Rabbis teach about the atonement of Yom Kippur:

Rabbi Chiya Bar Abba said: The sons of Aaron died the first day of Nisan. Why then does the Torah mention their death in conjunction with the Day of Atonement? It is to teach that just as the Day of Atonement atones, so also the death of the righteous atones.

The Chatas sacrifice and the Asham for a known sin atone; Death and Yom Kipper atone with repentance. In Tal. Makkot 11b, the question is raised as to whether atonement comes from the exile of the one who committed manslaughter or from the death of the high priest. R. Abaye says, “Do you think it is exile which atones? It is the death of the [high] priest which atones.”

It is explicit in the Zohar dealing with the same issue as the Midrash, the relationship of the death of the two sons of Aharon and Yom Kippur:

Most High told Israel to set apart cities of refuge to which someone who accidentally killed another was to flee to escape vengeance. (Num. 35:6-34) When the high priest died, anyone who had committed manslaughter was free to return home from the cities of refuge. In some way, the death of the high priest put an end to the guilt of the one who had accidentally killed another.

In Moed Katan 28a, “R. Ammi said, ‘Why is Miriam’s death [Num. 20:1] connected with the Torah portion about the red heifer? [Num. 19] This is to tell you that even as the red heifer atones, even so the death of the righteous atones.

“R. Eleazar said, ‘Why is Aaron’s death [Num. 20:26,28] connected with the priestly clothing? Even as the priestly clothing atones [Lev. 16:4,24,32,33], so the death of the righteous atones.’” (cf. Tal. Zevachim 88b)

“R. Hiyya b. Abba said, ‘The sons of Aaron died on the first of Nisan. Then why is their death remembered on Day of Atonement? This is to teach that as the Day of Atonement brings atonement, in the same way the death of the righteous brings atonement…. And from where do we know that the death of the righteous brings atonement? Because it is written, And they buried the bones of Saul [and Jonathan his son] (II Sam. 21:14), and it is then written, After that G-d was entreated for the land.’” (Mid. Leviticus Rabbah 20:12)

The Talmud speaks about the plague that came when King David numbered the people, connecting its end with the death of someone righteous. (Num. 24) R. Eleazar said that the plague ended because of the death of Abishai. “R. Eleazar said, ‘The Holy One, blessed be He, said to the [destroying] Angel: Take for Me a great man among them, that in him many debts can be paid for them.’ …Samuel said, ‘He saw the ashes of Isaac [as though he had been sacrificed]’” (Tal. Berachot 62b)

There is also a case where the death of the wicked brings atonement. Most High commends Pinchas for putting to death Zimri and the Midianite woman he brought into his tent. Pinchas executed G-d’s judgment and “made atonement for the children of Israel”. (Num. 25:13, cf. Tal.Sanhedrin 82b)

Rashi commented on the setting apart of the Levites (Num. 8:9) and the need for all Israel to lay hands on them: “In as much as the Levites were given as an atoning sacrifice instead of them [the whole congregation], they [the people] are to come and stand by their offering and lay their hands on them [the Levites].

In this regard Rabbi Chaim ben Moshe ibn Attar, “Or HaChaim HaKadosh,” explains (on Leviticus 14:9) that the death of the Messiah from the line of Joseph acts as atonement for the entire generation. Or HaChaim saw in the death of the Messiah from the line of Joseph an aspect of the principle that the death of the righteous brings atonement. This concept – that “the death of the righteous atones” – is one which stands true throughout Jewish history and is not unique to the generation of the Redemption. All the same, there are things that characterize the deaths of the righteous in the generation of the Redemption.

The Shelah, R’ Isaiah Horowitz (1565 CE – 1630 CE), explains in his monumental commentary Shnei Luchot HaBrit (the Two Tablets of the Covenant),The Mashiach ben Yosef, when he comes, does not come in order to establish his own dynasty, rather he comes to help re-establish the Davidic dynasty. He will even sacrifice his own life in order to accomplish this. His blood will atone for the sins of the Jewish people. His atonement will take the form of the Davidic dynasty being restored to the Jewish people as an everlasting kingdom.”

