Podcasts about yom kippur day

Takeaways from this study Own harm even when it wasn't intentional. Leviticus 5 shows that unknown or unintended sin still damages relationships. When you realize harm has occurred, you take responsibility and pursue repair, not excuses. Practice regular, concrete confession. Confession is not just “between me and God.” James 5:16 and Matthew 18 call for honest confession to trusted, mature believers so that healing can begin. Treat hard conversations as a מצוַה mitzvah (command).Confronting sin or hurt in a brother or sister is not optional. Matthew 18 frames it as obedience to God with the goal of restoration, not as a personal preference. Aim for תשוּבָה teshuvah, not punishment. The pattern from Leviticus, Yom Kippur, and 1Corinthians/2Corinthians shows that God's goal is turning and restoration, not simply “winning” a conflict or pushing people away. Repair includes restitution where possible. The אָשָׁם 'asham (guilt offering) reminds us that saying “sorry” is often not enough. When you can, make practical restitution — time, money, reputation, or effort to rebuild trust. Guard your tongue as seriously as any other sin. לָשׁוֹן הָרַע lashon hara‘ (harmful speech, gossip) can quietly destroy reputations and relationships, regardless of our intent. Before you share something about someone with someone else, ask: “Will this heal, or will this wound?” Stay rooted in community and prayer. James 5 and Hebrews 10 assume believers walking together — confessing, praying, and encouraging. Isolation makes sin easier to hide and harder to heal; intentional fellowship makes repentance and restoration more likely. The Torah offerings to the work of the Messiah and to practical congregational life. The goal is to show that God does not ignore hidden failure. Instead, He exposes, forgives, and restores. He also commands His people to imitate that pattern with one another. Hidden and unknown guilt Leviticus 5 addresses sins that are not immediately obvious. They may be hidden, unknown, or unintended, but they still matter. The chapter deals with several situations (Leviticus 5:1–13, 15–19): First, it mentions a person who hears a public adjuration to testify and remains silent (Leviticus 5:1). Silence in the face of known truth incurs guilt. Second, it covers ritual impurity that is not recognized until later (Leviticus 5:2–3). Third, it addresses rash oaths, made without careful thought (Leviticus 5:4). When the person later becomes aware of the sin, “he shall confess that in which he has sinned” (Leviticus 5:5 NASB95). Awareness triggers responsibility. Confession must follow. Ignorance does not cancel harm. Damage to relationships, whether with God or people, remains real. Therefore, repair is not optional. Once a person realizes that a wrong has occurred, he must seek to set it right. Confession and the discipline of return Leviticus 5 is part of a broader biblical call to תְּשׁוּבָה teshuvah (turning, repentance). The root שׁוּב shuv means “to turn” or “return.” Repentance involves turning from a destructive path and returning to God's way. This connects with Apostle Ya’akov’s teaching that knowing the good and refusing to do it is sin (cf. James 4:17). When someone becomes aware of sin, silence or passivity deepens the guilt. Instead, Scripture calls for an active response. Confession in the Bible often uses the Greek verb ὁμολογέω homologeō (to confess, agree). It appears in James 5:16: “Therefore, confess your sins to one another, and pray for one another so that you may be healed” (NASB95). Confession means agreeing with God's verdict about the act. It also means bringing that truth into community, not hiding it in isolation. Congregational repair Matthew 18 is a “bedrock” passage for congregational repair. Messiah Yeshua (Christ Jesus) outlines a path for dealing with sin between believers (Matthew 18:15–17). If a brother sins, one goes to him in private (Matthew 18:15). If he listens, the relationship is restored. If not, one or two spiritually mature believers to join as witnesses (Matthew 18:16). If he still refuses, the matter goes before the wider ἐκκλησία ekklēsia (assembly) (Matthew 18:17). Persistent refusal may lead to distancing the person from the congregation for a time. These confrontations are not optional. They are מִצְוֹת mitzvot (commandments). They are unpleasant, but they form part of faithful obedience. The aim is not punishment. The aim is restoration and תְּשׁוּבָה teshuvah. Restoration, not destruction We see an example of confrontation and restoration in action from Paul’s two surviving letters to the congregation in the cosmopolitan Greek city of Corinth. In 1Corinthians 5, Paul confronts a case of extreme sexual immorality. He insists that such behavior cannot continue among those who represent the holy God. However, the final goal is not permanent exclusion. In 2Corinthians 2:6–8, Paul speaks about restoring a repentant offender. He urges the community to forgive and comfort, so the person is not overwhelmed by sorrow. This is a biblical pattern. Correction must point toward healing, not shaming for its own sake. The Hebrew term used for guilt offering, אָשָׁם 'asham (guilt), has a verbal form that can sound like “ashamed” in English. While this is a memory aid, it’s not a linguistic link. Yet the image helps: guilt that is acknowledged and addressed can move from shame to restoration. God's provision for economic situations in the offerings Leviticus 5 also shows sensitivity to economic status. Different offerings match different financial capacities (Leviticus 5:6–13). A female sheep or goat for those with standard means. Two turtledoves or pigeons for the poor. A measure of fine flour for the very poor. This scaling shows that God does not restrict forgiveness to the wealthy. He provides a path of repair for everyone. We see in Luke 2:22–24, where מִרְיָם Miryam (Mary) and יוֹסֵף Yosef (Joseph) offer birds for the Torah purification offering for a woman after Yeshua's birth. This offering matches the provision for the poor. It indicates their economic status and shows continuity between Torah practice and the life of Yeshua's family. ‘Clean,’ ‘unclean’ and the lesson behind the food laws Leviticus 5 connects with wider purity laws. טָמֵא tamé (ritually unfit, often “unclean”) and טָהוֹר tahor (fit, “clean”). These categories affect whether a person may approach the Sanctuary (Leviticus 5:2–3). We see these two words in Leviticus 11 with the food laws. God sets out a kind of “lifelong fast.” His people may eat some animals, but not others. The purpose goes beyond diet. Leviticus 11:44–45 emphasizes holiness: “Be holy, for I am holy” (NASB 1995). If people treat these commands only as mechanical rules, they miss the point. The rules are signs pointing to a larger lifestyle of holiness (recognizing that God’s ways are largely separate from the degraded behaviors of the world). The food laws remind the people that common influences can contaminate their distinct calling. The heart of fasting In Isaiah 58, we see a correction about the Yom Kippur (Day of Atonement) fast. Leviticus 16 commands the people to afflict or humble themselves (עִנָּה ‘inah, from עָנָה ‘anah) on Yom Kippur (Leviticus 16:29–31). This includes fasting from food and water. However, Isaiah 58 confronts a shallow fast. The people complain that God does not notice their fasting (Isaiah 58:3). God responds that their fast lacks justice and mercy. He describes the fast He chooses: to loose bonds of wickedness, to care for the oppressed, the widow, the orphan, and the stranger (Isaiah 58:6–7). A person can “oppress” himself by fasting and yet still oppress others. In that case, the ritual misses its purpose of transformation. True humbling aims to draw closer to God's heart and to love others. Sin “with a high hand” Numbers 15 provides a parallel and expansion to Leviticus 4–5.It describes unintentional sins and their offerings (Numbers 15:22–29). But it also describes deliberate sins. The key phrase is בְּיָד רָמָה b'yad ramah (with a high hand) (Numbers 15:30). This idiom describes arrogant, defiant sin. It corresponds to the category עָוֹן avon (iniquity). Such sin involves not only missing the mark, but resisting God's authority. Numbers 15:30–31 states that the person who acts with a high hand despises the word of the LORD. He shall be cut off from his people. Yom Kippur and the covering of iniquity This as a severe picture. Yet it also points to the special role of the Day of Atonement in covering iniquity — as well as sin (an error) and transgression (more willful). Leviticus 16 describes Yom Kippur, the Day of Atonement.Two goats stand at the center of the ritual (Leviticus 16:7–10).One goat is “for the LORD.” Its blood covers the sanctuary and the people's sins, transgressions, and iniquities (Leviticus 16:15–19).The other goat bears the iniquities into the wilderness (Leviticus 16:20–22). This is God's answer even to such an affront and breach of relationship as עָוֹן avon (iniquity). A person who had sinned with a high hand and been cut off still has a path back. He must humble himself deeply on Yom Kippur. He must recognize that without this day he would remain excluded. This pattern reveals God's desire for restoration. He takes sin seriously. Yet He provides a way for even the worst rebellion to be forgiven, if there is genuine תְּשׁוּבָה teshuvah. The offerings as patterns and the work of the Messiah The early chapters of Leviticus as a sequence of offerings: עֹלָה ‘olah (burnt/ascending offering) in Leviticus 1.It represents total consecration, fully consumed on the altar. מִנְחָה minchah (grain/tribute offering) in Leviticus 2.It expresses thanksgiving and dedication of daily provision. שְׁלָמִים shelamim (peace or well-being offerings) in Leviticus 3. They celebrate restored fellowship and contentment (שָׁלוֹם shalom). חַטָּאת ḥaṭṭat (sin/purification offering) in Leviticus 4–5.It focuses on purification from sin, especially unintentional sin. אָשָׁם 'asham (guilt/reparation offering) in Leviticus 5.It deals with guilt that requires restitution. These offerings act as patterns or shadows. They point beyond themselves. The Tabernacle and later the Temple follow the pattern shown to Moses on the mountain (Exodus 25:8–9, 40). They are not the ultimate reality. This points to the actual reality: the Messiah. In the Gospels, Yeshua is identified as the “Lamb of God who takes away the sin of the world” (John 1:29 NASB95). This combines themes of Passover (“Lamb of God”) and Yom Kippur (“takes away the sins of the world”). Passover emphasizes protection from wrath. The blood on the doorposts in Exodus 12 causes the destroyer to pass over (Exodus 12:7, 12–13). Yom Kippur emphasizes covering and removal of sins, transgressions, and iniquities (Leviticus 16:21–22). Taken together, these patterns explain Romans 8:1: “Therefore there is now no condemnation for those who are in Christ Jesus” (NASB95). In God's sight, the wrath has been turned away, and the guilt has been covered and removed. Access to God's presence through the Messiah Under the Torah, casual access to the Holy of Holies means death. Only the high priest could enter, only once a year, and only with blood (Leviticus 16:2–3, 34). Improper approach resulted in judgment, as in the case of Nadab and Abihu (Leviticus 10:1–3). The Letter to the Hebrews presents a mystery. Believers now have confidence to enter the holy place by the blood of Yeshua (Hebrews 10:19–22). The veil is no longer a barrier in the same way. The Messiah acts as a priest forever and opens the Way. This does not make God less holy. Instead, it shows that the Messiah has fully met the holiness standard. Those who trust in Him appear before God clothed in His righteousness, not their own. Confession, prayer and mutual support James 5:16 calls believers to confess sins to one another and to pray for one another. The goal is healing: “The effective prayer of a righteous man can accomplish much” (NASB95). This command assumes a living community. Believers do not walk alone. They speak truth to one another, share burdens, and intercede. Thus we see the importance of gathering together, echoing Hebrews 10:24–25. As trials increase, isolation becomes more dangerous. Community support helps believers continue toward the “finish line,” using the imagery of a race (cf. Hebrews 12:1–2; 1Corinthians 9:24). Speech, gossip and relational damage One practical application involves לָשׁוֹן הָרַע lashon hara‘ (evil tongue, harmful speech). Gossip can cause serious relational damage, even when the speaker did not intend harm. This fits the category of unintentional or unrecognized sin. Once harm becomes evident, the person must acknowledge it. He must seek forgiveness and make restitution where possible. Otherwise, small offenses can snowball into large divisions. This links back to Leviticus 5 and the need to address breaches early. It also aligns with Matthew 5:23–24, where a person must seek reconciliation with a brother before offering a gift at the altar. Community, intercession and global perspective We also have a broader view of community. Believers belong not only to a local assembly but also to a worldwide body. Prayer meetings that include intercession for persecuted believers in various nations reflect this reality. The picture is of a global family that shares one Messiah and one hope. As members suffer or struggle, others pray and support them.This expresses the unity described in passages like 1Corinthians 12:12–27. The hope of restoration To sum up, Scripture presents a coherent pattern: God exposes hidden guilt. He demands confession and repair. He provides offerings and, ultimately, the Messiah as the final answer to sin, transgression, and iniquity. Commands to confront, confess, and restore are not optional ideals. Yet their deepest motive is mercy. God desires teshuvah, a turning back, not destruction. God calls His people to live truthfully, repair relationships, walk in holiness, and trust in His appointed means of atonement. In that way, both individuals and communities move from guilt and brokenness toward healing, peace and restored fellowship with God and with one another. The post ‘I didn’t mean to hurt you’: What the Bible says about unintentional sin and relationship repair (Leviticus 5; Numbers 15; James 5; Matthew 18) appeared first on Hallel Fellowship.

