The root כפר does not begin as a religious word at all. In its plainest use it means simply "to cover" or "to smear over" — pitch spread over the seams of Noach's ark (Genesis 6:14) so the water cannot get in. Kapporah is a covering that holds back what would otherwise flood in and destroy.
What floods in, according to the Torah, is not merely guilt in the abstract but a debt denominated in blood. Immediately after the Flood, Hashem tells Noach the terms in the plainest possible arithmetic:
Whoever sheds the blood of man, by man shall his blood be shed — for in the image of G-d He made man.Bereishit / Genesis 9:6
This is not case law for a single nation; it is given to Noach as the terms of the whole re-made world. A life taken opens an account that only a life can close. The sages call this principle nefesh tachat nefesh — soul in place of soul.
Vayikra states the mechanism explicitly, and it is here that kapporah enters as a technical term:
For the life (נֶפֶשׁ) of the flesh is in the blood, and I have given it to you upon the altar to make kapporah for your souls; for it is the blood, by the life (נֶפֶשׁ) in it, that makes kapporah.Vayikra / Leviticus 17:11
Notice what the verse does not say. It does not say the blood is a symbol, or a ritual gesture, or a fine paid in a currency unrelated to the crime. It says nefesh covers nefesh. Life is the only currency the debt is denominated in, because life is the only thing of the value that was taken. A covering of anything less than life leaves the account open.
II · The Kopher Money Cannot Buy
Why Silver Fails
Scripture is careful to distinguish kapporah, the covering, from kopher, the ransom-price that purchases it — and then to slam the door on the idea that the price can be paid in ordinary coin. Tehillim is blunt about the ceiling on what a man's wealth can accomplish for another man's soul:
No man can by any means redeem (פדה) his brother, nor give to G-d a kopher for him — for the redemption of their soul is costly, and one must let it alone forever.Tehillim / Psalm 49:8–9
This is the crux the whole exhibit turns on. Every ordinary kopher in the Torah — the half-shekel for a numbered head (Shemot 30:12), the price set when an ox gores a man (Shemot 21:30) — is a substitution of value, not of kind. Silver stands in for an animal's carelessness, for a census that might provoke a plague. But silver cannot stand in for a soul, because silver and soul are not commensurable. You cannot cover a life-debt with anything that is not itself alive.
Which leaves exactly one candidate that could ever satisfy Leviticus 17:11 on its own terms: a life. Not a symbol of a life. A life, freely surrendered, of a worth equal to — or greater than — the lives it stands for. Iyov glimpses this when he speaks of a messenger who intercedes for a man and declares:
Deliver him from going down to the pit; I have found a kopher.Iyov / Job 33:24
Iyov does not say what the kopher is. The Torah's own math — life for life, and no substitute of unlike kind — leaves only one thing it could be.
III · The Cup of Din
What "the Cup" Meant Before Gat Sh'mani
Long before the garden, "the cup" already had a fixed meaning in the Neviim. It is the cup of Hashem's din — His judicial reckoning against sin — held out to whoever must answer for wickedness, and it is drunk, not merely tasted:
Rouse yourself, rouse yourself, stand up, O Yerushalayim, you who have drunk from the hand of Hashem the cup of His fury; you have drunk the bowl, the cup of staggering, and drained it.Yeshayahu / Isaiah 51:17
Take from My hand this cup of the wine of wrath, and cause all the nations to whom I send you to drink it... they shall drink and stagger and be crazed.Yirmeyahu / Jeremiah 25:15–16
Tehillim adds the detail this exhibit is built around — the cup is not finished when the wine runs out. There are dregs (שְׁמָרֶיהָ) at the bottom, thick and bitter, and the terms of judgment require they be swallowed too:
For in the hand of Hashem there is a cup, and the wine foams... surely its dregs — all the wicked of the earth shall drain them, drinking them down.Tehillim / Psalm 75:8
To drink the cup partway — to sip the wine and set it down before reaching the dregs — is not to drink the cup of din at all. The dregs are the reckoning. A cup left unfinished is a debt left open.