In the torah classic, Derech Hashem by Rabbi Moshe Chaim Luzzatto: The idea of a single Tzaddik atoning for his entire generation is found in Kabbalistic literature i.e suffering and pain may be imposed on a tzaddik as an atonement for his entire generation through his suffering this tzaddik saves these people in this world and also greatly benefits them in the world-to-come.

The idea of a single Tzaddik atoning for his entire generation is found in Kabbalistic literature. In the classic text, Derech Hashem (The Way of G-d), Rabbi Moshe Chaim Luzzatto, goes as far as stating that there can even be a “more highly perfected Tzaddik,” who can not only atone for his generation, but even for all the generations of men:

“… suffering and pain may be imposed on a tzaddik as an atonement for his entire generation. This tzaddik must then accept this suffering with love for the benefit of his generation, just as he accepts the suffering imposed upon him for his own sake. In doing so, he benefits his generation by atoning for it, and at the same time is himself elevated to a very great degree … In addition, there is a special, higher type of suffering that comes to a tzaddik who is even greater and more highly perfected than the ones discussed above. This suffering comes to provide the help necessary to bring about the chain of events leading to the ultimate perfection of mankind as a whole.”

In the Torah classic, Derech Hashem (“The Way of G-d” by Rabbi Moshe Chaim Luzzatto) the author states:

Such suffering also includes cases where a tzaddik suffers because his entire generation deserves great punishments, bordering on annihilation, but is spared via the tzaddik’s suffering. In atoning for his generation through his suffering, this tzaddik saves these people in this world and also greatly benefits them in the World-to-Come.

… Beyond that, the merit and power of these tzaddikim is also increased because of such suffering, and this gives them even greater ability to rectify the damage of others. They can therefore not only rectify their own generation, but can also correct all the spiritual damage done from the beginning, from the time of the very first sinners.

Isaiah makes clear that no man could provide this salvation, thus Most High Himself is salvation and intercessor (mediator) for man. This arm of salvation is also contains the aspect of justice.

Note: “If Israel repents they will be redeemed, and if not they will not be redeemed.”

Yom kippur is the holiest day of the year- the day on which we are closet to Most High and to the quintessence of our own souls. It is the day of Atonement- For on this day he will forgive you and to purify you, that you be cleansed from all your sins before Most High – Leviticus 16: 30

Reish Lakish said: Repentance (Teshuva) is so great that intentional sins are counted as merits, as it says, “When a wicked man turns back from his wickedness and practices justice and charity, he shall live because of them.” (Ezekiel 33:19) …This is when one repents from love of HASHEM. (Yoma 86B)

A sacrifice performed with a humble, repentant, sincere heart, and with faith in Most High mercy and grace — could bring about forgiveness of sins.

“For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.” (Leviticus 17:11)

“In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.” (Hebrews 9:22)

“And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein:”

(Num. 29:7)

“…I afflicted ( “humbled”) my soul with fasting; and my prayer returned into mine own bosom.”

(Psalms 35:13)

“…I wept, and afflicted (“chastened”) my soul with fasting, that was to my reproach.”

(Psalms 69:11)

This is why Acts refers to Yom Kippur as “The Day of the Fast”: 9 And we were there a long time, until even the day of the Jewish fast was past. And it was dangerous for a man to travel by sea, and Paul counseled them- (Acts 27:9)

If a man said, “I will sin and repent, and sin again and repent”, he will be given no chance to repent. [If he said,] “I will sin and the Day of Atonement will effect atonement”, then the Day of Atonement effects no atonement. For transgressions that are between man and G-d the Day of Atonement effects atonement, but for transgressions that are between a man and his fellow the Day of Atonement effects atonement only if he has appeased his fellow – Mishnah: Yoma 8:9

Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee; Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. – Matthew 5:23-24

First be reconciled to thy brother – Matthew 5:23-24 ; Yom Kippur atones for all sins, but first you must reconcile your conflict with others. -Talmud, Yoma 85b

For if ye forgive men their trespasses. – Matthew 6:14-15; Only if you forgive others will G-d forgive you. -Talmud, Rosh Hashanah 17a

Kol Hator writings:

“Through supplications I will bring them” (ירמיה לא’ ח). The verse alludes to Mashiach ben Yosef’s role in the return of the Jewish people to Eretz Yisrael and the nature of their return. The verse relates: “בבכי יבואו ובתחנונים אובילם”, “With weeping they will come, and through supplications I will bring them”. “בתחנונים” is gematria “566”; the same as “Mashiach ben Yosef”; this implies that, through Mashiach ben Yosef, “I will bring them”. The Zohar teaches (זהר חדש וישב דף כט) that the “weeping” and low-spirited state of the peoples return is a national atonement for the sale of Yosef, perpetrated by the brothers; the progenitors of the nation. There, Yosef wept and supplicated before his brothers, but they did not heed his cries, as it says: “ראינו צרת נפשו בהתחננו אלינו ולא שמענו”, “we saw his heartfelt anguish when he pleaded with us, and we paid no heed” (בראשית מב’ כא). Therefore, when Mashiach ben Yosef brings back the remaining exiles, they will be “weeping” and in an impoverished, anguished state, upon return. Also, “בבכי” is gematria “34”, equal to that of the word “דל”, meaning impoverished or lowly. Thus “בבכי יבואו” implies “דל יבואו”, “impoverished/lowly” they will come, when: “ובתחנונים אובילם”, I bring them through Mashiach ben Yosef

The book of Hebrews expresses that the Yom Kippur sacrifice of Yeshua was superior to that of the annual animal sacrifice. Both provided forgiveness of sin, and both required faith. The difference, as Hebrews explains, is that Yeshua’s work, being the shed blood of the Divine Tzaddik (and mediator), effected a “permanent” atonement for those who trust in Him and walk in the way of Torah:

Hebrews 12:22-24 – But, ye came to Mount Zion, and to a city of the living G-d, to the heavenly Jerusalem, and to myriads of messengers, to the company and assembly of the first-born in heaven enrolled, and to G-d the judge of all, and to spirits of righteous men made perfect, and to a mediator of a new covenant — Yeshua, and to blood of sprinkling, speaking better things than that of Abel!

In the book of “New Testament” shown both the atonement provided by the divine Tzaddik, as well as the Kingdom set aside for the righteous ones, which is from the “foundation of the world”:

Revelation 13:8 – And all that dwell upon the earth shall worship him, whose names are not written in the book of life of the Lamb slain from the foundation of the world.

Matthew 25:34 – Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world:

1 Peter 1:18-20 – …….. Who verily was foreordained before the foundation of the world, but was manifest in these last times for you.

John 17:24 – Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory [i.e., Kingdom], which thou hast given me: for thou lovedst me before the foundation of the world.

Paul uses the concept of “Most High smiting one Righteous man,” ( ref: Zohar, Bemidbar, Section 3, Page 218a,..)

In the following passage, the Zohar elaborates on the idea of G-d selecting a righteous person to sufffer in order to obtain atonement for his generation.