Takeaways from this study Take your inner life as seriously as your outer actions. Leviticus' focus on heart (לֵב lev) and kidneys (כְּלָיוֹת kelayot) shows that God weighs desires, motives, and conscience, not just visible behavior (Jeremiah 17:10; Psalm 26:2). Name and examine your desires before they become actions. James 1:14–15 shows temptation starting as inner desire, then moving to action and consequence. Regularly ask, “What is pulling me right now? What am I ‘being carried away and enticed' by?” Seek wisdom, not just willpower, in temptation. James 1:5–8 connects trials, desire, and the need for divine wisdom. Pray specifically for wisdom to see your patterns, not only for strength to resist them. Engage community for honest feedback and sharpening. Peace offerings were shared meals. Proverbs 27:17 and the study's discussion of accountability highlight that we often cannot see our own inner distortions without brothers and sisters who love us enough to speak. Invite God to “search” you as a regular practice. Use prayers like Psalm 139:23–24 and Psalm 51:6 as patterns. Consciously ask God to expose both your יֵצֶר הַטּוֹב (yetzer ha-tov, good inclination) and יֵצֶר הַרַע (yetzer ha-ra, bad inclination). Cooperate with the Spirit's work of inner transformation. Ezekiel 36:26–27 and Galatians 5:16–17 show that real change comes as the Spirit reshapes the “inner person.” Align with this by saturating yourself in Scripture, prayer, and obedience in small, concrete steps. Aim for wholeness (תָּמִים tamim), not perfectionism. The offerings and James 1 frame maturity as becoming complete and undivided, rather than flawless. The goal is a unified heart, mind, and will that increasingly love God and reflect His character. With all the offerings discussed in great detail, we can easily think the book of Leviticus is just a priest handbook or a barbecue manual. Rather, it's a graphic picture of what must change inside of us when we reconnect with God: approach, cleansing, communion. Leviticus 3 expounds on the שְׁלָמִים shelamim (“peace offerings”) come from the same root as שָׁלוֹם shalom (“peace, wholeness, well‑being”). These offerings picture drawing near. The Hebrew קָרְבָּן qorban/korban (“that which draws near,” or an offering) comes from קָרַב qarav (“to approach”). The worshiper laid a hand on the head of the animal, symboling the giving of oneself, and after that act the offering drew near to God's presence. Body parts as metaphors It's one of the Heaven-sent metaphors in Israel's Mishkan (“dwelling place,” the tabernacle) shown to Moshe (Moses). Leviticus names kidneys, liver, and fat repeatedly. These are symbols for the inner life — desire, conscience, moral depth. The kidneys (Hebrew: קלַיּוֹת kelayot) function biologically to filter and regulate. In Scripture, the kidneys carry a range of meaning. The root verb כָּלָה qalah means “accomplish, cease, consume, determine, end, fail, finish.” That range fits both biological function and the spiritual metaphor of consumption or obsession. Scripture often pairs לֵב lev (“heart”) and kelayot as the inward places God examines: Jeremiah 17:10; Psalm 26:2 and Psalm 73:21. Psalm 16:7 in some translations renders kelayot as “mind” or inner guidance: “I will bless the Lord who has given me counsel; indeed my heart instructs me in the night” (NASB95). The kidneys rejoice when truth is spoken (Prov. 23:16). God examines inner motives and then gives each person according to deeds. In short, the inward parts register God's message when they are tuned rightly. Greek and Hebrew language shift The Greek translation of the Hebrew Scriptures, called the Septuagint (LXX), renders kelayot as νεφροί nephroi and lev as καρδία kardia. The book of Revelation preserves the Hebrew metaphor of heart and kidneys from the Septuagint. Elsewhere in the New Testament the inward domain encapsulated into kelayot splits into multiple Greek words: νοῦς nous (“mind”) σπλάγχνα splachna (“inward parts, compassion, deep affections”) συνείδησις suneidesis (“conscience”). The point: where Hebrew often uses a single cluster of images, Greek sometimes parses that cluster into finer parts. Fat and full consumption Fat in the sacrificial meal played a theological role. Fat physically and metaphorically is a sign of abundance. It also burns and produces barbecue flare‑ups. So it helps the offering burn and thus ascend and be fully consumed. The whole burnt offering in Hebrew is עֹלָה olah, “that which goes up”). Metaphorically, the fat also can picture what fuels devotion and what accelerates a response before God. That image tied into the difference between offerings that are shared and those wholly consumed. Peace offering versus sin offering The shelamim offering functions as fellowship. The offering becomes a meal shared by priest and worshiper. Thus, it pictures communion. In contrast, the חַטָּאת khattat (“sin offering”) involves removal and consumption in smoke. While the shelamim has a communal, two‑way dimension, the khattat removes what blocks communion. The khattat answers situations where someone erred unintentionally and needs restoration for reentry into God's presence. Two goats of Yom Kippur Leviticus 16 details what happens on Yom Kippur, the Day of Atonement. The qorbanot are two goats serving a single, complex function. One is for Adonai (the LORD) , providing covering for the people's sins, transgressions and iniquities. One is one for Azazel (aka the scapegoat), the one that removes the impurities from the community. Both goats must be תָּמִים tamim (“complete, unblemished”), because either can be selected by lot for each role. What type of offering are Passover and Day of Atonement? Rabbinic and later commentators debated how to classify the פֶּסַח Pesach (Passover) and יוֹם כִּיפוּר Yom Kippur (Day of Atonement) offerings based on function and rituals in Leviticus they best match. Debates cluster around three points: Is the Pesach a shelamim (peace offering)? Are the two goats of Yom Kippur a khattat (sin offering), shelamim or a mixture? What theological conclusions follow about atonement, communal versus individual restoration, and messianic typology? On Pesach, many tannaitic and later rabbinic voices note formal differences from ordinary shalomim offerings. Pesach is eaten communally, like many shelamim, but it also functions as a liturgical, protective rite (blood on doorposts) that “blocks” divine plague sent on Egypt during the Exodus. Because of that blocking/marker role, some authorities treat Pesach as having a unique legal status. They argue it is not a simple fellowship meal (shelamim) because its primary purpose in the Exodus narrative is deliverance and household protection rather than mutual sharing with the priests. Others emphasize the shared‑meal and covenantal features and therefore place Pesach nearer to shalomim in function. In short: Pesach carries features of shelamim (communal meal, shared participation) and features unlike a typical shalomim (apotropaic blood sign, national deliverance), so rabbinic writers sometimes call it a hybrid or acknowledge it as sui generis. Yom Kippur's two‑goat rite generated extensive debate because Leviticus 16 presents simultaneous elements of expiation, transfer and removal, and priestly atonement. One goat (for the LORD) receives the sacrificial procedures (blood sprinkled, incense, entrance to the Holy of Holies) and thus resembles khattat and olah (whole burnt) features of atonement and covering. The other goat (la‑Azazel) bears the confessed sins and is sent away, acting as a removal or scapegoat. Rabbinic commentators therefore wrestled with whether the pair together should be read as two halves of a single atoning ritual (a composite that includes khattat‑like covering plus scapegoat‑like removal) or as two distinct categories performed together. Medieval rabbis (e.g., Rashi, Ramban/Nachmanides) and earlier tannaim (sages) explored these options. Some emphasized the “covering” aspect and aligned the victim offered to the LORD with khattat/olah terminology (atonement, sprinkling). Others stressed the azazel goat's function as expulsion of impurity, aligning it with purification rites yet recognizing that expulsion is not the same as sacrificial expiation. Many rabbis ultimately treated the two goats as complementary: both are tamim (unblemished) and part of a single day's atonement package whose combined effect is both to cover sins before God and to remove their presence from the community. The halakhic (traditional) consequences of these categorizations matter. If Pesach is treated as a shelamim‑type, its sacrificial rules, who may eat, and which parts are reserved for priests follow the shalomim regulations. If it is khattat, special rules (such as the household eating requirement and the paschal lamb's exemption from priestly portions in some discussions) remain justified. For Yom Kippur, classification affects how statutes of ritual purity, priestly service, and the effect of the ritual (covering vs. removal) get interpreted in later law and in theological exposition about the nature of atonement. Some rabbinic writers used the duality to teach that atonement involves both God's covering and forgiveness and the community's need to rid itself of moral stain. Christian and medieval Jewish exegetes later read the Yom Kippur pair typologically: one element as substitutionary covering and the other as expulsion of impurity. Modern scholars often note the practical synchronicity: ancient ritual systems sometimes accomplish a single social‑theological goal via multiple complementary rites rather than by a single classificatory model. Yeshua embodied across offerings Some Jewish commentators have objected to teachings that Yeshua (Jesus) filled roles of multiple offerings. A big contention is that human sacrifice is anathema to the Torah. Another is that one offering can encompass multiple offering categories. The Apostolic Writings identify Yeshua with the Lamb of Passover (John 1:29, 36), as sin‑offering imagery in Isaiah 53, and as the One who covers and removes sin as well as the special red heifer sacrifice (Hebrews 9–10). Look at the proclamation of prophet Yokhanan (John the Baptist): “Behold, the Lamb of God who takes away the sin of the world” (John 1:29 allusion). He also noted how the Gospels and the apostolic writers weave Passover, Firstfruits, Shavuot (Pentecost), and Sukkot (Feast of Tabernacles) imagery into the Messianic narrative. Messianic festivals and prophetic pattern The teacher traced how festival imagery points to the Messianic era. He mentioned the water‑pouring at Sukkot and Ezekiel's vision of waters flowing from the sanctuary to cleanse and heal (Ezekiel 47). He tied that to John 7 (the “living water” moment in the Feast of Tabernacles) and to the idea that the Messiah pours out God's Spirit. He presented the festivals as stages in a single story, not isolated rites. Spiritual maturity and the goal of Tamim A recurring word was תָּמִים tamim — “complete, mature, unblemished”). The offerings aim for Heaven to covert believers to be tamim. Therefore be imitators of God, as beloved children; and walk in love, just as Christ also loved you and gave Himself up for us, an offering and a sacrifice to God as a fragrant aroma. Ephesians 5:1‑2 NASB95 The offering shows the shape of maturity: love, self‑giving, and a life presented to God. Testing, wisdom, and formation The lesson stressed that testing refines interior life. James 1:13‑15 (alluded to in the transcript) frames temptation and birth of sin. The teacher urged listeners to ask God for wisdom when trials buffet them. He used the ship metaphor: without wisdom, a person tosses back and forth like a vessel in storms. Wisdom stabilizes the inward parts. It helps us become tamim. Community, accountability, and discernment Several participants emphasized practical formation. The teacher and attendees spoke about discipleship and community accountability. One person described joining groups intentionally designed to expose blind spots. The teacher affirmed Proverbs' wisdom about openness to correction. He also warned about a seared conscience (a heart or “radio” that no longer picks up God's signal) and stressed the need for community to help retune our kidney‑like conscience. Tuning our inward parts From Scripture we can glean concrete spiritual habits. Seek God's testing and ask for examination (Deut. 8:2; Psalm 26:2; 51:6; 139:23-24). Ask for wisdom and discernment in trials (James 1:2-8). Engage with the community of believers (Prov. 27:17; Heb. 10:25). Welcome correction (John 9:40-41; Proverbs 12-15). Cultivate practices that align heart, mind and conscience so your inner parts rejoice when truth is spoken. These are ways to become less “tossed” and more mature (James 1:4, 6-8). Courage, balance, and embodied faith Courage is the capacity to act despite fear. That arises when heart, mind and conscience align and when a community of believers supports us. A 20th century devotional recasting of a Mark Twain quip1 and purported Franklin D. Roosevelt quote2 says, “Courage is not the absence of fear, but the presence of God,” drawing on Joshua 1:9 and Deuteronomy 31:6. We must balance empathy and logic to prevent both callousness to suffering and flinching from necessary intervention. Guts and kidneys are a biblical illustration that inner strength involves both feeling and discernment. Teaching not recipe Leviticus teaches a way of drawing close to and being before God. The sacrificial details map inner transformation. Kidneys, heart, liver and fat are metaphors for conscience, desire, moral depth and ample devotion. The Messianic fulfillment in Yeshua gathers several offerings into one work: removal of sin, covering, and restored communion. The Mishkan pattern becomes embodied in the Messiah (John 1:14 alluded sense, “the Word became flesh and tabernacled among us” imagery). How? We ask God for wisdom. We welcome testing. We live in accountable community. We aim to be made tamim — complete and fit to draw near. 1 “Courage is resistance to fear, mastery of fear—not absence of fear.” Epigraph at beginning of chapter 12 of The Tragedy of Pudd'nhead Wilson; And the Comedy Those Extraordinary Twins by Mark Twain (Samuel L. Clemens), Pudd'nhead Wilson's Calendar, American Publishing Company, New York, 1894, p. 155. Cited by Quote Investigator, Nov. 26, 2019.2 “Courage is not the absence of fear, but rather the assessment that something else is more important than fear.”The post Can I really change inside? What the Bible says about a new heart and clean conscience (Leviticus 3; James 1) appeared first on Hallel Fellowship.

