Two weeks ago, I posted a blog entitled Blow the Trumpet in Zion. Although significant, it would be a grand mistake to see the Feast of Trumpets as a festival without relationship to any other of the Jewish holy days. In fact, part of its significance is due to its juxtaposition to the Lord's other holy days; particularly as preparation for those days considered most holy to the Lord.
Soon after the children of Israel settled into their wilderness life, the Lord instructed Moses that he was to build a tabernacle. The stated purpose of the tabernacle was to provide "a sanctuary; that [he could] dwell among [Israel]" (Exodus 25:8). His presence was to be manifest either as a cloud in the daytime, or as a pillar of fire by night. And so it was, that "on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning" (Numbers 9:15).
Unlike the very public and continuous manifestation of His presence, or Shechinah, the Lord's personal manifestations to those chosen to lead Israel were generally exclusive and unscheduled . . . with one significant exception. It is of this one exception that I wish to express a few thoughts. However, I intend only to use it as a backdrop of the real topic of this blog--the mercy seat.
All of the Sabbaths, of which there were seven, were given for the express purpose of showing to Israel that the Lord sanctifies His people (Exodus 31:13; compare Ezekiel 20:12). Furthermore, as noted by the apostle Paul, each were a "shadow of things to come" (Colossians 2:16-17); and I might add that all seven events foreshadowed by these Sabbaths have been, or shall be, the most meaningful events the world will know. All seven Sabbaths are summarized in Leviticus 23, including the following:
1) Passover;
2) Feast of Unleavened Bread;
3) Feast of First Fruits;
4) Feast of Weeks, or Pentecost;
5) Feast of Trumpets;
6) Day of Atonement; and
7) Feast of Tabernacles.
Looking into the details of each provides substantial support that the Lord, indeed, sanctifies His people. In due course, I intend to address all seven, but doing so will not be undertaken at this time, as something shorter than a book is intended for this blog. However, mentioning elements of two is worthwhile and presently relevant.
On the Sabbath that followed the Feast of Trumpets, the Lord appeared in a cloud of incense upon the mercy seat. The mercy seat was made of pure gold; two and one-half cubits long and one and one-half cubits wide. It was placed atop the Ark of the Covenant. Its most distinguishing characteristic were two cherubs facing each other--one at each end--with wings stretched forth as a covering of the testimony within the Ark. Between these two High Priests, the Lord rested his feet. Shrouded in a cloud of incense, it was from there that the Lord communed with Aaron.
Celebrations of this annual event began on the evening of the ninth day and continued through until the evening of the tenth day of the seventh month of the Hebrew almanac.[1] Thus, it always fell in September or October of the Gregorian calendar and, regardless of the day of the week on which it fell, it was a Sabbath.[2] A memorial of this day continues to be celebrated by Jews world-wide. It is one of three Fall Sabbaths which, together, are called the High Holy Days, or the Days of Awe. Among contemporary Jews it continues to be their holiest of all festivals.[3] It also “appears to be the only fast ordered by the Law”[4] and, thus, the designated day on which the Lord’s people were to “afflict their souls.”[5] It was called the Day of Atonement or, in the Hebrew tongue, Yom Kippur.
The sounding of the Shofar on Rosh ha-Shanah, the Feast of Trumpets, foreshadowed an awakening—the need for repentance in preparation for the Day of Atonement that lay ahead. One scholar enunciates its message as--
Awake from your slumbers, you who have fallen asleep in life, and reflect on your deeds. Remember your Creator.
The way the ram’s horn was blown portrays that theme. First came a long lengthy note promising hope. Sets of short notes followed to symbolize weeping for one’s transgressions and the desire to forsake them. A last long note promised God’s forgiveness to the truly repentant. The day’s prayers of repentance were said to prepare one for the coming Messianic Age. It is also believed that the Lord made a prejudgment on Rosh ha-Shanah as to “who shall live and who shall die; . . . who shall be cast down and who [shall be] elevated.” Whereas, an initial judgment of each person was to be pronounced on Rosh ha-Shanah, it was generally held that judgment was not made absolute until Yom Kippur. Hence, the Ten Days intervening between Rosh ha-Shanah and Yom Kippur were called the Ten Days of Penitence and thought to provide an opportunity for one to mend his ways and alter the judgment in his favor. 
Each year, on the Day of Atonement, the usual attire of the High Priest--embroidered with fine-twined linen and displaying the regal colors of blue, purple, and scarlet and accented by a crown of gold and a breastplate containing 12 precious stones--was set aside and the holy linen garments were donned. Thereafter, the High Priest completed all the day's work of the tabernacle. Alone, he took two goats of the congregation and cast lots, whereby, one was designated as the Lord’s goat and the other as the scapegoat. The High Priest then killed a young bullock upon the altar of sacrifice and, with a golden censer filled with burning coals from off the altar, he took hands full of sweet incense and brought it within the first veil into the Holy Place. With these live coals, he burned incense upon the Golden Altar that was situated immediately before the second veil that divided the Holy Place from the Most Holy Place. The smoke of the incense, symbolizing the prayers of the saints (see Revelation 8:1-4), ascended up from off the Prayer Altar (see Exodus 30:1-10) and formed a cloud within the Most Holy Place that covered the mercy seat (see Leviticus 16:11-14).