IV · Gat Sh'mani
Why It Could Not Pass
This is the cup Moshiach names in the garden — not a private dread of dying, but the specific, identifiable cup of Yeshayahu 51 and Tehillim 75, the cup of Hashem's din against sin, now held out to Him:
My Father, if it is possible, let this cup pass from Me; nevertheless, not as I will, but as You will.Matt. 26:39; cf. Mark 14:36, Luke 22:42
Read against Vayikra 17:11 and Tehillim 49, the request and its refusal both make exact sense. Moshiach asks whether there is any other kopher available — any substitute of unlike kind, any silver, any lesser life — that could cover the debt instead. The answer, already given centuries earlier in the Psalter, is no: no man can redeem his brother; the redemption of a soul is costly and cannot be bought off. If a kopher must be a life, and if it must be a life of sufficient worth to stand for many, then the cup cannot be set down half-drunk. It has to reach the dregs.
The Logic of the Dregs
In Tehillim 75:8 it is the wicked who drink the dregs — that is what dregs are for: the concentrated weight of the judgment, reserved for those who owe the debt. The scandal, and the kapporah, is that the Ma'aseh (the account of Moshiach) puts a sinless drinker at the bottom of a cup meant for the guilty. Kapporah 17:11 requires nefesh tachat nefesh, life in place of life. A cup abandoned at the first bitterness pays nothing; it is a kopher offered and withdrawn. Only the full cup, dregs included, satisfies "it is the blood, by the life in it, that makes kapporah."
If the cup had passed
The kopher is refused. Nefesh tachat nefesh stands unmet. Genesis 9:6 and Leviticus 17:11 remain open accounts, and every other proposed covering has already been ruled insufficient by Tehillim 49:8–9.
Because it was drunk to the dregs
The kopher of Iyov 33:24 is found and paid in full. The cup of din, exhausted, has nothing left in it for those who are joined to the One who drained it — Yeshayahu 53's "He bore the sin of many" made literal, dreg by dreg.
This is why Gat Sh'mani is not a scene of resignation but of arithmetic being settled. The prayer is real — the cup is genuinely bitter, and Moshiach genuinely asks — but the Torah had already foreclosed every other kopher. What remained was the one payment nefesh tachat nefesh had always demanded: not a symbol poured out, but a life, drunk down past the wine to the very shemarim at the bottom.
For I made the decision not to have da'as of anything among you except Moshiach and nivlato al haEtz (his body — gufa, kerper — on the Tree Boim [Yiddish for tree], DEVARIM 21:23).Kehillah in Corinth I 2:2
Because the Torah had already said where kapporah lives:
For the nefesh of the basar is in the dahm: and I have given it to you upon the Mizbe'ach to make kapporah for your nefashot: for it is the dahm that maketh kapporah for the nefesh.Vayikra 17:11
The Brit Chadasha does not drift away from that verse; it keeps returning to it. More than twenty-five times it points directly to the dahm of the Seh HaElohim who carries away the avonot of this world (Yochanan 1:29), and some eighty-six times it speaks of dahm in a sacrificial, kapporah-redemptive sense. What follows is a hundred of these witnesses, Tanakh and Brit Chadasha together, in the words of the Orthodox Jewish Bible. Four of them stand at the head of the line, because together they trace the whole arc of this exhibit in four steps: sprinkled, justified, by the dahm, once for all.
I
כֵּן יַזֶּה גּוֹיִם רַבִּים
YAZZEH · he will sprinkle
So yazzeh Goyim rabbim (he [Moshiach] will sprinkle many nations); the melachim (kings) shall shut their mouths because of him; for that which had not been told them shall they see; and of that which they had not heard shall they have binah (understanding).
The Servant sprinkles many nations — the Kohen Gadol's verb from Vayikra 16:14, now spread over the Goyim.
II
יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים
YATZDIK · he will justify
He shall see of the travail of his nefesh, and shall be satisfied; by knowledge of him shall Tzadik Avdi (My Righteous Servant) justify many; for he shall bear their avon (iniquities).
The Tzadik Avdi justifies the rabbim, because he carries their avon himself.