7 key takeaways from this study The world reeks of death, but God creates a distinct aroma of life. The unique incense in the Mishkan/Temple and the “soothing aroma” of burnt offerings contrast with the stench of death from sin (beginning in Genesis 3, developed in Romans 5). God's presence and appointed patterns (incense, offerings, festivals) mark out a different “smell” in the world. The Tabernacle is a beachhead of Heaven on earth. Like D‑Day or Incheon, God establishes a beachhead in history through Avraham, Israel, and the Mishkan, then breaks out into the nations. Israel is not an accidental or failed project; it is God's chosen instrument to bring life and blessing to all nations. Redemption is a cycle and a journey, not a one‑off event. The seven festivals (Pesach, Matzot, Shavuot, Yom Teruah, Yom Kippur, Sukkot, Shemini Atzeret) form a yearly pattern of ransom, reform, and regeneration. Israel's journey from Egypt to the Land pictures our own journey from bondage to freedom, from old life to being “born again” as a new people. Yeshua is both the Pesach Lamb and the fragrance of life. His blood on the “doorposts” blocks the destroyer and the wrath against the kingdom of oppression. In 2Corinthians 2, believers become the “fragrance of Messiah” — to some, an aroma of life; to others, an aroma from death to death. The “ministry of death” and the “ministry of the Spirit” are connected, not enemies. The Torah engraved on stone exposes sin and death (ministry of death/condemnation), but within it is also the pattern of reconciliation (sacrifices, priesthood, appointments). In Messiah and by the Spirit, that same pattern reaches its fullness: the Word written on hearts, not just on stone (2Corinthians 3; Romans 7–8). Believers are now the living Mishkan and a letter from Messiah. We are living stones (1Peter 2) and living sacrifices (Romans 12), a spiritual house and royal priesthood. Our lives function as a letter and as incense — visible and fragrant testimony of whom we've been with and who indwells us. True tikkun olam (renewing of the world) begins from the inside out. Material help (food, housing, etc.) is vital but incomplete if the inner “hole” in people is never addressed. God planted Israel — and now the enlarged people of God — to bring inner transformation (by the Spirit, through the Word and Messiah), not just external patching of problems. The rock song “That Smell” has a refrain common to reflections about the interplay between self-destruction and death: “Can’t you smell that smell? … The smell of death surrounds you.” Scripture similarly uses the senses to contrast the smell of death versus the aroma of life. This picture is rooted first in Gan Eden, the Garden of Eden. When Adam and Chavah (Eve) chose the tree of the knowledge of good and evil as their source of wisdom, sin entered and death spread to all humanity (Genesis 3; Romans 5:12). Since then, the world has carried a spiritual stench. Decay, corruption, and suffering permeate human history. Humanity tries to mask that smell. Medieval plague doctors stuffed their beak-like masks with flowers and herbs to cover the odor of death. Modern professionals who deal with death use ointments and tricks of the trade to do the same. In the same way, people attempt to paper over spiritual death — pleasure, distraction, ideology, even religion without transformation. Yet Scripture presents a different kind of aroma. Not a mask, but a change at the root. God introduces קָרְבָּנוֹת korbanot (things that “draw near,” offerings) and קְטֹרֶת ketóret (incense) in the מִשְׁכָּן Mishkan, (“dwelling place,” Tabernacle). These are not mere rituals. They become signs of Heaven's answer to the smell of death. Unique aromas in the Mishkan The Torah gives a precise, non-copyable recipe for the incense on the golden altar in the Holy Place (Exodus 30:34–38). That fragrance must never become a common household scent. It belongs exclusively to the presence of God. When someone smells that aroma, there should be only one association: the dwelling place of the Holy One, blessed be He. In the Heichal (Holy Place), just before the פָּרֹכֶת paróchet (veil) that guards the קֹדֶשׁ הַקֳּדָשִׁים Kódesh HaKodashim (Holy of Holies), the golden altar sends up a continual column of smoke. This is not about air freshening. It is a constant symbol of heavenward attention, prayer, and worship. Outside, in the courtyard, another aroma rises from the מִזְבֵּחַ הָעוֹלָה mizbeach ha’olam (altar of burnt offering), the bronze altar. The Torah calls those offerings a רֵיחַ נִיחוֹחַ reach nichóach (“soothing aroma to the LORD,” Leviticus 1:9, 13, 17). From a human nose's point of view, burning animal flesh, hide, and hooves is not soothing. Yet in God's economy, it is the people's total gift — coming in, going up in smoke — that pleases Him. Therefore, two key aromas emerge: The bronze altar: the whole burnt offering, life laid down. The golden altar of incense: continual fragrance of worship and intercession. Both speak to the same reality. The smell of death fills the world, but God establishes particular, holy aromas that signal reconciliation and life. The Mishkan as a demonstration of life The Mishkan is not just a religious structure. It is a visible, mobile demonstration of life. It is the dwelling place of the Creator of heaven and earth, the One who gives and restores life. The people bring offerings. They draw near. They receive cleansing and communion. The presence of God in their midst redefines the camp. Later, King David longs for a more permanent resting place for the Divine Name. He notes the mismatch: he lives in a house of cedar, while the ark of God remains under tent curtains (2Samuel 7:2). Eventually, the בֵּית הַמִּקְדָּשׁ Beit HaMikdash (“House of the Dwelling,” the Temple) in Jerusalem becomes that resting place. Even then, Scripture insists that no building can truly contain God. Solomon prays: “But will God indeed dwell on the earth? Behold, heaven and the highest heaven cannot contain You, how much less this house which I have built!” 1Kings 8:27 NASB95 Still, God chooses to cause His Name to dwell there. 1Kings 8 describes the cloud of glory filling the house, echoing the cloud that once filled the Mishkan (Exodus 40:34–35). The Temple becomes a focal point for all nations. Solomon prays that foreigners who come and pray toward this house would be heard in heaven, so that “all the peoples of the earth may know Your name” (1Kings 8:41–43). This is already the blueprint for a “house of prayer for all nations” (Isaiah 56:7; cited in Matthew 21:13). Israel's sanctuary is never meant to be a private club. It is the visible evidence that Heaven is taking up residence on earth. Israel as God's beachhead On D‑Day, Allied forces established a beachhead in Normandy, France, to free Europe from Nazi Germany. It was not enough to land. They had to break out or be crushed on the shore. Similarly, in the Korean War, U.N. forces nearly lost the peninsula, pushed back to Busan. The landing at Incheon became a new beachhead, which allowed a breakout that trapped the enemy. Israel is Heaven's beachhead on earth. God calls Avraham out of Ur, promises him a land, seed, and blessing for all families of the earth (Genesis 12:1–3). That calling grows into a nation, enslaved in מִצְרַיִם Mitzrayim (Egypt), then redeemed at Pesach (Passover, Exodus 12). Pesach marks the beginning of months (Exodus 12:1–2). It is the start of a journey from bondage to freedom, from one kingdom to another. Yet, before Israel can enter the Land, the first generation must die in the wilderness. The second generation enters. In that sense, Israel must be “born again” before entering the rest of the Land (cf. Numbers 14; Deuteronomy 1–2). From this angle, the cycle of the מוֹעֲדִים mo'adim (appointed times) — Pesach, Chag HaMatzot (Unleavened Bread), Shavuot (Pentecost), Yom Teruah (Feast of Trumpets), Yom Kippur (Day of Atonement), Sukkot (Feast of Tabernacles), and Shemini Atzeret — traces a pattern of ransom, reforming and regeneration. Heaven is not just visiting. Heaven is establishing a front line. That beachhead pushes outward until it fills the earth. Ministry of death and the ministry of the Spirit Paul in 2Corinthians 2–3 writes that God “manifests through us the sweet aroma of the knowledge of Him in every place” (2Corinthians 2:14, NASB95). Believers become a fragrance of מָשִׁיחַ, Mashiach (Messiah, Christ) to God (2Corinthians 2:15–16): To those being saved, an aroma from life to life. To those perishing, an aroma from death to death. This is the same theme as the Mishkan. The same incense that delights God may expose death in those who reject Him. Paul contrasts two kinds of “letter” using Greek terms: γράμμα grámma: the written letter, that which is engraved or inscribed. ἐπιστολή epistolḗ: a letter or epistle, a communication sent. In 2Corinthians 3, he speaks of “the letter” (grámma) that kills, but “the Spirit” that gives life (2Corinthians 3:6). He points to the “ministry of death, in letters engraved on stones” — the tablets given to Moshe (Moses, 2Corinthians 3:7). This ministry came with glory. Israel could not stare at Moshe's shining face (Exodus 34:29–35). Yet Paul does not pit Torah against the Spirit. Instead, he uses a classic Hebrew קַל וְחֹמֶר kal va-chomér (light and heavy) argument. If the ministry that condemns comes with glory, how much more will the ministry of the Spirit overflow with glory (2Corinthians 3:8–9). The תּוֹרָה Torah (instruction) on stone reveals sin and pronounces death. It says, “Here is life, here is death. Choose life!” (Deuteronomy 30:19). At the same time, embedded in the Torah are the patterns for reconciliation — offerings, priesthood, the Day of Atonement. The “ministry of death” exposes the need. The “ministry of the Spirit” accomplishes the inward change. Paul says: Not that we are adequate in ourselves… but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit. 2Corinthians 3:5–6, NASB95 The בְּרִית חֲדָשָׁה brit chadasháh (new covenant) promise in the Prophets includes God writing His Torah on hearts, giving a new spirit and a new heart, and cleansing from iniquity (Jeremiah 31:31–34; Ezekiel 36:25–27). This as fulfilled in Messiah Yeshua. From tablets of stone to tablets of the heart In 2Corinthians 3, Paul changes imagery. He says the believers themselves are his “letter” (epistolḗ), not written with ink but “with the Spirit of the living God, not on tablets of stone but on tablets of human hearts” (2Corinthians 3:3). The transformation of people becomes a visible epistle, read by all. This directly connects back to Moshe. Moses' face reflected God's glory because he spoke “face to face, just as a man speaks to his friend” (Exodus 33:11). That relationship left a visible mark. Israel asked him to veil his face because the radiance unsettled them. Paul explains that a spiritual veil still lies over many hearts when Moshe is read. Only in Messiah is it removed (2 Corinthians 3:14–16). When a person turns to the Lord: Now the Lord is the Spirit, and where the Spirit of the Lord is, there is liberty. 2 Corinthians 3:17 NASB95 Then, with unveiled face, believers behold the glory of the Lord “as in a mirror” and are “being transformed into the same image from glory to glory” (2Corinthians 3:18). The pattern of Moshe, whose face shone, becomes the pattern of all who walk in Messiah by the Spirit. This does not cancel Israel's calling. Instead, it fulfills it. The Torah's goal is not abolished. It reaches its τέλος télos (goal/destination) in Messiah, who embodies Israel's mission and opens it to the nations (cf. Romans 10:4; Romans 11). ‘Living sacrifice,’ ‘living stones’ Apostles Paul and Peter address this in Romans 6–12 and 1Peter 2. Romans 6 describes identification with Messiah's death and resurrection. Believers are buried with Him through immersion and raised to walk in newness of life (Romans 6:3–4). Romans 7 faces the tension: the righteous standard of the Torah confronts human inability, leading to the cry, “Who will set me free from the body of this death?” (Romans 7:24). Romans 8 announces the answer in Messiah and the Spirit. Romans 9–11 then wrestles with Israel's calling. Did God plant Israel only to abandon her? Paul answers “no.” Israel is like an olive tree. Natural branches may be cut off for unbelief. Wild branches (from the nations) may be grafted in. Yet the root — God's covenantal work in Israel — supports all (Romans 11:17–24). God did not create Israel “to be nothing.” He created Israel to fill the earth with blessing. Then Romans 12 begins: Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable to God…. Romans 12:1 NASB95 This is Mishkan language. Instead of animal life going up in smoke, the believer becomes a living sacrifice. Life is placed on God's altar. The mind is renewed. Behavior changes (Romans 12:1–2). This is the practical outworking of Mishkan lessons in everyday discipleship. Similarly, 1Peter 2:4–10 speaks of coming to Messiah as a “living stone” rejected by men but choice and precious to God. Those who come to Him become “living stones… built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ” (1Peter 2:4–5 NASB95). Peter applies titles from Exodus 19 — “a chosen race, a royal priesthood, a holy nation, a people for God's own possession” (1Peter 2:9) — to this community. This is not replacement but expansion. God takes the original calling of Israel and extends it through Messiah to Jew and Gentile together, without revoking Israel's promises (Romans 11:28–29). The Mishkan pattern is now embodied in a people, not just a building. True tikkun olam: Reformation from the inside out The modern interpretation of תיקון עולם tikkún olám (repair of the world) often focuses on social, political, or environmental repair. These are not unimportant. Feeding the hungry, housing the homeless, and protecting the vulnerable echo the Torah's concern for the widow, orphan, and stranger. However, this study stresses that if tikkun olam stays external, it never truly repairs the world. It may become a sophisticated game of “whack‑a‑mole,” hitting surface problems while deeper issues in the human heart remain untouched. Housing a person without addressing the “hole” within may leave the core problem unsolved. Likewise, nations may shift policies without healing the underlying rebellion, idolatry, and fear. Through Israel and through Messiah, God's plan is ransom, reform, and regeneration. This involves: Cleansing from sin and death (Pesach, Yom Kippur). Ongoing formation as a holy people (Torah, Shabbat, mo'edim). Final renewal of creation with new heavens and a new earth, where death and pain are no more (Isaiah 65–66; Revelation 21:1–4). This work begins in the heart, by the Spirit, through the Word. It then flows out into practical mercy, justice, and witness. Guarding the Word and avoiding counterfeits The study also warns about those who “peddle the word of God” for profit (2Corinthians 2:17). The Greek term there describes a dishonest merchant. Such teachers may start well, building trust with correct first steps, then make a subtle or dramatic leap into error. If hearers are not grounded in Scripture, they may follow. In an age of YouTube prophets and endless online content, discernment becomes essential. Believers are urged to sow to the Spirit rather than the flesh (Galatians 6:8), which includes prioritizing serious engagement with the written Word over sensational voices. The TaNaKh and New Testament together, read in context, with attention to continuity and fulfillment. The Mishkan, the festivals, the prophets, the Gospels, and the epistles form one coherent story. That story centers on Messiah Yeshua and God's desire to dwell among His people and renew the world. The aroma that remains The bronze altar of the Mishkan speaks of what goes up in smoke — old life, old bondage, old attachments. The golden altar of incense speaks of what continues — prayer, worship, intercession. Revelation portrays an altar of incense and speaks of “the prayers of the saints” rising before God like incense (Revelation 5:8; 8:3–4). Some of those saints are martyrs, killed for bearing witness behind enemy lines. Their lives were not wasted. Their aroma still rises. For those in Messiah, life in this age may still carry the smell of death all around. Yet, in the midst of that, God creates a new fragrance. The people of God, Jew and Gentile, become: Living sacrifices on the altar. Living stones in the temple. Letters written by the Spirit. Incense rising before the throne. To some, that aroma will expose death and provoke hostility. To others, it will signal life, hope, and the nearness of the Kingdom. In either case, the fragrance belongs to Him. As Paul writes: For we are a fragrance of Christ to God among those who are being saved and among those who are perishing. 2Corinthians 2:15 NASB95 In a world saturated with the smell of death, God is forming a people who carry the fragrance of life, rooted in Israel's calling, fulfilled in Messiah, and empowered by the Spirit. The post From smell of death to fragrance of life: The Gospel in Israel’s Tabernacle (Exodus 12; 2Corinthians 2–3) appeared first on Hallel Fellowship.

