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Y OM KIPPUR is the holiest day of the Jewish year, and provides prophetic insight regarding the Second Coming of Mashiach, the restoration of national Israel, and the final judgment of the world. It is also a day that reveals the High-Priestly work of the Mashiach Yeshua as our Kohen Gadol (High Priest) after the order of Malki-Tzedek (Hebrews 5:10, 6:20).
The biblical name for the day of Atonement is Yom Kippurim, meaning "the day of covering, canceling, pardon, reconciling." Yom Kippur was the only time when the High Priest could enter the Holy of Holies and call upon the Name of Yehovah to offer blood sacrifice for the sins of the people. This "life for a life" principle is the foundation of the sacrificial system and marked the great day of intercession made by the High Priest on behalf of Israel.
In Rabbinic Judaism, Yom Kippur marks the climax of the ten day period of repentance called the Days of Awe or yamim nora'im. In the Hebrew calendar, Erev Yom Kippur begins at nightfall on Tishri 9 and continues 25 hours through the next day until nightfall. It is a day marked by complete fasting, prayer, and additional synagogue services.
According to the Jewish sages, it was on Tishri 10 that Moses came down from Sinai bearing the second set of tablets, after God had forgiven Israel for worshipping the Golden Calf. This explains why Orthodox Jews begin the season of Teshuvah beginning with Elul 1 and continue through to Tishri 10 -- for the 40 days that Moses was upon the mountain receiving the second set of tablets. Here we also find the first inkling of the Book of Life , when Moses asked to be stricken from "the Book you have written" if God would not make an atonement for his people (Exodus 32:32-3). The willingness of Moses to be "stricken from the book" on the people's behalf is a powerful image of the mediating role of Yeshua ha-Mashiach (Hebrews 9:15).
The Meaning of the word Kippur
The "Day of Atonement" is the English phrase for Yom Kippur. The shoresh [root] for the word "Kippur" is kafar, which probably derives from the word kofer, meaning "ransom." This word is parallel to the word "redeem" (Psalm 49:7) and means "to atone by offering a substitute." The great majority of usages in the Tanakh concern "making an atonement" by the priestly ritual of sprinkling of sacrificial blood to remove sin or defilement. The life blood of the sacrificial animal was required in exchange for the life blood of the worshipper (the symbolic expression of innocent life given for guilty life). This symbolism is further clarified by the action of the worshipper in placing his hands on the head of the sacrifice and confessing his sins over the animal (Leviticus 16:21; 1:4; 4:4, etc.) which was then killed or sent out as a scapegoat. The shoresh also appears in the term Kapporet [the so-called "Mercy Seat," but better rendered as simply the place of atonement]. The Kapporet is the golden cover of the sa
The High Priestly Ritual
Every year on Tishri 10 the Kohen Gadol [High Priest] would perform a special ceremony to purge defilement from the tabernacle (mishkan) or Temple (Bet Ha-Mikdash) as well as from the people of Israel (see Leviticus 16 for the details). In particular, in addition to the regular daily offerings, he would bring a bull and two goats as a special offering, and the bull would be sacrificed to purge the mishkan/temple from the defilements caused by misdeeds of the priests and their households (Leviticus 16:6). He would sprinkle the blood of the bull inside the veil of the Holy of Holies upon the kapporet ("Mercy Seat"). Then he would draw lots and select one of the two goats to be a sin offering on behalf of the people (this goat was designated L'Adonai - "to the LORD"). He would likewise enter the Holy of Holies sprinkle the blood of the goat upon the kapporet (note that the idea that the Kohen Gadol had a rope tied around his ankle in case he died when performing these duties is most likely a medieval legend). Finally, the High Priest would lay both hands upon the head of the second goat (designated "for Azazel") while confessing all of the transgressions of the people. This goat was then driven away into the wilderness, carrying on it "all their iniquities unto a land not inhabited" (Leviticus 16:22). According to the Talmud, a scarlet cord was tied around the neck of the scapegoat that was reported to have turned white as the goat was led away from city. However, for the last forty years before the Temple was destroyed (in AD 70), the scarlet cord failed to change color.
While the High Priest performed these functions, the people would fast in eager anticipation of the outcome of the rituals. After completing his tasks, the garments of the High Priest were covered with blood (Leviticus 6:27). Only after this did the LORD accept the sacrifice (according to one midrash, as the High Priest hung out his garments, a miracle took place and his garments turned from bloodstained crimson to white; see Isaiah 1:18).