III
δικαιωθέντες νῦν ἐν τῷ αἵματι αὐτοῦ
DIKAIŌTHENTES · having been justified
How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM on the basis of the Moshiachʼs DAHM (blood) and sacrificial death, how much more then shall we be delivered through him from the eschatological Charon Af HASHEM (burning anger of G-d)!
Yeshayah's "justify many" is named by its price: on the basis of Moshiach's dahm.
IV
διὰ δὲ τοῦ ἰδίου αἵματος εἰσῆλθεν ἐφάπαξ
EPHAPAX · once for all
Not through the dahm of se'irim (goats) and of agalim (bulls) but through his own dahm he entered the Kodesh HaKodashim once and for all, having secured for us the Geulah Olamim.
The sprinkling Kohen enters with his own dahm, once — and secures a Geulah Olamim.
Read the Four as One Sentence
The Servant who sprinkles the nations (Yeshayah 52:15) is the Tzadik who justifies the many by carrying their avon (53:11). Rav Sha'ul names what that justification rests on: Moshiach's dahm (Romans 5:9). And Yehudim in Moshiach shows where that dahm was carried: not the blood of goats and bulls, but his own, into the Kodesh HaKodashim, once for all (9:12). Nefesh tachat nefesh, life for life, paid in the only currency Vayikra 17:11 accepts.
The Catalogue
33 from the Tanakh · 67 from the Brit Chadasha · ★ marks the four above
Tanakh
TorahBereshis – Devarim16
Bereshis 9:6Shofech dahm (one who sheddeth manʼs blood), by man shall his dahm be shed; for in the tzelem Elohim made He man.
Bereshis 22:8And Avraham said, My son, G-d will provide Himself a seh (lamb) for a burnt offering: so they went both of them together.
Bereshis 22:13And Avraham lifted up his eyes, and looked, and hinei behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering TAKHAT (instead of) his son.
Shemot 12:7And they shall take of the dahm, and strike it upon the two mezuzot (doorposts) and on the mashkof (lintel) of the batim (houses), wherein they shall eat it.
Shemot 12:13And the dahm shall be for you, an ot (sign) upon the batim (houses) where ye are; and when I see the dahm, oofasachti (then I will pass over, skip, spare) you [plural], and the negef (plague, blow, striking, i.e., death of firstborn) shall not be upon you to destroy you, when I strike fatally with a blow against Eretz Mitzrayim.
Shemot 12:23For HASHEM will pass through to strike the Mitzrayim; and when He seeth the dahm upon the mashkof, and on the two mezuzot, HASHEM will pasach (pass over, spare, skip) the entrance, and will not permit the Mashkhit (Destroyer), to enter unto your batim to strike.
Shemot 24:8And Moshe took the remaining dahm, and sprinkled it on HaAm, and said, Hinei dahm habrit, which HASHEM hath cut with you concerning all these words.
Shemot 30:10And Aharon shall make kapporah upon the karenot of it once in a year with the dahm of the chattat hakippurim; once in the year shall he make kapporah upon it throughout your dorot; it is kodesh kodashim unto HASHEM.
Vayikra 1:4And he shall lay his hand upon the head of the olah (burnt offering); and it shall be accepted for him to make kapporah for him.
Vayikra 4:20And he shall do with the young bull as he did with the young bull for a chattat (sin offering), so shall he do with this; and the kohen shall make kapporah for them, and it shall be forgiven them.
Vayikra 16:14And he shall take of the dahm of the bull, and sprinkle it with his forefinger upon the eastern front of the Kapporet; and before the Kapporetyazzeh (he shall sprinkle) of the dahm with his forefinger seven times.
Vayikra 16:15Then shall he slaughter (shachat) the goat of the chattat, that is for the Am, and bring his dahm within the Parochet, and do with that dahm as he did with the dahm of the bull, and sprinkle it upon the Kapporet, and before the Kapporet;
Vayikra 16:30For on that day shall the kohen make kapporah for you, to make you tahor, that ye may be tahor from all your chattot before HASHEM.
