seventh messenger sounded, and there came to be loud voices in the heaven, saying, “The reign of this world has become the reign of our Master, and of His Messiah, and He shall reign forever and ever!

■Which also announce the punishment of the wicked:

Rev 14:14 And I looked and saw a white cloud, and sitting on the cloud was One like the Son of Aḏam, having on His head a golden crown, and in His hand a sharp sickle.

Rev 14:15 And another messenger came out of the Dwelling Place, crying with a loud voice to the One sitting on the cloud, “Send Your sickle and reap, because the hour has come for You to reap, because the harvest of the earth is ripe.”

Rev 14:16 and the One sitting on the cloud thrust in His sickle on the earth and the earth was reaped.

Rev 14:17 and another messenger came out of the Dwelling Place which is in the heaven and he too held a sharp sickle.

Rev 14:18 and another messenger came out from the altar, having authority over the fire, and he cried with a loud cry to him having the sharp sickle, saying, “Send your sharp sickle and gather the clusters of the vine of the earth, because her grapes are ripe.”

Rev 14:19 and the messenger thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of Elohim.

Rev 14:20 And the winepress was trodden outside the city, and blood came out of the winepress, up to the bridles of the horses, for about three hundred kilometres.

■The saints (Qadosh one) are not appointed to wrath:

1Th 1:10 and to wait for His Son from the heavens, whom He raised from the dead, יהושע, who is delivering us from the wrath to come.

1Th 5:9 because Elohim did not appoint us to wrath, but to obtain deliverance through our Master יהושע Messiah,

■The fall harvest: This time period, from Yom Teruah to Succoth last fifteen days. Revelation 14 speaks of two ends time’s harvest of which the fall harvest are a shadow picture.

●Harvest of the saints for their rewards

Rev 14:4 They are those who were not defiled with women, for they are maidens. They are those following the Lamb wherever He leads them on. They were redeemed from among men, being first-fruits to Elohim and to the Lamb.

Rev 14:5 and in their mouth was found no falsehood, for they are blameless before the throne of Elohim.

Mat 24:30 “And then the sign of the Son of Aḏam shall appear in the heaven, and then all the tribes of the earth shall mourn, and they shall see the Son of Aḏam coming on the clouds of the heaven with power and much esteem.

Mat 24:31 “And He shall send His messengers with a great sound of a trumpet, and they shall gather together His chosen ones from the four winds, from one end of the heavens to the other.

●Harvest of the wicked

Rev 14:15 And another messenger came out of the Dwelling Place, crying with a loud voice to the One sitting on the cloud, “Send Your sickle and reap, because the hour has come for You to reap, because the harvest of the earth is ripe.”

Rev 14:16 and the One sitting on the cloud thrust in His sickle on the earth and the earth was reaped.

Rev 14:17 and another messenger came out of the Dwelling Place which is in the heaven and he too held a sharp sickle.

Rev 14:18 And another messenger came out from the altar, having authority over the fire, and he cried with a loud cry to him having the sharp sickle, saying, “Send your sharp sickle and gather the clusters of the vine of the earth, because her grapes are ripe.”

Rev 14:19 and the messenger thrust his sickle into the earth and gathered the vine of the earth, and threw it into the great winepress of the wrath of Elohim.

Rev 14:20 And the winepress was trodden outside the city, and blood came out of the winepress, up to the bridles of the horses, for about three hundred kilometres.

■The seven bowls of judgement on Babylon

Rev 18:23 “And the light of a lamp shall not shine in you any more at all. And the voice of bridegroom and bride shall not be heard in you any more at all. For your merchants were the great ones of the earth, for by your drug sorcery all the nations were led astray.

Rev 19:2 “Because true and righteous are His judgments, because He has judged the great whore who corrupted the earth with her whoring. And He has avenged on her the blood of His servants shed by her.”

THE FAST of YOM KIPPUR

Today many people are fasting. We can see a fast for the Muslim during their Ramadan.

We see also fasting in the world for people, some to lose weight.

Fasting exist since the ancient time.

What is the difference for Yehowah’s people to fast?

What is the difference here during Yom Kippur?

We know a fast cannot impress Elohim. Yehowah do not delight in a fast which is done by tradition:

Isa 58:3 They say, ‘Why have we fasted, and You have not seen? Why have we afflicted our beings, and You took no note?’ “Look, in the day of your fasting you find pleasure, and drive on all your labourers.

