ATONEMENT, DAY OF. A Jewish festival, called in the Talmud " the great day," " the day," or " the great fast." The chapter in the Old Testament (Leviticus xvi.) which treats of its observance is composite, and there is no evidence that such a day was observed before the Exile. But in course of time it became the most important day in the ecclesiastical year. The Day of Atonement was instituted " that the Israelites might annually make a complete atonement for all sin, and that the sanctuary might be cleansed (Lev. xvi. 33). The leading idea of the entire Priestly Law found here its best expression " (I. Benzinger). Prof. Cheyne points out that the ritual of New Year's Day (Rosh hash Shanah) had the same propitiatory character. It was believed " that the fate of man was decreed on New Year's Day (the festival of Creation), and that on the Day of Atonement the decree was ' sealed.' No wonder that the nine days which intervened between the first day of the seventh month (New Year's Day) and the tenth (the Day of Atonement) were regarded by the Jews as penitential days." On this day " the High Priest does not wear his gorgeous official dress, but the white robes of purity and consecration. The blood that is to expiate the people's sin must be brought directly into the presence of God, because the fullest expression must be given to the thought of atonement, because the innermost sanctuary must be cleansed from the stains with which it is defiled by the presence of a sinful people. He first
offers a sin-offering for himself and the people. Enveloped in incense, he carries the blood before the holy mercy seat, and besprinkles it therewith. Thus atonement Is made for Israel, and its sin is taken away. Its holy things are consecrated; It stands there as a holy com munity in which God can dwell. His gracious presence in Israel is once more undisturbed. The second goat, which has been presented by the people for an expiatory purpose, but is not used as a sacrifice, can now be dedi cated in order to carry the burden of the people's sins, laid upon it by confession, as being now forgiven and forgotten, away Into the wilderness, beyond the conse crated circle of the camp, into a land where there is neither salvation nor mercy. The feeling of horror at the impurity of sin Is so strongly expressed by this cere mony that the persons who have to do with the burning of the animal sacrificed, and with the driving away of the living one, are regarded as polluted, and have to be washed before they regain the holiness necessary for fellowship with Israel " (H. Schultz, O.T. Theology, vol. I., 1895). Cp. AZAZEL. See Encycl. Bibl.