This Teaching approaches the Day of Atonement as a study of access to Yehovah’s presence. It begins by stating that observing the appointed day does not repeat or supplement Yeshua’s sacrifice; rather, Leviticus 16 provides a pattern through which sin, atonement, cleansing, mediation, priesthood, and access to the holy presence can be understood. The account of Nadab and Abihu in Leviticus 10 becomes an important starting point. Their unauthorized approach is used to emphasize the words, ‘By those who come near Me I must be regarded as holy,’ and the Teaching develops the theme that fallen humanity cannot approach Yehovah on its own terms. The boundaries, washing, clothing, blood, incense, and mediation surrounding the high priest are presented as purposeful provisions for approaching the holy presence and living. The Teaching then turns to Yeshua. Hebrews 9 is used to show that Messiah entered the greater sanctuary with His own blood and obtained eternal redemption. The speaker emphasizes that the Day of Atonement pattern did not end with the high priest entering the Most Holy Place: the people waited for him to reappear. This becomes the Teaching’s central connection to Hebrews 9:28, where Messiah appears a second time, apart from sin, for salvation to those eagerly waiting for Him. Hebrews 10 is then used to connect Yeshua’s priestly work with believers drawing near with confidence. The Teaching also asks what the Day of Atonement means after Yeshua’s return. It is careful to state that Scripture does not explicitly assign a particular prophetic event to a future Yom Kippur. Several possibilities and participant observations are discussed – including cleansing, the removal of evil influence, Israel, the millennial period, and the memorial character of the appointed time – but these are presented as matters for continued study rather than as explicit statements of Scripture. The closing discussion also considers afflicting oneself, fasting, Isaiah 58, serving others, and approaching unresolved prophetic questions with humility, faith, and trust.

This Teaching begins a study of the biblical calendar by asking believers to work from Scripture rather than adopt a named calendar system as the final authority. The speaker openly states that he does not claim to have every calendar question completely resolved and calls for patience, love, and respectful reasoning where believers disagree. Genesis 1:14-16 is foundational: the heavenly lights are presented as serving signs, appointed times, days, and years. Leviticus 23 then identifies Yahovah’s appointed feasts and holy convocations, which the Teaching describes as scheduled gatherings or rehearsals with prophetic significance. The Teaching explains its understanding of a biblical day, week, month, and year: a day beginning at sundown, a seven-day week ending in Shabbat, lunar months associated with the new moon, and a lunisolar year whose beginning is connected with Aviv barley in the land of Israel. When necessary, an additional month is understood to keep the festivals in their proper agricultural seasons. The latter portion connects Passover, Unleavened Bread, Firstfruits, and Pentecost with Israel’s Exodus and with Yeshua. Several prophetic connections – including the two Pentecost loaves representing Judah and the house of Israel/grafted-in nations – are explicitly presented as the speaker’s interpretation. The Teaching ends by preserving unresolved questions for continued study and a later part.

This fellowship Teaching examines Yehovah’s Sabbath as a set-apart day of rest, worship, delight, and renewal. Beginning with Isaiah 56 and Isaiah 58, participants share their own journeys toward Sabbath observance and discuss preparation before sunset, work and commercial activity, recreation, travel, necessity, mercy, and how conscience and Scripture shape personal decisions. Different perspectives are preserved rather than combined into one mandatory checklist.

This Teaching argues that Pesach and the connected spring appointed times belong to Yehovah, not exclusively to one modern religious community, and therefore deserve the attention of those following Yeshua. The speaker begins with Genesis 1:14 and Leviticus 23, discussing the Hebrew terms for appointed times and holy convocations. He follows the first-month sequence of Passover, Unleavened Bread, and First Fruits through Exodus 12 and Leviticus 23, and connects the selection of an unblemished lamb, removal of leaven, and offering of first fruits with Yeshua’s entry into Jerusalem, suffering, burial, and resurrection. He discusses Jubilee imagery from Leviticus 25, Isaiah 61, and Luke 4, and contrasts the Passover meal of Luke 22 with familiar church communion practice. The closing discussion offers ways to remember Yehovah’s deliverance with family and children, whether through a traditional seder or a simpler fellowship meal, while recognizing that observance and understanding develop over time.