7 takeaways from this study God turns the “toxic” into cleansing life. The red heifer (Numbers 19) is both incredibly holy and, paradoxically, ritually toxic to those who handle it. This mirrors how Yeshua (Jesus), bearing sin and death, becomes the very means by which God cleanses and restores. From pariah to beloved: God's heart for the outcast. The play on pariah (socially rejected) and parah adumah (red heifer) highlights how God works through what the world despises. Believers — often treated as pariahs — share in Messiah's pattern: rejected by many, yet precious and chosen by God. Messiah is the telos (goal) of the Torah's righteousness. Messiah is the telos of the Torah — not “abolishing” it, but putting its purpose into effect. The “righteousness of God” that Israel pursued imperfectly without the Messiah is fulfilled in and through the Messiah, for all who believe. Death is the ultimate impurity — but Heaven will swallow it up. Death is treated as a toxic separation from God; the red heifer addresses impurity from contact with death. Passages like 1Corinthians 15 and Isaiah 25 show the endgame: “Death is swallowed up in victory,” and tears are wiped away. Red heifer, פֶּסַח Pesach (Passover) and יוֹם הַכִּפֻּרִים Yom Kippur (Day of Atonement) converge in the Messiah. Passover: blood on the doorposts blocks the destroyer and delivers from slavery. Red Heifer: cleanses from death-related impurity. Yom Kippur’s goats “for the LORD” and “for removal” (Azazel) together deal with sins, transgressions and iniquities. Yeshua simultaneously fulfills all these roles — blocking wrath, cleansing from death and removing iniquity. God's goal is not just outward purity, but inward completion. The distinction between being outwardly “without blemish” and inwardly “complete, mature” shows God's deeper aim. Through exile, return and Messiah's work, God is forming a people who are clean both outside and inside, with a transformed heart. Heaven promises to forget the failings of those so seek freedom. So why should we drag them along on our journey? The New Covenant (Jeremiah 31) promises God will remember sins and iniquities no more. In Messiah, the way into God's presence is opened; we can approach with a clean conscience, unless we insist on dragging old chains that heaven has already released. Shabbat Parah (Sabbath of the Red Heifer), comes in the traditional readings cycle near to Passover. The study explores Numbers 19, Ezekiel 36, Jeremiah 31, Hebrews 9, and related passages, showing how the פָּרָה אֲדֻמָּה parah adumah (red heifer), Passover and Yom Kippur all point to the work of the מָשִׁיחַ Mashiach (Messiah). At the heart of this teaching lies a paradox. The red heifer ritual produces something incredibly holy and cleansing, yet it renders those who handle it ritually impure. Likewise, Messiah bears sin and death and becomes, in the eyes of many, a “pariah,” yet through Him God brings cleansing, life, and restoration. This exploration moves from language and sacrifice to exile and return, and finally to the hope of death's defeat. From pariah to parah: God's heart for the outcast Pariah in English (from Tamil via Hindi) can describe people who are pushed to the margins and treated as “untouchable.” Though the word origins are unrelated, the phonetic similarity to parah (heifer) actually points to a profundity. Life modern and ancient creates pariahs. Some are socially invisible, the people others walk past without seeing. Others become pariahs in their own families, workplaces, or communities. Believers in the Holy One of Israel can also be treated as pariahs, marking us as someone to be dismissed, mocked, avoided or persecuted. This social reality echoes the prophetic description of the Suffering Servant in Isaiah 53. He is “despised and forsaken of men, a man of sorrows and acquainted with grief” (Isaiah 53:3 NASB95). He carries the sins of many yet is rejected. The Gospel of John picks up this rejection theme: He came to His own, and those who were His own did not receive Him. John 1:11 NASB95 Messiah Himself thus shares in this pariah pattern. He is both rejected and yet chosen by God as the central means of redemption. Shabbat Parah us to reflect on how God chooses the “despised” and the “toxic” to bring healing and restoration. Way-markers toward freedom Shabbat Parah is the third of four special Sabbaths leading up to Passover. Shabbat Shekalim (Sabbath of Shekels): This focuses on the half-shekel contribution (Exodus 30:11–16). One takeaway is that every person is more than a number. Each life has weight and value in God's kingdom, like a shekel on the scales. Shabbat Zakhor (Sabbath of Remembrance): This recalls Amalek, who attacked Israel from the rear, targeting the weak and vulnerable (Deuteronomy 25:17–19). Amalek becomes a type of relentless, irrational hostility to God and His people. The study notes how this theme surfaces again in the story of Haman in the book of Esther, where God reverses the plot and turns the enemy's own gallows against him. Shabbat Parah (Sabbath of the Red Heifer): Here the theme shifts to death and impurity, and how God uses something paradoxically “toxic” and holy to bring cleansing. It prepares the heart for Passover by dealing with the deeper issue of death and defilement. Shabbat haChodesh (Sabbath of the New Month): Heaven points to the fresh start being given to Israel in leaving bondage in Mitzraim (Egypt) by resetting the nation’s calendar to start the cycle of annual memorial–festivals based on Passover. These Sabbaths together speak of value (shekels), danger and deliverance (Amalek), deep cleansing (red heifer) and new beginnings (new month), all moving toward the redemption story of Passover. Purity outside and inside In Numbers 19, the red heifer is described as פָּרָה אֲדֻמָּה תְּמִימָה Parah Adumah temimah — a red heifer that is תָּמִים tamim, usually translated “without blemish,” “flawless,” or “complete.” In the Septuagint (LXX), the ancient Greek translation of the Hebrew Scriptures, to see how Jewish translators in the first to third centuries B.C. rendered tamim. Two key Greek words appear: ἄμωμος amōmos: “without defect, spotless,” stressing outward, visible flawlessness. τέλειος teleios: “complete, mature, having reached its goal,” focusing on wholeness and completion, not only outward but inward. Theological Dictionary of the New Testament notes that these terms can overlap, yet each has a nuance. Amōmos is more common in sacrificial contexts where physical and ritual purity matter, such as Leviticus 1. Teleios appears in other contexts to convey completeness or maturity. In Numbers 19, the red heifer is evaluated so carefully that even tradition speaks of counting hairs and color variations. This reflects the amōmos side: no visible defect. Yet God's greater concern is teleios — not just outer perfection but inner completion. The journey from exile and return, especially in Bible books like Ezra and Nehemiah, emphasizes that God desires change not only on the outside but also in the heart. He looks at the inside, not just the appearance (1Samuel 16:7). Thus, the red heifer becomes a symbol not simply of a flawless animal but of God's goal: a people who are whole, outside and inside. Messiah, the goal of Torah righteousness A related noun to teleios is τέλος telos, used in Romans 10:4: For Christ is the end [telos] of the law for righteousness to everyone who believes. Romans 10:4 NASB95 Often this is quoted as “Christ is the end of the law,” stopping there. However, in context (locally, Romans 10:1–4 and thematically, Romans 9–11), Israel has a zeal for God but not in accordance with full knowledge of Heaven’s method of salvation communicated through the תּוֹרָה Torah and Prophets. The issue was seeking to establish one’s own righteousness instead of submitting to God's righteousness (Romans 10:2–3). In context, telos does not mean “abolition” but “goal,” “destination,” or “completion.” Messiah is the telos of the Torah for righteousness. He brings the righteousness of God into its full expression for all who believe, Jew and Gentile alike. This aligns with messianic expectations that the coming of the Mashiach ushers in the fullness of God's צְדָקָה tzedakah (righteousness) and the age to come. Just as the red heifer must be without blemish and whole, how much more does Messiah brings the Torah's intention — true righteousness — to its intended goal. Death as toxic impurity The core problem addressed in the Bible is death. In Torah, death brings tum'ah (ritual impurity). The מִשְׁכָּן Mishkan (“dwelling place,” i.e., the Tabernacle) must not be contaminated by death or things decomposing/fermenting because the Creator is the source of life. Leviticus repeatedly states that “the life of the flesh is in the blood” (Leviticus 17:11). Offerings (qorbanot, “things that approach”) involve the pouring out of blood, which then moves toward the sanctuary of the Mishkan where the Ark of the Covenant/Testimony is located, with the Presence of God above it. This can seem paradoxical: something associated with death — shed blood — moves into the place of life and holiness. Similarly, the red heifer ritual uses the ashes of a burned animal associated with death, yet those ashes mixed with “living water” become a cleansing agent for people defiled by contact with a corpse (Numbers 19:17–19). Thus the tension: What looks most toxic, most associated with death, becomes God's appointed means of cleansing. Spiritually, death pictures separation from God, the life-giver and life-sustainer (Genesis 3). Messiah's mission is to conquer death for all who trust (have faith in) Heaven’s method. 