Isa 58:4 “Look, you fast for strife and contention, and to strike with the fist of wrongness. You do not fast as you do this day, to make your voice heard on high.

            ●Individual fast shall be kept secret:

Mat 6:16 “And when you fast, do not be sad-faced like the hypocrites. For they disfigure their faces so that they appear to be fasting to men. Truly, I say to you, they have their reward.

Mat 6:17 “But you, when you fast, anoint your head and wash your face,

Mat 6:18 so that you do not appear to men to be fasting, but to your Father who is in the secret place. And your Father who sees in secret shall reward you openly.

            ●Yom Kippur is a day of corporate fasting for all Israel:

Lev 16:29  And this shall be^H1961 a statute^H2708 for ever^H5769 unto you: that in the seventh^H7637 month,^H2320 on the tenth^H6218 day of the month,^H2320 ye shall afflict^{H6031 (H853)} your souls,^H5315 and do^H6213 no^H3808 work^H4399 at all,^H3605 whether it be one of your own country,^H249 or a stranger^H1616 that sojourneth^H1481 among^H8432 you:

There is no mention of fasting in this verse!

To afflict the soul is understood in Hebraic thought that one should fast:

Isa 58:5 “Is it a fast that I have chosen, a day for a man to afflict his being? Is it to bow down his head like a bulrush, and to spread out sackcloth and ashes? Do you call this a fast, and an acceptable day to יהוה?

Ezr 8:21 I then proclaimed a fast there, at the river of Ahawa, to humble(afflict/ani Heb.) ourselves before our Elohim, to seek from Him the right way for us and our little ones and all our possessions,

Psa 35:13 But I, when they were sick, I put on sackcloth; I humbled(afflicted) my being with fastings; And my prayer would return to my own bosom.

We see clearly that fasting is to afflict the soul. Let us see the Hebrew meaning:

Afflict: Strong’s # H6031 ענה ‛ânâh aw-naw' written: Ayin,nun,he.

A primitive root (possibly rather identical with H6030 through the idea of looking down or browbeating); to depress literally or figuratively, transitively or intransitively (in various applications). (sing is by mistake for H6030.): - abase self, afflict (-ion, self), answer [by mistake for H6030], chasten self, deal hardly with, defile, exercise, force, gentleness, humble (self), hurt, ravish, sing [by mistake for H6030], speak [by mistake for H6030], submit self, weaken, X in any wise.

To depress, to abase self, chasten elf, deal hardly, humble, force, submit self.

When we look at this fast which is for all Israel at the time of Yom Kippur, knowing that Yom Kippur is the time of Judgment; we understand that Yehowah is showing His people that they should remember that the day will come to mourn and afflict the soul for the sins of the all house of Israel and there will be the intervention of Elohim to remove sins.

During the fast of Yom Kippur we acknowledge that our salvation is not in us but only by Elohim’s favour.

David writes:

Psa 25:18 Look upon mine affliction (was David fasting?) and my pain; and forgive all my sins.

Psa 51:9 Hide thy face from my sins, and blot out all mine iniquities.

Psa 69:5 O Elohim, You Yourself know my foolishness; And my guilt has not been hidden from You.

Psa 103:10 He has not done to us according to our sins, Nor rewarded us according to our crookednesses.

This time came when Yehoshua gave his life by taking our sin upon himself at Passover.

Yehoshua fulfilled the requirement of Passover but also the requirement of Yom Kippur. Those who are in Messiah, are no more under the Judgment of Elohim.

1Th 5:9 Because Elohim did not appoint us to wrath, but to obtain deliverance through our Master יהושע Messiah,

How do we know that Yehoshua has fulfilled the requirement of Yom Kippur?

Yehoshua is our High Priest and has entered the Holy of Holy in the heavens with his own blood once for all. Yom Kippur is the only day when the High Priest enter the Holy of Holy!

Heb 9:11 But Messiah, having become a High Priest of the coming good matters, through the greater and more perfect Tent not made with hands, that is, not of this creation,

Heb 9:12 entered into the Most Set-apart (Holy of Holy) Place once for all, not with the blood of goats and calves, but with His own blood, having obtained everlasting redemption.

Heb 10:10 By that desire we have been set apart through the offering of the body of יהושע Messiah once for all.

