From Rosh HaShanah to Yom Kippur
Ten days after Rosh HaShanah (Feast of Trumpets, or Jewish New Year) is Yom Kippur (Day of Atonement), the most solemn day in the Jewish calendar, which begins this year on the evening of Tuesday 22 September.1
Detailed instructions about this day are in Leviticus 16. It is more briefly referred to in the following:
The Lord said to Moses, "The tenth day of this seventh month is the Day of Atonement. Hold a sacred assembly and deny yourselves, and present a food offering to the Lord. Do not do any work on that day, because it is the Day of Atonement, when atonement is made for you before the Lord your God. Those who do not deny themselves on that day must be cut off from their people. I will destroy from among their people anyone who does any work on that day. You shall do no work at all. This is to be a lasting ordinance for the generations to come, wherever you live. It is a day of sabbath rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your sabbath. (Lev 23:26-32)
On the tenth day of this seventh month hold a sacred assembly. You must deny yourselves and do no work. Present as an aroma pleasing to the Lord a burnt offering of one young bull, one ram and seven male lambs a year old, all without defect. With the bull offer a grain offering of three-tenths of an ephah of the finest flour mixed with oil; with the ram, two-tenths; and with each of the seven lambs, one-tenth. Include one male goat as a sin offering, in addition to the sin offering for atonement and the regular burnt offering with its grain offering, and their drink offerings... (Num 29:7-11)
Once a year Aaron shall make atonement on its horns. This annual atonement must be made with the blood of the atoning sin offering for the generations to come. It is most holy to the Lord. (Ex 30:10)
Yom Kippur is connected to Rosh HaShanah. As we saw in the first article in this series on the autumn feasts, known as the 'High Holy Days', God's command is to blow the shofar or ram's horn on Rosh HaShanah. It is interpreted as a call to repentance and a warning of impending judgment. In Jewish tradition, the Books of Life and Death are opened at Rosh HaShanah and every person's deeds are examined. Some will be inscribed in the Book of Life and others in the Book of Death. For those who do not clearly fall into one category, judgment is suspended until the end of Yom Kippur when judgment is sealed.
In between Rosh HaShanah and Yom Kippur are the Days of Repentance, including the opportunity to seek forgiveness from others. It is said that the sins atoned for at Yom Kippur are those against God, since Leviticus 16:30 says, "because on this day atonement will be made for you, to cleanse you. Then, before the Lord, you will be clean from all your sins." Sins against one's fellow man are said not to be forgiven unless we have sought forgiveness from them.
After the shofar is blown on Rosh HaShanah, calling people to repentance and warning of judgment, ten days of repentance lead up to Yom Kippur, the Day of Atonement.
Meaning
Yom Kippur means 'Day of Atonement' or literally Day of Covering. It comes from the same root verb, kapar, which means to cover, appease, make amends, wipe away, atone, ransom.2 It is the same verb from which we derive the word kippah, which is the head covering worn by Jewish men. Also derived from the same root is kapporet, the name for the solid gold cover of the Ark of the Covenant, translated as 'atonement piece' or 'mercy seat' (as Tyndale dubbed it, following Luther).
The Scapegoat
A unique feature of the Yom Kippur Temple service was the casting of lots over two male goats, equal in age, size and appearance. The lots were inscribed with 'For the Lord' and 'For Azazel'. The goat allotted to the Lord was sacrificed. The High Priest would confess the sins of Israel over the goat allotted to Azazel. It was then led off into the desert hills and pushed off the edge of a cliff to its death.
The Mishnah (work of oral tradition written down by around 200 AD) tells us that a red thread would be tied to one of the goat's horns, with half being kept back and tied to the Temple door. If God had forgiven Israel's sins, the thread would turn white. Other miracles associated with the Second Temple were that the lot 'For the Lord' always came up in the priest's right hand, which was seen as auspicious. Both these miracles ceased forty years prior to the destruction of the Temple in 70 AD, which is around the time of Jesus.3 A Jewish response to this is to point out that a particular righteous priest's ministry came to an end then (Simeon the Just, Shimon HaTzaddik) and that Jews turning to Christianity had provoked divine displeasure.4
Part of the Yom Kippur temple service involved casting lots of two male goats. One would be sacrificed to the Lord and the other would have Israel's sins confessed over it, before being taken into the desert and pushed over a cliff to its death.