1Corinthians 15:54–57 quotes from Isaiah 25 and Hosea 13: But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written,“DEATH IS SWALLOWED UP” in victory.“O DEATH, WHERE IS YOUR VICTORY?O DEATH, WHERE IS YOUR STING?” 1Corinthians 15:54–55 NASB95 Isaiah 25:8 promises that God “will swallow up death for all time” and “will wipe tears away from all faces” (NASB95). Hosea 13:14 speaks of ransom from the power of Sheol (grave, death) and mocks death's sting. Paul applies these to the resurrection hope in Messiah. In short, death feels inevitable in this present age. Yet Scripture insists that death is not original to God's creation design. It is an intruder that God will ultimately remove. Exile, the grave and the God Who Restores For Israel, exile from the Promised Land can feel like national death — buried among the nations with no future. In Hosea, Israel is likened to an unfaithful wife, yet the husband goes after her, buys her back, and restores her (Hosea 1–3). Exile is not the final word. This pattern scales up. Humanity as a whole experiences exile from Eden. Being outside the Garden is a kind of global exile from God's immediate presence. Prophetic promises of tears wiped away, death swallowed up, and shame removed (Isaiah 25; Revelation 7, 21) picture the final reversal of that exile. Once again, the dwelling place of God will be with humanity. In this light, the red heifer's cleansing of corpse impurity foreshadows a larger restoration. Those who feel abandoned, forgotten, or “buried” are not beyond God's reach. The God who redeems Israel from Sheol and exile intends to reverse humanity's exile from His presence. Passover, the destroyer, and the blood that blocks Heaven’s wrath As the calendar moves toward Passover, let’s compare the red heifer and the Passover Lamb. In Exodus 12, the 10th plague — death of the firstborn — threatens Egypt and Goshen alike. God commands Israel to slaughter a lamb or goat and put its blood on the doorposts and lintel (Exodus 12:7, 12–13). This blood marks the house so that the “destroyer” (מַשְׁחִית mashchit) passes over that place. This is a paradox: God sends the destroyer. God also provides the blood that blocks the destroyer. So the same God both judges and provides a covering. The blood averts wrath and protects life. In this way, Passover (and apostles like Paul) points to Messiah, the Passover lamb whose blood shields from judgment and delivers from slavery. The firstborn of Egypt die so that Israel may go free. Later, prophets can say, “Out of Egypt I called My son” (Hosea 11:1), referring first to Israel and, by extension, to Messiah (as the Gospel of Matthew applies it). מִצְרַיִם Mitzrayim (Egypt) even becomes a temporary place of refuge for Yeshua as a child when Herod seeks to kill Him. The red heifer ritual: Ashes and ‘living water’ Returning to Numbers 19, the red heifer ritual focuses on a flawless animal (various traditions differ on what that means) that has never been yoked is sacrificed outside the camp (Numbers 19:2–3). Cedar wood and hyssop, tied together with scarlet yarn, are burned together with the heifer. Each of these elements carries symbolic weight: Cedar wood: known for resisting decay and corruption. Hyssop: associated with cleansing (used with Passover blood on the doorposts and in purification rites; Exodus 12:22; Psalm 51:7). Scarlet yarn: evokes blood and binding together. All these, once burned to ashes, are mixed with “living water,” that is, running or fresh water, not stagnant (Numbers 19:17). The mixture becomes a powerful cleansing agent from corpse impurity. Humanity has long used ashes in soaps and cleansers. Here, though, the Torah describes a cleansing that goes beyond outward dirt. So, if a person can wash the outside, who will deal with the “dirt” on the inside? He answer is in Hebrews 9. Hebrews 9 and Yom Kippur: Cleansing Dead Works Hebrews has a sustained discussion of the Tabernacle and especially Yom Kippur (Day of Atonement) across its first 10 chapters. Hebrews 7–10 centers on the high priest, sacrifices, and access to the Holy of Holies (where the Ark of the Covenant and the Presence are located). It is striking that Hebrews 9 weaves in the red heifer alongside Yom Kippur imagery. The author explains that if the ashes of a heifer and other ritual elements sanctify for the cleansing of the flesh, “how much more” will the blood of Messiah cleanse the conscience from dead works to serve the living God (Hebrews 9:13–14). Yom Kippur especially addresses not only sins and transgressions but also iniquity: Sin: missing the mark/target. Transgression: more deliberate crossing of known boundaries. Iniquity: deeper twistedness and guilt that no ordinary offering can resolve. On Yom Kippur, two goats are chosen by lot (Leviticus 16). One is “for the LORD,” its blood brought into the Holy of Holies. The other is “for עֲזָאזֵל Azazel,” commonly called the scapegoat, which bears the sins, transgressions, and iniquities of Israel and is sent into the wilderness. Together, the high priest and the goats form a team. One goat's blood covers; the other carries away. Yet in the earthly system, this must be repeated yearly. The uncleanness and iniquity keep returning, demanding ongoing sacrifices. Hebrews presents Messiah as the ultimate high priest and the perfect sacrifice who enters not an earthly copy but the heavenly reality. He deals with iniquity in a final way. The Temple’s red heifer problem and the need for Mashiach There’s a practical halachic (spiritual practice/tradition) puzzle: to offer a red heifer, the officiating priest must already be ritually clean. But to become clean from corpse impurity, one needs the ashes of a red heifer. So how does one start the cycle again if it has been broken for centuries? Some Jewish traditions propose that only the Mashiach, or someone with a unique face-to-face relationship with God like Moses, could initiate this anew. In this view, Mashiach alone is pure enough from the outset to offer that first red heifer again. This fits the larger pattern in Hebrews: human efforts can maintain ritual purity for a time, but only Messiah can finally break the loop of death and impurity. New Covenant, forgotten iniquities and a clean conscience In Jeremiah 31's New Covenant prophecy, Heaven promises not just a renewed Torah on the heart but also forgiveness on a new level: “For I will forgive their iniquity, and their sin I will remember no more.” Jeremiah 31:34 NASB95 In Messiah, sins, transgressions, and iniquities are not simply covered, but Heaven also removes and forgets them. Yom Kippur's pattern reaches its hinted telos (goal). If God does not hold these things over His people anymore, we need not drag them like chains. Hebrews 3–4 connects this with entering God's rest, presented in Scripture as both a sacred place (the Promised Land) and a sacred time (שַׁבָּת Shabbat, Sabbath). Shabbat becomes a picture of the “place where we belong,” the rest inaugurated by Messiah's work. Because of His blood and priesthood, the way through the veil, represented in the Tabernacle as separating the Presence of God from humanity, is open for access via Yeshua. Believers may enter God's presence boldly, with a clean conscience, knowing that Heaven does not keep a record of those forgiven iniquities. This does not deny that people can cling to guilt and shame. One can insist on dragging what Heaven has released. Yet from the heavenly perspective described in Hebrews and Jeremiah, those iniquities, once forgiven, are truly gone. Messiah as fulfillment of all the LORD’s appointments with humanity Messiah does not only bring to fullness the parah adumah (red heifer), Passover, and Yom Kippur, He also fulfills all of God's appointed times (מוֹעֲדִים mo'edim): Pesach: He is the Lamb whose blood blocks judgment and delivers from slavery. Matzot (Unleavened Bread) and Firstfruits: His sinlessness and resurrection life follow naturally from that. שָׁבוּעוֹת Shavuot (Weeks, Pentecost): He pours out the Spirit and writes Torah on hearts. יוֹם תְּרוּעָה Yom Teruah (Trumpets, Rosh Hashanah): End-time trumpet imagery in Matthew 24, Paul's letters and Revelation echoes this festival. Yom Kippur (Day of Atonement): He is the high priest and both goats, covering and removing iniquity. סֻכּוֹת Sukkot (Tabernacles, Booths): “The Word became flesh and dwelt (literally, tabernacled) among us” (John 1:14), echoing the Mishkan and the festival of dwelling with God. The spring festivals have already seen direct fulfillments in Messiah's first coming, while the fall festivals likely correspond to events of the day of the LORD and Messiah's return. Yet even now, Messiah embodies the meaning of them all. Thus, from shekel to scapegoat, from red heifer to resurrection, God uses what seems weak, rejected, or “toxic” to bring about cleansing, righteousness and life. Shabbat Parah becomes a powerful reminder that in Messiah, the telos of the Torah, Heaven will swallow up death, reverse exile, and cover and forget repentant iniquity. The post Ashes that heal: What the red heifer teaches about sin, death and hope (Numbers 19; Hebrews 9) appeared first on Hallel Fellowship.