Heb 10:11 And indeed every priest stands day by day doing service, and repeatedly offering the same slaughter offerings which are never able to take away sins.

Heb 10:12 But He, having offered one slaughter offering for sins for all time, sat down at the right hand of Elohim,

Heb 10:13 waiting from that time onward until His enemies are made a footstool for His feet.

Heb 10:14 For by one offering He has perfected for all time those who are being set apart.

Heb 10:1 for the Torah, having a shadow of the good matters to come, and not the image itself of the matters, was never able to make perfect those who draw near with the same slaughter offerings which they offer continually year by year.

We need Messiah Yehoshua to make us acceptable before Elohim!

●Yom Kippur will be the day at the End of the great tribulation the day of the sounding of the great trump.(Matt.24:31)

Joe 1:14 Set apart a fast. Call an assembly, gather the elders, all the inhabitants of the land, into the House of יהוה your Elohim, and cry out to יהוה.

Joe 1:15 Alas for the day! For the day of יהוה is near, and it comes as destruction

Let all the inhabitants of the earth tremble!

Joe 2:1 blows a ram’s horn (shofar) in Tsiyon, and sound an alarm in My set-apart mountain! Let all the inhabitants of the earth tremble, for the day of יהוה is coming, for it is near:

Joe 2:2 a day of darkness and gloom, a day of clouds and thick darkness, like the morning clouds spread over the mountains – a people many and strong, the like of whom has never been, nor shall there ever be again after them, to the years of many generations.

May Yehowah bless all His children who have chosen the way of life in Messiah Yehoshua. Amen!

37 FROM PARASHA SHLACH LECHA

PUTTING THINGS IN RIGHT CONTEXT.
From Parasha Shlach Lecha we read in chapter 13 from those spying the Land of Canaan following:
Nb 13:33 And there we saw the GIANTS, the sons of Anak, [which come] of the giants: and we were in our own sight as grasshoppers, and so we were in their sight.
The Hebrew text is more clear (see first picture)

In the bok of b'reshit we read about the same "nephilyim"

Gen 6:4 There were GIANTS in the earth in those days; and also after that, when the sons of Elohim came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

See the Hebrew text in the 2nd picture. The difficulty comes because some have use the term "nephilyim" in the context of "sons of Elohim" to be "angels", or bad "angels" taking women to themselves.
First let see what the word "nephilyim" means:
H5303 נְפִיל nphiyl (nef-eel') n-m. נְפִל nphil (nef-eel') 
(properly) a feller, i.e. a bully or tyrant.
[from H5307]

FROM THE ROOT WORD 
H5307 נָפַל naphal (naw-fal') v.
to fall.

The second difficulty comes from the term "sons of Elohim". Here it must be emphasized that the term "Elohim" can also be used for men as we see in Psalm 82
Ps 82:1 A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods (Elohim).
Ps 82:2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.
Ps 82:3 Defend the poor and fatherless: do justice to the afflicted and needy.
Ps 82:4 Deliver the poor and needy: rid [them] out of the hand of the wicked.
Ps 82:5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
Ps 82:6 I (Yehowah) have said, Ye [are] gods (Elohim); and all of you [are] children of the most High.
Ps 82:7 But ye shall die like men, and fall like one of the princes.
Ps 82:8 Arise, O God (Elohim/Yehowah), judge the earth: for thou shalt inherit all nations.

Here the "elohim" are the judges of Ysrael.
In B'reshit/Gen 6, the "sons of Elohim" are not the sons of YHWH rather the sons of the judges among Seth's descendants who lusted after the daughters of Qayin, and thus FALLED from their given position by corrupting themselves with pagans women, as we see in Badmidbar/Number 13:33 that the "nephilyim" were the SONS OF ANAK, who himself was the son of Ham (b'reshit/Gen. 9:18).

JUDGES:
Ex 21:5 And if the servant shall plainly say, I love my master, my wife, and my children; I will not go out free:
Ex 21:6 Then his master shall bring him unto the JUDGES (Elohim); he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever. (see the third picture)

Another example:
1S 2:25 If one man sin against another, the JUDGE(Elohim) shall judge him: but if a man sin against Yehowah, who shall intreat for him? Notwithstanding they hearkened not unto the voice of their father, because Yehowah would slay them. (see picture 4). Here we see clearly the difference between "judges" as humans and Yehowah THE ELOGIM.