Vayikra 17:11For the nefesh of the basar is in the dahm: and I have given it to you upon the Mizbe'ach to make kapporah for your nefashot: for it is the dahm that maketh kapporah for the nefesh.
Bamidbar 35:33So ye shall not pollute HaAretz wherein ye are; for dahm pollutes HaAretz; and kapporah cannot be made for HaAretz for the shefach dahm therein, except by the dahm of him that committed shefach dahm (shedding of blood).
Devarim 21:23His nevelah shall not remain all night upon the etz, but thou shalt in any wise bury him that day; for he that is talui (hanged) is under Kilelat Elohim (curse of G-d); that thy adamah be not defiled, which HASHEM Eloheicha giveth thee for a nachalah.
Nevi'imYeshayah · Yechezkel · Zecharyah12
Yeshayah 52:15So yazzeh Goyim rabbim (he [Moshiach] will sprinkle many nations); the melachim (kings) shall shut their mouths because of him; for that which had not been told them shall they see; and of that which they had not heard shall they have binah (understanding).
Yeshayah 53:4Surely he hath borne our sufferings, and nasah (carried) our sorrows; yet we did esteem him stricken, plagued of G-d, and afflicted.
Yeshayah 53:5But he was pierced for our transgressions, he was bruised mei'avonoteinu (for our iniquities); the musar (chastisement) that brought us shalom was upon him [Moshiach]; and at the cost of his [Moshiachʼs] chaburah (stripes, lacerations) we are healed.
Yeshayah 53:6All we like sheep have gone astray; we have turned every one to his own derech (way); and HASHEM hath laid on him the avon (iniquity, the guilt that separates from G-d) of us all.
Yeshayah 53:7He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a seh (lamb) to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
Yeshayah 53:10Yet it pleased HASHEM to bruise him; He hath put him to suffering; when Thou shalt make his nefesh an asham offering for sin, he (Moshiach) shall see zera, He shall prolong his yamim (days) and the chefetz HASHEM (pleasure, will of HASHEM) shall prosper in his hand.
Yeshayah 53:11He shall see of the travail of his nefesh, and shall be satisfied; by knowledge of him shall Tzadik Avdi (My Righteous Servant) justify many; for he shall bear their avon (iniquities).
Yeshayah 53:12Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his nefesh unto mavet (death); and he was numbered with the transgressors; and he nasah (bore) [like the Yom Kippur scapegoat] the sin of many, and made intercession for the transgressors.
Yechezkel 36:25Then will I sprinkle mayim tehorim upon you, and ye shall be tahor; from all your tum'a, and from all your gillulim (idols), will I make you tahor.
Zecharyah 9:11As for thee also, by the dahm of thy Brit I release thy prisoners out of the pit wherein is no mayim.
Zecharyah 12:10And I will pour upon the Bais Dovid, and upon the inhabitants of Yerushalayim, the Ruach (Spirit) of Chen (grace) and of Tachanunim (supplications for favor); and they shall look upon Me whom they have pierced, and they shall mourn for Him (Moshiach) as one mourneth for his yachid (only son), and shall grieve in bitterness for him, as one that is in bitterness for his bechor (firstborn).
Zecharyah 13:1In Yom HaHu there shall be a makor (fountain) opened to the Bais Dovid and to the inhabitants of Yerushalayim for sin and for niddah (impurity).
KetuvimTehillim · Iyov · Daniel5
Tehillim 22:17 (Eng. 22:16)For kelavim have surrounded me; the Adat Mere'im (congregation of evil men) have enclosed me; KA'ARU YADAI V'RAGELAI (they pierced my hands and my feet).
Tehillim 49:8–9 (Eng. 49:7–8)A brother cannot by any means redeem ish (man), nor give to Elohim a kofer (ransom) for him — For the pidyon of their nefesh is costly, and is forever beyond their power to pay —
Tehillim 75:9 (Eng. 75:8)For in the yad HASHEM there is a kos, and the yayin is foaming; full of mixture; and He poureth out of the same; but the dregs thereof, all rishei aretz (wicked of the earth) shall drain them down, and drink them.
Iyov 33:24Then he is gracious unto him, and saith, Deliver him from going down to the shachat (pit); I have found a kofer (ransom).