The happiest day of the Jewish calendar, Purim, holds tremendous spiritual potential. The Sages of the Torah explain that this day is even greater than the Day of Atonement - Yom Kippur, the holiest day of the year, because its potential leads us to perform Teshuva Me'Ahava - returning with love. In this visualization meditation, the listener is guided through a spiritual journey of the energies of this day, allowing for a return to the Creator with love.    Hebrew words used in this meditation: Yom Kippur - יום כיפור - Day of Atonement Teshuva Me'Yir'a - תשובה מיראה - Returning with fear Teshuva Me'Ahava - תשובה מאהבה - Returning with love Pur - פור - random lot   Music Credits: Borrtex - Snowflake - https://www.youtube.com/watch?v=Xcx0ep5GIAA Borrtex - Torride - https://www.youtube.com/watch?v=5TA_NE4zWzQ Borrtex - We Are Saved - https://www.youtube.com/watch?v=BXgIrapS4xo Self Care - Lee Rosevere - https://youtu.be/oEfnAQyxVgk  

Welcome to another one of our Bible Studies! Today we'll be considering the day of Atonement. YouTube Channel: https://www.youtube.com/channel/UCfcZWAqrGOqUGZv7HHWjwyQ Website: www.messianics.us Bet Yeshurun Assembly, Berkley, Michigan, Oakland County. PayPal donations can be securely made at the bottom of the main page of our website: https://messianics.us