The High Priest, thereafter, made atonement for himself and his house by sprinkling with his finger the blood of the bullock "upon the mercy seat" seven times eastward. In this ritually clean condition, the High Priest then killed the Lord’s goat and, with the blood thereof, similarly made atonement upon the mercy seat for all the House of Israel, that they might be likewise ritually cleansed from all their sins.[6] Lastly, he made an atonement for the Holy Place and the Altar of Incense, that they might also be "hallow[ed] from the uncleanness of the children of Israel" (Leviticus 16:15-19).
Yom Kippur carries with it such significance and sacredness that, to discuss it openly, violates the strict command that we will "not impart [the word of God] only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him" (Alma 12:9). Hence, I will conclude with speaking only of the significance of the mercy seat.
Aside from being called the mercy seat, the place where the Lord rested His feet was also called the footstool of God. Explaining his desire to build a house unto the Lord, David addressed the assembly gathered and was the first to refer to it as the footstool of God:
Hear me, my brethren, and my people: As for me, I had in mine heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God, and had made ready for the building:
But God said unto me, Thou shalt not build an house for my name, because thou hast been a man of war, and hast shed blood. (1 Chronicles 28:2-3).
Elsewhere, a Messianic psalm concludes: "We will go into his tabernacles: we will worship at his footstool" (Psalms 132:7).
Hence, it is not uncommon for this earth to be called "the footstool of God" throughout the scriptures. Declaring it to be so and referring to it as the place where his feet once rested, the Lord declared to the prophet Joseph Smith: "behold it is my footstool, wherefore, again I will stand upon it" (D&C 38:17). Hence, of the worlds without end that God has created, this earth stands unique as the Mercy Seat. This is so because it is the only earth where the blood of the lamb, or bullock, has been shed. There is none other nation that would crucify their God (2 Nephi 10:5). Considering that "among all the workmanship of [his] hands there has not been so great wickedness as among [those who have graced this planet]" (Moses 7:36), is it any wonder that this earth is also called the Lone and Dreary World? (see Holland, Jeffrey R., The Ministry of Angels, General Conference Address, Ensign, October 2008; Foster, Bradley D., Trials, Tribulations, and Trust in the Lord, Ensign, March 2014; and Hafen, Bruce C., Beauty for Ashes: The Atonement of Jesus Christ, Ensign, April 1990, to name a few).According to the 1828 Webster's Dictionary, the word lone is a shortened version of alone. It means 1) solitary; retired; unfrequented; having no company; 2) single; standing by itself; not having others in the neighborhood; or 3) single; unmarried, or in widowhood. Each of these paint a profound metaphor of this earth's current existence relative to all other creations. Even more thought-provoking than the idea that we have been born to a place that is uniquely alone and outcast, is the idea that it is also a dreary world. The 1828 Webster's Dictionary defines this word as solitude and gloom. In modern English, however, the true meaning of the word, cruel, bloody, or gory, is significantly more visual. Originally, the word meant dripping blood. Thus, in its original context, the lone and dreary world on which we dwell is the ONLY DRIPPING BLOOD WORLD.
Perhaps this gives each of us a little perspective as to why life on this earth may seem a little dismal and difficult at times. But the fact that you and I have been placed here to live out our days in sorrow is nothing to whine about. We have the atonement of Jesus Christ! We dwell on the Mercy Seat! Who could expect such a blessing as to be allowed to live on the same earth as did the Savior of the our Universe and be resurrected of the same dust as He was. Although we have been placed here to live during a time of great wickedness and difficulties, like the apostle Paul, we glory in tribulation knowing "that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Romans 5:3-5).
And we also know that because we dwell on this earth, we will--if we remain faithful--inherit this earth in the resurrection to enjoy the proximity and relationship with God and Jesus Christ that is witnessed between the Mercy Seat and Ark of the Covenant in the Most Holy Place.
ENDNOTES
[1] See Leviticus 23:27. In scripture, the number seven often denotes redemption or complete, whereas, the number ten often denotes riches. Bringing these two numbers together into this day suggests that it is a day wherein the riches of redemption are offered.
[2] See Leviticus 23:32.
[3] Because this was the only day of the year in which Israel’s representative was permitted to enter into the “most holy place” of the Tabernacle, this day is designated as “most holy unto the Lord” (see Exodus 30:10).
[4] All other fast days celebrated by the Jews appear to have arisen during process of time as celebrations of one sort or another. See Bible Dictionary, “Fasts,” page 671.
[5] See Leviticus 23:27, 29 and 16:29.
[6] Because two atonements were made on this day, one for the Priest and his house and one for the congregation, this day was also called The Day of Atonements. The apostle Paul reminded the Hebrews that “it is not possible that the blood of bulls and of goats should take away sins.” Rather, he noted that “in those sacrifices there is a remembrance again made of sins every year” (see Hebrews 10:3-4). Likewise, the weekly partaking of bread and water—the sacraments of the Lord—does not take away sins. Rather, this partaking is done “in remembrance of the body” and “in remembrance of the blood” of Him who “entered in once into the holy place, having obtained eternal redemption for us” (see Hebrews 10:12).