Daniel 9:24Shivi'im heptads is decreed upon thy people and upon thy Ir Kodesh (Holy City), to restrain the peysha (transgression), and to make an end of chattat (sin), and to make kapporah for avon, and to bring in Tzedek Olamim (Everlasting Righteousness), and to seal up the chazon and navi, and to anoint the Kodesh HaKodashim.
Mattityahu 20:28Just as the Bar Enosh did not come to be served (to be ministered to), but to serve (to minister), and to give his neshamah (his nefesh), as a kofer (ransom, pedut) LARABBIM (for the sake of many, for the Geulah Redemption of many).
Mattityahu 26:28For this is my Dahm HaBrit HaChadasha, which is poured out LARABBIM (for many) for the selicha (forgiveness) of chattaim (sins).
Mattityahu 26:39And having gone forward a short distance, Rebbe, Melech HaMoshiach fell upon his face, davening and saying, Avi, if it is possible, let this Kos pass from me. But not as I will, but as you will.
Markos 10:45For even the Bar Enosh did not come to be served but to serve and to give his NEFESH as a kofer (ransom, pedut) LARABBIM (for many, for the Geulah [Redemption] of many).
Markos 14:24And Rebbe, Melech HaMoshiach said to them, HINEI DAHM HABRIT, the dahm of me, which is being poured out lama'an RABBIM (for the sake of MANY).
Lukas 22:20And Rebbe, Melech HaMoshiach took the kos (cup) similarly after they ate, saying, This kos (cup) is HaBrit HaChadasha in my dahm, being shed for you.
Lukas 22:44And having been in agony, Rebbe, Melech HaMoshiach was davening more fervently; and his sweat became like drops of dahm falling down upon the adamah.
Yochanan 1:29On the next day, Yochanan sees Yehoshua coming to him, and Yochanan says, Hinei! The Seh HaElohim, the one carrying away the avonot HaOlam Hazeh (sins of this world).
Yochanan 1:36And as Yochanan watched Yehoshua walking by, Yochanan says, Hinei the Seh HaElohim!
Yochanan 6:53Therefore, he said to them, Omein, omein, I say to you, unless you eat the basar of the Bar Enosh and drink his dahm, you do not have Chayyim (Life) in yourselves.
Yochanan 6:54The one feeding on my basar and drinking dahmi has Chayyei Olam and I will raise him up on the Yom HaAcharon.
Yochanan 6:56The one feeding on my basar and drinking dahmi abides in, dwells in me and I in him.
Yochanan 19:34But one of the chaiyalim pierced his side with a romakh (spear), and immediately out came dahm and mayim.
GevurotActs of the Shlichim2
Gevurot 8:32Now the keta (section) of the Tanakh which he was reading was this: KASEH LATEVACH YUVAL (He was led as a lamb to the slaughter) and as a Seh (Lamb) before the one having sheared it is silent, LO YIFTACH PIV (He does not open his mouth).
Gevurot 20:28Pay attention to yourselves and to all the Eder HASHEM (flock of G-d) in which the Ruach Hakodesh has placed you as mashgichim ruchaniyim (spiritual overseers) to do the work of ro'im (shepherds) over the Kehillah of HASHEM which Adoneinu purchased for the Geulah with his own dahm.
Igrot Rav Sha'ulLetters of the Shliach Sha'ul20
Kehillah in Rome 3:25Whom G-d set forth as a kapporah through emunah (faith) in the DAHM (blood) of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat HASHEM (righteousness of G-d) in pasach (passing over, letting go the penalty of) the averos (sins) committed in former times.
Kehillah in Rome 5:8But HASHEM demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us.
Kehillah in Rome 5:9How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM on the basis of the Moshiachʼs DAHM (blood) and sacrificial death, how much more then shall we be delivered through him from the eschatological Charon Af HASHEM (burning anger of G-d)!