What does the story of Jonah reveal about God's heart and our need to repent?You can watch or listen to this sermon from the High Holidays or any of our past series now using the Adat app, Roku, Apple TV, Google TV, and Fire TV. #HeroesOfFaith #adatchicago www.adathatikvah.org/sermons

For Yom Kippur Day 2025, Rabbi Schiller looks at Isaiah 6 and the theme of encountering the reality of God, which is especially His holiness, as an essential prerequisite to a life-transforming relationship with Messiah.

Messianic Apologetics editor John McKee offers some important thoughts for this year's Yom Kippur (Day of Atonement).

Today in History: Moses returned with new stone tablets on this day (according to tradition, see Exodus 34:28–29). Yeshua discussed the driving out of demons, blasphemy, and the sign of Jonah (possible date, see Matthew 12:22). About year 60 CE, the Apostle Shaul Paul was a prisoner on a boat to Rome (see Acts 27:9). “Considerable time had passed and the voyage was now dangerous, since even the fast [of Yom Kippur] was alreadyover.”This week's portion is called Ha'azinu (Listen)TORAH PORTION: Leviticus 16:31–34HAFTARAH: Isaiah 57:14–58:14APOSTLES: Jacob (James) 4:1–12; 2 Peter 3:9–14How does the Haftarah connect to this special day?How do the Apostles connect to this special day?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

The Essential Obligation: Forgiving Others on Yom Kippur This is a beautifully insightful text about the spiritual preparation for Yom Kippur (Day of Atonement), focusing on the less emphasized but crucial aspect of forgiving others . Here is the edited and cleaned-up version, maintaining the original's tone and rich sourcing: Welcome to a special edition of our Bitachon (Trust in God) class, as it relates to forgiving people on Yom Kippur . We place a major emphasis on asking others for Mechilah (forgiveness). It is critically important to seek forgiveness from anyone you may have wronged before Yom Kippur. However, we often place less stress on the equally vital obligation: that we must remove from our hearts any ill feelings, or what is known as K'peidot—being upset, holding a grudge, or exacting in judgment toward others. Rav Chaim Palaggi , in his work Moed L'kol Chai (Chapter 19), quotes the Zohar which states that if a person does not remove upsetness from their heart, their Tefillos (prayers) are interfered with. He cites his teacher, Rav Eliyahu Cohen of Izmir , who explains that throughout the year the angel will bring up prayers, on Yom Kippur specifically, one must remove these negative feelings. Rav Palaggi reiterates this in Chapter 16, stating: "One who does not remove hatred from his heart on Yom Kippur—his prayer is neither heard nor accepted." Therefore, he concludes, one should be ma'avir al midosav, meaning they should be completely easygoing and overlook the faults of others. This is the intention behind the passage many recite nightly before Kri'at Shema al HaMittah: "Harenini mochel v'sole'ach..." : I hereby forgive and pardon anyone who angered or provoked me—whether it affected my body, my money, or whatever the matter may be, I forgive them. We must ask ourselves: when we say that, do we truly mean it? Chacham Ben Zion Abba Shaul , in Or L'Tzion, actually states: if you don't mean it, you shouldn't say it. But, as Rav Chaim Palaggi emphasizes, during these days we must work on genuinely meaning it. We have to overcome our true upsets and genuinely forgive those who wronged us. Why Forgiveness is Our Shield Why is this internal forgiveness so important? The Sefer Cheshek Shlomo from Rav Shlomo Sirok (brought in a collection of ancient manuscripts by Rav Yaakov Hillel) explains the profound reason: On Rosh Hashanah and Yom Kippur , when we ask God to forgive us, the Satan (accuser) stands up and says: "Hold on! Treat them the way they treat others. If they don't want to forgive others, You shouldn't forgive them either!" This causes a person's sins to be remembered and held against them. Therefore, one should be meticulous in forgiving and being easygoing so that God will treat them the way they treat others. Just as we want God to forgive us, we must forgive others. The Power of Bitachon (Trust in God) The question, however, remains: How? How can one truly forgive when a person has deeply wronged or upset them? This brings us back to the Torah's command not to bear a grudge. It's an enormous ask: "Let bygones be bygones and forget what the person did to you." The Sefer HaChinuch provides the only path to achieve this: having Bitachon (trust in God) and believing that no human being could do anything to you—no human being can impact you in any way—unless God specifically decreed it. The person who wronged you will be punished by God, but that is not your concern. That is between them and God. As for you, if it was going to happen to you, it would have happened regardless of who performed the action. The Sefer HaChinuch brings the famous story of Shimei ben Gera , who cursed King David when David was fleeing from Absalom. David's response was profound: "Hashem said to him, 'Curse!'" David understood that God put the cursing into Shimei's mind. It had nothing to do with Shimei's personal spite; it was part of God's decree. Because of this profound control and understanding, David was elevated to become the fourth "leg" of God's throne (alongside Abraham, Isaac, and Jacob). His self-mastery, rooted in the understanding that God ultimately orchestrates everything, earned him this immense spiritual status. The Saving Power of Forgiveness This is not an easy job; it takes hard work. But this is our assignment on Yom Kippur: to arouse that deep-seated Bitachon . We are all familiar with the story involving Rav Chaim Shmulevitz . The Mir Yeshiva was in a bomb shelter during a war, and as people prayed, a bomb struck the shelter. The building shook, but the bomb turned out to be a dud. Rav Shmulevitz later said that people assumed it was the fervent prayers of the young men that protected the Yeshiva. He then related that he was not far from a woman who had been grievously wronged by her husband many years earlier—he had abandoned her, leaving her an agunah (a woman whose husband's whereabouts are unknown). At that precise moment, she simply looked up and said: "Hashem, I forgive him. Please forgive us." Rav Shmulevitz stated he believed those were the words that made the impact and saved the Yeshiva. It is a powerful, saving strength. We must delve deep into the recesses of our soul to find the strength to forgive someone who wronged us and believe that ultimately, they were not the ones who truly made it happen. When we are able to forgive others, God is able to forgive us, and our prayers are heard. May we all merit to engage in this deep spiritual work.

This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Today in History: Moses returned with new stone tablets on this day (according to tradition, see Exodus 34:28–29). “When Moses came down from Mount Sinai with the two tablets of the Testi- mony in his hands, he was not aware that his face was radiant because he had spoken with the LORD” (NIV). Yeshua discussed the driving out of demons, blasphemy, and the sign of Jonah (possible date, see Matthew 12:22). TORAH PORTION Leviticus 16:31–34, HAFTARAH Isaiah 57:14–58:14, APOSTLES Jacob (James) 4:1–12. This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Leviticus 16

Leviticus 16

As we enter into the day of Yom Kippur (Day of Atonement, Day of Awe) we are given insight of how to respond to prophetic words over our lives.  The Lord hears even the barren ones in a season that we feel fruitless.  

As we enter into the day of Yom Kippur (Day of Atonement, Day of Awe) we are given insight of how to respond to prophetic words over our lives.  The Lord hears even the barren ones in a season that we feel fruitless.  

TORAH PORTION Leviticus 16:18–24, GOSPEL PORTION Acts 24:14–27. This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Yom Kippur, The Day of Atonement, is in the month of October, the high holy biblical holidays of God.