Soncino Zohar, Bemidbar, Section 3, Page 218a – Why is it that whenever sinners multiply in the world and punishment impends over the world, the virtuous among them are smitten for them, as we have learnt, that for the guilt of the generation the holy and righteous are seized upon? Why should this be? If because they do not reprove mankind for their evil deeds, how many are there who do reprove but are not listened to (though the righteous do humble themselves before them)? If it is in order that there may be no one to shield them, let them not die and let them not be seized for their sins, since it is a satisfaction to the righteous to see their destruction. He replied: It is true that for the guilt of the generation the righteous are seized upon, but we may explain this on the analogy of the limbs of the body. When all the limbs are in pain and suffering from sickness one limb has to be smitten in order that all may be healed. Which is the one? The arm. The arm is smitten and blood is drawn from it, and this is healing for all the limbs of the body. So men are like limbs of one body. When G-d desires to give healing to the world He smites one righteous man among them with disease and suffering, and through him gives healing to all, as it is written, “But he was wounded for our transgressions, he was bruised for our iniquities… and with his stripes we are healed” (Isaiah 53:5). A righteous man is never afflicted save to bring healing to his generation and to make atonement for it, for the “other side” prefers that punishment should light upon the virtuous man rather than on any other, for then it cares not for the whole world on account of the joy it finds in having power over him.

Another passage from the Zohar offers the following:

Soncino Zohar, Bemidbar, 177a – AND MOSES SAID UNTO AARON, TAKE THY CENsER, ETC. R. Hiya adduced here the verse: “The wrath of the king is as messengers of death, but a wise man will pacify it” (Proverbs 16:14). ‘How careful men should be’, he said, ‘to abstain from sin and to watch their actions, for at many periods the world is judged and every day deeds are placed in the balance and examined on high and recorded before the Almighty; and when the deeds of men are not approved before the King, wrath arises and judgement is awakened. But if when the executioners of judgement are ready to strike and wrath impends, there is found in the generation a righteous man who is inscribed above, then G-d looks upon him and His wrath is mollified. He is like a king who is angry with his servants and sends for the executioner to punish them, but meanwhile the king’s friend enters and stands before him, and when the king sees him his face lights up, and when he begins to speak he is glad. So when the executioner comes and sees the king all smiling, he goes away and does not execute judgement, and then the king’s friend intercedes for his servants and procures forgiveness for them.

The Zohar writes that the tzaddik can more effectively arouse Divine mercy after his death than previously.

One who attached himself to the true tzaddikim has true faith. Mashiach is the true tzaddik. One who accepts Mashiach will receive from him pure faith, and will not have misplaced his faith.

It is certainly permissible to pray to G-d for a blessing at the gravesite of a tzaddik, in the merit of the tzaddik. In addition one may directly address the soul of the tzaddik, beseeching him to arouse mercy in heaven. The Zohar writes that the tzaddik can more effectively arouse Divine mercy after his death than previously. (See chapter 27 in Igeret Hakodesh of Sefer Hatanya) When one goes to pray at the gravesite of a tzaddik, it is as if he is entering into yechidus (“private consultation”) with that tzaddik. Thus, it is customary to recite chapter 33 in Psalms at the gravesite. This chapter begins with the verse, Ranenu tzaddikim baHashem, “May the tzaddikim rejoice in Hashem.” The verse refers to tzadikkim in the plural form, which is understood to refer to the union of the lower tzaddik — the soul of the person who comes to pray at the gravesite — and the higher tzaddik — the deceased tzaddik. When a person prays at the gravesite of the tzaddik, the two souls unite to arouse Divine mercy and to bring down blessing.

It is also taught that a deceased tzaddik continues to merit favor for those alive (even more so than when he was alive) and that it is possible to “connect” to the one “above” through prayer – even directly “to” the soul of the tzaddik:

Regarding a Hebraic opinion of the “suffering servant” of Isaiah’s text being the Messiah, and that this Messiah brings atonement in place of the (destroyed) Temple, the Zohar has this to say:

Soncino Zohar, Shemoth, Section 2, Page 212a – ‘The souls in Lower Paradise, on every New Moon and Sabbath day, go about and ascend to the spot called “Walls of Jerusalem”, where there are a great many chieftains and legions mounting guard, as written: “I have set watchmen upon thy walls, O Jerusalem” (Isa. LXII, 6). They mount up as far as that spot, but do not enter it until their purging is complete. There they prostrate themselves, drink in ecstatically of the celestial radiance, and then return into Paradise. They also at times go forth, roaming about the world and viewing the bodies of the sinners undergoing their punishment. So Scripture says: “And they shall go forth, and look upon the carcases of the men that have rebelled against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh” (Ibid. LXVI, 24). They continue to roam about, casting their glance on those who are victims of pain and disease, who suffer for their belief in the unity of their Master. They then return and make all this known to the Messiah. When the Messiah hears of the great suffering of Israel in their dispersion, and of the wicked amongst them who seek not to know their Master, he weeps aloud on account of those wicked ones amongst them, as it is written: “But he was wounded because of our transgression, he was crushed because of our iniquities” (Ibid. LIII, 5). The souls then return to their place. The Messiah, on his part, enters a certain Hall in the Garden of Eden, called the Hall of the Afflicted. There he calls for all the diseases and pains and sufferings of Israel, bidding them settle on himself, which they do. And were it not that he thus eases the burden from Israel, taking it on himself, no one could endure the sufferings meted out to Israel in expiation on account of their neglect of the Torah. So Scripture says; “Surely our diseases he did bear”, etc. (Ibid. LIII, 4). A similar function was performed by R. Eleazar here on earth. For, indeed, beyond number are the chastisements awaiting every man daily for the neglect of the Torah, all of which descended into the world at the time when the Torah was given. As long as Israel were in the Holy Land, by means of the Temple service and sacrifices they averted all evil diseases and afflictions from the world. Now it is the Messiah who is the means of averting them from mankind until the time when a man quits this world and receives his punishment, as already said. When a man’s sins are so numerous that he has to pass through the nethermost compartments of Gehinnom in order to receive heavier punishment corresponding to the contamination of his soul, a more intense fire is kindled in order to consume that contamination. The destroying angels make use for this purpose of fiery rods, so as to expel that contamination. Woe to the soul that is subjected to such punishment! Happy are those who guard the precepts of the Torah!

The great assertion (“mystery”) of the New Testament is whereas the Hebrew sages traditionally viewed Messiah ben Joseph and Messiah ben David (the one who comes to lead Israel into the Millennial Kingdom) as two different roles, the texts of the New Testament teach that the same individual fulfills both roles, or more precisely, the resurrected Messiah ben Joseph returns as Messiah ben David.

The High Priest on the Day of Atonement

Yom Kippur was the Holiest Day of the year, the only time when the High Priest could enter the Holy of Holies. This is compared to Moses at Mount Sinai, as he acted in this role, being the only one who could approach Most High.

In Hebrews 4:14-7:28 Paul argues that Yeshua our Mashiach(The Word of Jn. 1:1-3, 14) is the true High Priest and true Melchizadek making atonement for us in the heavenly Temple by his blood.

Yeshua’s sacrifice is in the context of the Yom Kippur sacrifice.it dose not teaches that the sacrificial system in its entirety in now forever done away. Yom Kippur deals with salvation and establishment of the New Covenant. This “unfinished work” of Messiah will be completed when (as mentioned in Hebrews), He “appears a second time for salvation.”

Note: Yom Kippur sacrifice context is in the heavenly realm (above Jerusalem temple) and as it is written about the physical sacrifices in future temple( below Jerusalem), Ezekiel 45:17 – And it shall be the prince’s part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the Sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel.

Hebrews, chapter 9 is of key importance in understanding the work of Yeshua in the heavenly realms, with relation to bringing tikkun to the heavenly Holy of Holies, which brought tikkun to Ze’er Anpin, and also opened the door of mercy from Most High for the forgiveness of sin.

The Last Trump – The Holiday of Yom Kippur concludes with a final shofar blast. This “last trumpet” is referred to in the “New Testament,” and is associated with the ingathering of the elect of Israel from the “four corners of the earth.”

Orthodox Jews, even to this day, On the day of the Feast of Trumpets and on the Day of Atonement, they include in their prayer Jeremiah 31:20, and pray that Ephraim Israel (the Ten-Tribes) may be united with them