Kehillah in Rome 8:3For what the Gezetz was unable to do in that it was weak through the basar, G-d sent his own Zun fun der Oybershter in the very demut (likeness) of the basar of sinful humanity and as a chattat (sin offering, sin atoning sacrifice), and both pronounced and effected a sentence of death on HaChet baBasar (Sin in the Flesh, in the fallen old humanity),
Kehillah in Corinth I 2:2For I made the decision not to have da'as of anything among you except Moshiach and nivlato al haEtz (his body — gufa, kerper — on the Tree Boim [Yiddish for tree], DEVARIM 21:23).
Kehillah in Corinth I 5:7Purge out the old chametz (leavened bread), that you may be issa chadasha (new dough, batzek, deaf dough, having no indication of fermentation), as you are indeed like matzot (unleavened bread). More than that, our Korban Pesach has been sacrificed, Moshiach.
Kehillah in Corinth I 10:16The Kos HaBracha (Cup of Blessing) over which we say the Bracha, is it not a [Mizbe'ach] sharing and deveykus participation in the Korban Pesach death and kapporah of Moshiach? The matzoh which we break, is this not a sharing and a deveykus participation in the Guf HaMoshiach?
Kehillah in Corinth I 11:25In like manner, after eating the [Pesach] seudah, also [after the bracha over] the [Kiddush] Cup, Rebbe, Melech HaMoshiach said, This Kos (Cup) is the BRIT CHADASHA in my DAHM (blood). This do, as often as you drink, in ZIKARON (remembrance) of me.
Kehillah in Corinth I 11:26For as often as you eat this Pesach matzoh and drink from this Pesach Kiddush Cup, you do proclaim the mavet of Rebbe, Melech HaMoshiach Adoneinu until the Bias HaMoshiach.
Kehillah in Corinth I 11:27Therefore, whoever eats the Pesach matzoh or drinks the Kiddush Cup of Adoneinu unworthily will be guilty and answerable for the basar and the dahm of Adoneinu.
Kehillah in Corinth II 5:21The one who in his person had no da'as of chataah (sin), this one HASHEM made chataah on our behalf that we might become the Tzidkat HASHEM in Moshiach.
Kehillah in Galatia 3:13Moshiach redeemed us from the kelalah (curse) of the Torah, having become a kelalah (curse) on behalf of us, because it has been written, KILELAT HASHEM is on NIVLATO TALUI AL HAETZ (Curse of G-d is on the NEVELAH (body, corpse) being hanged on the tree),
Kehillah in Ephesus 1:7In Him we have the pedut (redemption, Geulah release on payment of ransom) through the dahm of Moshiach, the selichat chatoteinu (forgiveness of our sins), according to the osher (wealth) of His Chen v'Chesed HASHEM (grace of G-d);
Kehillah in Ephesus 2:13But now in Rebbe, Melech HaMoshiach Yehoshua, you, who formerly where in the outermost courts, have been brought near by the kapporah of the dahm of Moshiach.
Kehillah in Ephesus 5:2And fier zich (comport oneself) in your derech in ahavah, as also Moshiach had ahavah for us and gave Himself up on behalf of us as a korban and zevach to HASHEM for a RE'ACH HANNICHOACH (a pleasant aroma).
Kehillah in Colossae 1:14In whom we have the pedut (redemption, Geulah release on payment of ransom) through the [kapporah] dahm of Moshiach the selicha (forgiveness) of chatoteinu (our sins).
Kehillah in Colossae 1:20And through Moshiach to bring ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful Bnei Adam) between all things and Himself, having made shalom through the dahm of the kapporah of HaEtz HaMoshiach, whether the things on HaAretz or the things in HaShomayim.
Kehillah in Colossae 2:14Having erased the hand-signed sefer of guilt choiv (debt), the heavenly indictment against us in the maleh chukat haTorah (full statute requirement of the Torah), which was against us. Moshiach has done away with this opposing record, having nailed it to Moshiachʼs Etz.
Timotiyos I 2:6The one who gave his nefesh as a kofer (ransom), on behalf of all. The edut (testimony) of this was given at the right time.
Titos 2:14Who gave his nefesh on behalf of us, that for us he might bring in the Geulah, redeeming us MI KOL AVONOTAV (from all Israelʼs sins), making tahor AM LI SEGULAH (a people for My possession), zealous for ma'asim tovim.