In three separate passages in the Torah, the Jewish people are told "the tenth day of the seventh month (Tishri) is the Day of Atonement. It shall be a sacred occasion for you: you shall afflict your souls." (Leviticus 16:29-34, Leviticus 23: 26-32, Numbers 29:7-11). This is the only Holiday of the year where fasting is literally commanded by the LORD. It also was a "Shabbat Shabbaton," or a day of complete abstention from any kind of mundane work.
It is enlightening to note the sequence of this holiday in relation to the time of preparation (Elul) and the activities surrounding Yom Teruah leading up to Yom Kippur. First God commands that we repent, or return to Him in earnestness of heart, and then He provides the means for reconciliation or atonement with Him.
Modern-day Observances of Yom Kippur
Though originally focused on the Kohen Gadol [High Priest], since the destruction of the Temple in 70 AD, Rabbinic tradition states that each individual Jew is supposed to focus on his personal avodah, or service to the LORD. Most Yom Kippur prayers therefore revolve around the central theme of personal repentance and return.
The Five Afflictions (ennuim)
According to Halakhah, we must abstain from five forms of pleasures:
- Eating and drinking
- Washing and bathing
- Applying lotions or perfume
- Wearing leather shoes (a sign of luxury)
- Marital relations
Any form of melakha [work] is prohibited. In fact, Yom Kippur is called Shabbat Shabbaton, a Sabbath of Sabbaths. According to the Jewish sages, performing any form of work (other than work required to save a life) is punishable by premature death.
By fasting and praying all day, we are said to resemble angels. By giving up the sensual pleasures of life and refraining from melakha, we are said to live for 25 hours as if we are dead (many men wear kittels (white burial robes) and white raiment, to remind them of their fate as mortals before God).
Erev Yom Kippur
The Meal before Yom Kippur
On Erev Yom Kippur, a special meal (seudah ha-mafseket) is usually prepared - the last meal before the Fast and eaten after the afternoon confessional service before sundown. (The usual explanation for having confession before Yom Kippur is that in case you choke to death on a chicken bone, you will have at least asked for forgiveness before you died!) This meal includes the holiday candle lighting blessing ("Baruch Atah, Adonai Eloheinu, Melekh Ha-olam, asher kidshanu b'mitzvotav vitzivanu l'hadlik ner shel Yom Hakippurim") and the Shehecheyanu. A memorial candle (called yahrzeit) is often lit for deceased parents or grandparents, and women often wear white, while men wear "kittels" (white robes also used for burial shrouds). After eating, it is customary to wish everyone present a Tzom Kal - an "easy fast." Another common greeting is "G'mar chatimah tovah" - "May you be sealed (in the Book of Life) for good."
The Kapparot Ceremony
An old custom, called kapparot [atonements] is sometimes performed as a sort of "scapegoat" ceremony. This custom, observed by Charedi and Chassidic Jews, was said to symbolically transfer a person's sins to a rooster or hen. First, verses from Psalms and Job are recited. Then the live chicken is swung around the head three times, while the following declaration is made: "This fowl shall be in my stead, shall be my atonement, it shall go to death, so that I can attain a good life and peace." In this way it is believed that the fowl will take on the misfortunes caused by the person's sins.
Presumably, the purpose of the kapparot ceremony was to serve as a vicarious sacrifice in place of the sacrifices offered in the Temple which could no longer be practiced after the destruction of the Temple. At any rate, the chicken was then slaughtered by a Rabbi and given to the poor for their Erev Yom Kippur meal (seudah ha-mafseket). Today, many Orthodox Jews observe kapparot by simply giving tzedekah [charity] to the poor ("tzedekah can avert the evil decree").
Some people also observe Erev Yom Kippur by going to the mikveh - the ritual bath - to purify themselves before the Holy Day. Jewish tradition also states that forgiveness can be sought from God only for those sins committed against God (for example, by breaking His laws). Sins committed against others must be confessed and reconciliation sought from the offended party - and then forgiveness may be sought also from God (Matt 5:23-4). Reconciliation is often attempted during Elul and the period of Selichot.
Most of Yom Kippur is spent at the synagogue praying and listening to chants. In fact, Yom Kippur is the only Jewish Holiday that requires five separate services for the observant Jew to attend! This day is, essentially, your last appeal, your last chance to change "the judgment of God" and to demonstrate your repentance and make amends.
Recall from Yom Teruah that one of the themes of the Days of Awe is that God has "books" that He writes our names in, noting who will live and who will die in the forthcoming year. These books are "written" on Yom Teruah, but our deeds during the Days of Awe can alter God's decree. The actions that change the decree are teshuvah (repentance), tefilah (prayer) and tzedakah (good deeds). The books are "sealed" on Yom Kippur.