In the continuation of the 2nd chapter Rambam (Maimonides), topics familiar from the first chapter re-emerge in a radically new light. There is a new meaning to repentance, to confession, and to the Day of Yom Kippur (Day of atonement). In place of metaphysical cleansing, there is an unmissable opportunity to reconnect to Hashem as Source of creation. the chapter clearly sees 'Teshuvah' as far more than repenting and changing behaviour. It is a pathway to far greater and more meaningful connection and growth. This is the 3rd episode in the series exploring the Rambam's (Maimonides') Laws of Repentance. These chapters explore the world of repentance, or more literally 'return' to one's true self, and also include discussions of some of the most fundamental principles and themes of Jewish philosophy; freewill, the world to come, reward and punishment and loving Hashem (God). Be sure to subscribe to the channel for weekly videos on Jewish philosophy, wisdom and world-changing ideas. Rabbi Daniel Rowe is a popular Rabbi, philosopher and educator at Aish, who uses his deep knowledge of Judaism, science, and philosophy to captivate and educate audiences across the globe. Follow Rabbi Rowe on social media for regular new uploads and updates: YouTube: https://www.youtube.com/channel/UC2IUE77xD5uF_1xmWxWoBSg Spotify: https://open.spotify.com/show/1qPQn7TIWdQ8Dxvy6RfjyD Instagram: https://www.instagram.com/rabbidanielrowe/ Amazon Music: https://music.amazon.com/podcasts/cd5debfe-684c-411d-b0bc-223dcfa58a39/rabbi-daniel-rowe LinkedIn: https://www.linkedin.com/in/rabbi-daniel-rowe-23838711/?originalSubdomain=uk TikTok: https://www.tiktok.com/@rabbi.daniel.rowe #jewish #rabbi #jewishwisdom #torah #rambam #maimonides #teshuva #yomkippur

TORAH PORTION Leviticus 16:12–17, GOSPEL PORTION Acts 24:1–13. This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Yom Kippur, The Day of Atonement, is in the month of October, the high holy biblical holidays of God.

Yom Kippur, The Day of Atonement, is in the month of October, the high holy biblical holidays of God.

TORAH PORTION Leviticus 16:4–6, GOSPEL PORTION Acts 23:11–22. This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Today in History: In the days of Jeremiah the Prophet, the governor Gedaliah was murdered. His murder was the beginning of the end for the remnant of Jews in Israel at that time (see 2 Kings 25:25). The Fast of Gedaliah is a shorter fast on the Jewish cal- endar and lasts from sunrise to sunset. It is one of four similar fast days in memory of Israel's desolation (see Zechariah 7:3; 8:19). In the Final Redemption, it will turn into a festival of joy. TORAH PORTION Leviticus 16:1–3, GOSPEL PORTION Acts 23:1–10. This week's portion is for Yom Kippur (Day of Atonement) which falls on the coming Shabbat. Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life? Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context! THE KIDS' JOURNAL is available from ⁠⁠⁠https://arielmedia.shop⁠⁠⁠ BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠https://dailybreadmoms.com⁠ The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society. INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmoms Tags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

Pastor Mark shares patterns from the Word of why white is worn on Yom Kippur/Day of Atonement.

There is so much information in this podcast. Many articles posted under the Mikvah of the Covenant - showing the return of Messiah to be on a Yom Kippur and why.

”Yom Kippur: Day of Atonement” / Dr. Ron and Miriam Cohen / Omegaman Episode 10470 Recorded 9-25-2023 on OMEGAMAN www.roncohen.org    

This podcast shares revelation knowledge that Yahuwah gave me today as I began uniting with Yahuwah on this Yom Teruah 2023. It is a much deeper thing than a day just to fast from food. It is connected to the John 17 unity necessary to enter the Kingdom of heaven.

”Yom Kippur: Day of Atonement” / Dr. Ron and Miriam Cohen / Omegaman Episode 10470 Recorded 9-25-2023 on OMEGAMAN www.roncohen.org    

Yom Kippur - Day of Atonement Leviticus 16:1-34; Numbers 29:7-11 Isaiah 57:14 - 58:14

Yom Kippur - Day of Atonement Leviticus 16:1-34; Numbers 29:7-11 Isaiah 57:14 - 58:14

As we celebrate Yom Kippur (Day of Atonement) today we discuss God's redemptive plan for our lives.  The power of this day allows each of us to be redeemed, but it also launches us into the greatness of this work.  Walk in all that He paid for!!! 

Pastor Amer Olson teaches at Olive Tree Congregation in Prospect Heights, IL.

Pastor Amer Olson teaches at Olive Tree Congregation in Prospect Heights, IL.

For Yom Kippur Day, Rabbi Schiller looks at the theme of holiness, how we should act as the Temple of God, how to overcome backsliding, how to return to our first love, and how to walk in the fear of the LORD.

Follow us on facebook at facebook.com/chavdaministries. Give at GIVE.CHAVDAMINISTRIES.ORG

The Annual Feast of Yom Kippur begins at sundown on Sunday, September 24. It is a day of fasting and attending synagogue services for Jewish people throughout the world. While considered the holiest day on the Hebrew calendar, Yeshua (Jesus) has fulfilled the Day of Atonement through His death, burial and resurrection. 

On Monday's Mornings with Eric and Brigitte, Dr. Rich Freeman of Chosen People Ministries joins us to share how the Messiah is related to the following Jewish feasts: Rosh Hashanah (Feast of Trumpets), which celebrates the beginning of the Jewish Civil year. Yom Kippur (Day of Atonement), which is considered the holiest day of the Jewish year. Sukkot (Feast of Tabernacles/Booths), which recalls 40 years of wandering in the wilderness, living in tents (booths) and worshiping in a portable tabernacle. A Messianic Celebration of Rosh Hashanah - CrossBridge Church A Messianic Celebration of the Feast of Tabernacles - Chosen People Ministries See omnystudio.com/listener for privacy information.

Pastor Mark begins preparing us for the month of introspection which will ultimately lead to the Yom Kippur/Day of Atonement...the National Day of Repentance for Yahweh's people.  He gave us the four steps to repentance. 1. Regret 2. Ceasing 3. Confession and Restitution 4. Resolution.

Yom Kippur – Day of Atonement Leviticus 16:1-34; Numbers 29:7-11  Haftarah: Isaiah 57:14-58:14 B'rit haChadasha: Romans 3:21-26; 2 Corinthians 5:10-21

Pastor Amer Olson teaches on Yom Kippur.

Pastor Amer Olson teaches on Yom Kippur.

Yom Kippur is an aweome day of return: returning to healthy relationships with others, and returning to the real, pure spiritual essence of who we are. And what makes that possible is both the forgiveness that Hashem (and other people!) lovingly grants us,and the PURIFICATION that we experience. All the "stains" on our souls, so to speak (from the hurtful and negative words, deeds and thoughts we all--as human beings--fell into), are utterly washed away. We are purified through the observances of Yom Kippur, as we are purified by the waters of a holy mikveh! And it gets out EVEN the coffee stains!

Many people think that the Jewish "feasts", or holy days, are specific only to the Jews. And although it's true that God specifically commanded the Israelites to observe them, they are actually relevant for all of his children... including those of us grafted in by Christ. In today's episode, I'm going to explain how this feast of the Lord is the fulfillment of the date when the final judgements will be set, the books of heaven are closed, and you either spend eternity in heaven, or eternity in hell. Video: Feast of Trumpets by Mark Biltz If you'd like to support the podcast, consider becoming a listener supporter -OR- head over to my website and become a member to access the notes from today's episode. We also have a community on Facebook! www.facebook.com/groups/ancientconspiracies⁠⁠ Website: ⁠⁠www.ancientconspiracies.net⁠⁠ Offer support for $1/month: ⁠⁠https://podcasters.spotify.com/pod/show/ancient-conspiracies/support⁠⁠ --- Support this podcast: https://podcasters.spotify.com/pod/show/ancient-conspiracies/support

Marty Zide is the director of the Midwest Messianic Center. As a Jew, he placed his trust in Jesus as his Messiah in December, 1971.--The Jewish calendar has many holidays of significance, broken up between spring and fall feasts. Marty gave listeners an overall picture of these but then specifically concentrated on the fall feasts. They include- --Rosh Hashanah -Feast of Trumpets--September 25th, beginning at sundown.--Yom Kippur -Day of Atonement-October 4th and 5th--This is the one day the High Priest was allowed to enter the Holy of Holies to offer atonement for the sins of the people.--Feast of Tabernacles -Also known as the Feast of Booths-October 9-16th--This celebrates the wanderings of the Israelites in the wilderness.--How are these feasts viewed from a Jewish perspective- What observations can believers in Christ make as it relates to their significance- Marty provided the answers to these questions, as well as questions from listeners, on this edition of Crosstalk.

Marty Zide is the director of the Midwest Messianic Center. As a Jew, he placed his trust in Jesus as his Messiah in December, 1971.--The Jewish calendar has many holidays of significance, broken up between spring and fall feasts. Marty gave listeners an overall picture of these but then specifically concentrated on the fall feasts. They include- --Rosh Hashanah -Feast of Trumpets--September 25th, beginning at sundown.--Yom Kippur -Day of Atonement-October 4th and 5th--This is the one day the High Priest was allowed to enter the Holy of Holies to offer atonement for the sins of the people.--Feast of Tabernacles -Also known as the Feast of Booths-October 9-16th--This celebrates the wanderings of the Israelites in the wilderness.--How are these feasts viewed from a Jewish perspective- What observations can believers in Christ make as it relates to their significance- Marty provided the answers to these questions, as well as questions from listeners, on this edition of Crosstalk.