Yehudim in MoshiachHebrews15
Yehudim in Moshiach 2:17And for this reason, Rebbe, Melech HaMoshiach was obliged to become like the Achim b'Moshiach in every respect, that he might become a Kohen Gadol rachaman v'ne'eman before HASHEM in order to make kapporah for the chatta'im of HaAm.
Yehudim in Moshiach 9:7But into the Kodesh HaKodashim only the Kohen Gadol goes, and only once a year, and not without DAHM (blood) which he offers for himself and for the shiggot haAm (unintentional sins of the people).
Yehudim in Moshiach 9:12Not through the dahm of se'irim (goats) and of agalim (bulls) but through his own dahm he entered the Kodesh HaKodashim once and for all, having secured for us the Geulah Olamim.
Yehudim in Moshiach 9:14By how much more will the dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without MUM (defect) to G-d, by how much more will his DAHM purify our matzpun (conscience) from ma'asim metim (dead works) in order to serve the Elohim Chayyim.
Yehudim in Moshiach 9:22Indeed, according to the Torah, almost everything is metohar (purified) by dahm, and without a kapporah by means of shefach dahm (the shedding of blood) there is no selicha (forgiveness).
Yehudim in Moshiach 9:26For then it would have been necessary for him to suffer often from the hivvased tevel (foundation of the world); but now, once at the Ketz HaOlamim, he has appeared to put away averos (sins) by the korban of himself.
Yehudim in Moshiach 9:28So he, having been offered up once in order that HU NASA CHET RABBIM (he bore away the sin of many) and shall appear sheynit (a second time) for Yeshu'at Eloheinu without reference to chet for those who expectantly khakeh levo'o shel (await the arrival of) Moshiach.
Yehudim in Moshiach 10:4For it is impossible for the dahm of parim (young bulls) and se'irim (goats) to take away chatta'im (sins).
Yehudim in Moshiach 10:10And it is by the ratzon HASHEM that we will have been set apart for kedushah through the korban NEFESH of Rebbe, Melech HaMoshiach Yehoshua, once and for all.
Yehudim in Moshiach 10:12But Rebbe, Melech HaMoshiach, having offered up one korban for chatta'im for all time, YASHAV LIMIN HASHEM (Sat down at the right hand of G-d),
Yehudim in Moshiach 10:19Therefore, Achim b'Moshiach, having confidence for bevitachon (confidently) entering haSha'ar laHASHEM (gate to approach G-dʼs presence, access of the tzaddikim) into the Kodesh HaKodashim by HaDahm HaYehoshua,
Yehudim in Moshiach 10:29By how much worse onesh (penalty) do you think the one will be considered worthy who trampled on the Zun fun der Oybershter and also treated as mechallel kodesh (profane) the Dahm HaBrit which set him apart mekudash and also committed Chillul HASHEM gidduf against the Ruach Hakodesh of HASHEMʼs chesed?
Yehudim in Moshiach 12:24And to Yehoshua, the Metavekh of a Brit Chadasha and to the dahmhahazzayah (blood of sprinkling), which speaks better than the dahm haHevel (blood of Abel).
Yehudim in Moshiach 13:12Therefore, Yehoshua also, that he might make the Am Brit kedoshim through his own dahm, suffered outside the sha'ar.
Yehudim in Moshiach 13:20Now the Elohei Hashalom, who brought up in the Techiyas HaMoshiach, HaRo'eh HaTzon HaGadol, through the Dahm Brit Olam, even Adoneinu,
Kefa · YochananLetters of Shimon Kefa and Yochanan10
Kefa I 1:2To HaBechirim (the Chosen ones) according to the yedi'ah mukdemet (foreknowledge) of Elohim Avinu, the ones set apart as Kedoshim by the Ruach Hakodesh, resulting in mishma'at (obedience) to the Moshiach and resulting in hazzayat HaDahm (sprinkling of the Blood) of Moshiach Yehoshua. May Chen v'Chesed HASHEM and Shalom HASHEM abound to all of you!