As with Yom Teruah, a white satin parokhet (curtain which adorns the ark in the synagogue, mimicking the curtain which separated the sanctuary from the Holy of Holies in the Temple), is hung in place of the heavy velvet one used at other times.
Kol Nidrei and the Ma'ariv Service
- Kol Nidrei and the Ma'ariv Service The evening service begins with the Kol Nidrei ["all vows"], an Aramaic chant that declares null and void any promises made during the previous year (Sephardim) or for the coming year (Ashkenazim). Kol Nidrei is actually considered a "legal procedure," and therefore entails the use of various halakhic [legal] formulations such as recitation three times before a minyan, before sundown, and so on. Normally tallit [prayer shawls] are worn only in the morning service, but during Yom Kippur, they are worn during all five of the services.
The Viddui - Confessional
The Ma'ariv [evening] service is chanted in a different style and additions to the Amidah are made, including the Viddui (ve-DOO-ee), or confessional. The obligation of Viddui derives from Scripture: "If a man or woman sins against his fellow man, thus being untrue to God..., they must confess the sin that he has committed" (Numbers 5:6-7). Note the plural personal pronoun used in the confession - implying that the sin of an individual is also borne by the community. Viddui is said in the plural because we are all responsible for one another (Shavu'ot 39a).
Viddui prayers comprise two main sections: the Ashamnu ('We have trespassed'), a shorter, more general list of sins ("we have been treasonable, we have been aggressive, we have been slanderous" - sometimes sung) and the Al Chet, a longer, alphabetically arranged, and more particular list of sins ("for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously").
When Viddui is recited, you should strike the breast lightly as if to say, "You (my heart) caused me to sin" (Mishnah Berurah 603:7). Viddui is recited ten times over the course of the five services of Yom Kippur, paralleling the Ten Commandments which have been violated.
- Shacharit Service
The Shacharit [morning] service includes Torah readings about service in the temple (avodah). There are six separate aliyot (calls to read from the Torah). The Yikzor [memorial prayer] is often recited after the Torah and Haftarah readings.
- Musaf Service
A Musaf service is an additional service. During this service, the Biblical account of the Day of Atonement (Avodah) is read. In four places of the service, some people might prostrate themselves (during the re-telling of the High Priest and his confessions). After this, a portion of the service is devoted to the retelling of how some early Jewish sages were martyred during the reign of the Roman emperor Hadrian.
- Minchah Service
The Minchah [afternoon] service focuses on addition Torah reading (Leviticus 18). In addition, the entire book of Jonah is read (after this service there is a usually a "break" before the fifth and concluding service for Yom Kippur).
- The Ne'ilah Service
According to Jewish tradition, on Yom Teruah the destiny of the righteous [the tsaddikim] are written in the Book of Life, and the destiny of the wicked [the resha'im] are written in the Book of Death. However, many people (perhaps most people) will not be inscribed in either book, but have ten days -- until Yom Kippur -- to repent before sealing their fate. On Yom Kippur, then, a final appeal is made to God to be written in the Book of Life.
The word ne'ilah comes from a word which means "closing" or "locking" [the gates of heaven (or temple gates)]. The appeal to have our names "sealed" in the Book of Life" is made at this time. A shorter Viddui is made. This service has a sense of urgency about it, and concludes with a responsive reading of the Shema, with the phrase "barukh shem kavod malkhuto l'olam va-ed" said aloud three times, and the phrase "The LORD is God" said seven times.
(Note: By the second temple period, the High Priest ceremony had been elaborated so that on three separate occasions the High Priest appeared before the people and recited a formula of confession in their hearing. On this occasion only - during the entire year - these three confessions included the High Priest's saying aloud the sacred Name "Yehovah." During each confession, when the High Priest would begin the recitation of the Name, all the people would prostrate themselves and say aloud, "Baruch shem K'vod malchuto l'olam va-ed," "Blessed be the Name of the radiance of the Kingship, forever and ever.")
A final shofar blast (Shofar ha-Gadol or Tekiah Gedolah) is then sounded (this is referred to in Isaiah 27:13 and Matthew 24:31). Worshippers then exclaim, "L'shanah haba'ah b'Yerushalayim!" After the service ends, some synagogues perform also a Havdalah ceremony.
At this point, people are generally quite relieved that they have "made it" through the Days of Awe, and a celebratory mood sets in (traditionally a time of courtship and love follow this holiday). Since Sukkot is only five days away, the first steps toward making a Sukkah are discussed.
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