Kefa I 1:18Having da'as that the padut nafsheynu (redemption ransom of our souls) was not with perishable things such as silver or gold when your Geulah (Redemption) was purchased from the Derech HaHevel (empty way of life) handed down to you from your Avot.
Kefa I 1:19No, it was the precious DAHM as of a SEH TAMIM U'MUM (lamb unblemished and unspotted), the DAHM of Moshiach
Kefa I 2:24Moshiach, who himself NASAH (bore, carried away) ES PEYSHA'EINU (our transgressions, our sins) in geviyyato on HAETZ that, having become niftarim (deceased ones) to chattoteinu, we might become Kol Chai (all living) to Tzidkanut (Righteousness); UVACHAVURATO NIRPA LANU (by whose wounds you were healed).
Kefa I 3:18Because, indeed, Moshiach suffered once on behalf of chatta'im (sins), a Tzaddik (righteous one) on behalf of the chote'im (unrighteous ones, sinners), that he might bring you to HASHEM he, having been in the basar put to death, yet, in the Ruach Hakodesh, having been made alive;
Yochanan I 1:7But if our halakhah is in the Ohr as He is in the Ohr, we have hitkhabrut (joining, adhesion, fellowship) with one another and the dahm of Yehoshua, HaBen of HASHEM, gives us tohorah (cleansing) from kol chet.
Yochanan I 2:2And he is the kapporah for chattoteinu, not for ours only, but also for the kol HaOlam Hazeh.
Yochanan I 4:10In this is ahavah, not that we have had ahavah for HASHEM, but that HASHEM had ahavah for us and gave His Zun fun der Oybershter as a kapporah for chattoteinu.
Yochanan I 5:6This One is the One having come by mayim and dahm, Yehoshua, Rebbe, Melech HaMoshiach; not by the mayim only, but by the mayim and by the dahm; and the Ruach Hakodesh is the one giving solemn eidus, because the Ruach Hakodesh is HaEmes.
Yochanan I 5:8the Ruach Hakodesh and the mayim and the dahm, and the shloshah are for solemn eidus.
HisgalusThe Revelation7
Hisgalus 1:5And from Rebbe, Melech HaMoshiach, the ed hane'eman (faithful witness), the BECHOR (Firstborn) of the Mesim and the Nagid, ELYON L'MALKHEI ARETZ (Leader, Most exalted of Kings of the earth). To the One who has ahavah for us and has freed us [from the Golus of] peyshaeinu (our rebellions) by the dahm of him,
Hisgalus 5:6And I saw between the Kes (Throne) and the Arbah Chayyot (four living beings) and among the Zekenim (Elders) a SEH (Lamb), having stood as having been slain, having sheva karnayim (horns), sheva eynayim (eyes), which are the sheva ruchot (spirits) of HASHEM having been sent into kol ha'aretz (all the earth).
Hisgalus 5:9And they are singing a SHIR CHADASH saying, Worthy art thou to take the sefer (book) and to open the chotamot (seals) of it, because you were slain and with your dahm [kapporah] you paid the price for the Geulah redemption and purchased ones for HASHEM from every mishpochah (family) and lashon (tongue) and am (people) and goy (nation),
Hisgalus 7:14And I said to him, Adoni, you have da'as. And he said to me, These are the ones coming out of HaTzarah HaGedolah (The Great Tribulation) and each washed his kittel and whitened it in the dahm of the SEH (Lamb).
Hisgalus 12:11And they won the nitzachon (victory) over the Dragon NACHASH because of the dahm of the SEH (Lamb), and because of the dvar of the eidushaft (testimony) of them and because they did not have ahavah for their neshamot unto Mavet and were willing to die al kiddush ha-Shem.
Hisgalus 13:8And all the ones dwelling on ha'aretz (the earth) will worship the Chayyah (Beast, Anti-Moshiach), all the ones whose name has not been written in the Sefer HaChayyim of the SEH (Lamb) having been slain from lifnei hivvased tevel (before the foundation of the world).
Hisgalus 19:13And He is robed in a kaftan dipped in dahm, and His Name is called, “The DVAR HASHEM.”