The meaning of Azazel is mysterious. One suggestion is that it refers to the goat being sent to an uninhabited place (el eretz gezerah, Lev 16:22). The second suggestion5 is that Azazel was one of the fallen angels referred to in Genesis 6:2 as the 'sons of God' who married the 'daughters of men' and who is named in apocalyptic writings6. Leviticus 17:7 says, "They must no longer offer any of their sacrifices to the goat idols (or demons) after whom they go astray". This goat idol is the same as Pan in Greek mythology, or Faunus in Latin. It could simply be another name for the Adversary (Heb. Ha Satan). The third suggestion is that Azazel is a compound noun: 'the goat [ez] that was sent away [azal].' Tyndale translated Azazel as the 'escapegoat'; over time the 'e' was dropped.7
In an echo of this ritual, Jesus was tempted by Satan to throw himself off a high place. Satan took him to the highest point of the Temple. "'If you are the Son of God,' he said, 'throw yourself down from here'" (Luke 4:9). Jesus resisted the devil and returned to Nazareth to preach in the synagogue but was rejected. "They got up, drove him out of the town, and took him to the brow of the hill on which the town was built, in order to throw him off the cliff" (Luke 4:28-29). He nearly suffered the same fate as the scapegoat twice at the start of his ministry, as a prophetic hint of his eventual rejection and sacrifice for the sins of his people.
Jesus nearly suffered the same fate as the Yom Kippur scapegoat twice at the beginning of his ministry, hinting prophetically at his eventual rejection and sacrifice for the sins of his people.
Why did this unusual ritual of the scapegoat take place? Why was the sacrifice of one goat not sufficient? There were two processes involved at Yom Kippur: atonement and purification. Atonement is related to guilt, and purification from contamination (such as from contact with a dead body or contracting a skin disease). On Yom Kippur atonement and purification were dealt with at the same time - unlike elsewhere in the Torah. The two goats together were one sacrifice: the goat sacrificed 'to the Lord' represented atonement for sin, whilst the goat sent away 'to Azazel' represented the removal of sin far away from the people and the presence of the Lord.
Rabbi Lord Jonathan Sacks explains that this was necessary in order to deal with both guilt and shame.
Shame attaches to the person. Guilt attaches to the act. The psychology of shame is quite different to that of guilt. We can discharge guilt by achieving forgiveness – and forgiveness can only be granted by the object of our wrongdoing, which is why Yom Kippur only atones for sins against G-d. Even G-d cannot – logically cannot – forgive sins committed against our fellow humans until they themselves have forgiven us.
It could only be done on Yom Kippur because that was the one day of the year in which everyone shared at least vicariously in the process of confession, repentance, atonement and purification. When a whole society confesses its guilt, individuals can be redeemed from shame.8
Preparations for Yom Kippur
So important was this day for Israel that (according to the Mishnah) detailed preparations were made, including preparing an understudy for the High Priest and rehearsing the liturgy with him. During Yom Kippur the High Priest would immerse in a ritual bath (mikveh) five times and wash his hands and feet ten times. He would dress in white linen (as per Leviticus 16:4).9
Then he would sacrifice a bull for his sin and that of his household and also the priesthood. He would take incense into the Holy of Holies and place it on the fire so that its smoke would "conceal the atonement cover above the tablets of the covenant law, so that he will not die" (Lev 16:13). The bull's blood would then be sprinkled seven times before the atonement cover. He would then slaughter the goat that was 'For the Lord' as a sin offering for the people and the cleansing of the sanctuary, and sprinkle its blood in the same way.
The biblical observance of Yom Kippur was entirely centred upon the work of the High Priest. The only responsibility of the people was to abstain from work and to afflict their souls.10 After the destruction of the Temple, the onus was on individuals to repent.
The biblical observance of Yom Kippur was entirely centred upon the work of the High Priest.
Observance today
Today, without a Temple, the day is marked in the synagogue. As well as being a day of rest, the community must deny themselves. The traditional rabbinic interpretation of denying oneself includes:
- No eating or drinking;
- No bathing;
- No using creams or oils;
- No wearing of leather shoes;
- No sexual relations.
In other words, the usual routines of life are to be suspended. Luxuries and pleasure are foregone and the body afflicted for a day, which is why the prohibition against leather shoes came about. Leather shoes were seen as comfortable in the days before comfortable shoes of other materials could be manufactured. Leather is also said to be a reminder of Adam and Eve's sin and their covering of animal skin garments which God made for them (Gen 3:21). Just as their physical nakedness was covered, so the nakedness of their souls before God was shrouded as the barrier of sin came between God and man (some also refrain from wearing gold on Yom Kippur so as not to recall the sin of the Golden Calf)11.
Today, Yom Kippur is marked by a day of rest, when community members deny themselves luxuries and suspend the usual routines of life.
In Jewish tradition, when Moses returned to the camp with the new tablets of stone it became a perpetual day of repentance - Yom Kippur (10th of Tishri). Fittingly, the thirteen attributes of God, which he proclaimed to Moses after the second set of stone tablets had been chiselled out, are declared on Yom Kippur (Ex 34:6-7):12
The Lord, the Lord, the compassionate and gracious God, slow to anger, abounding in love and faithfulness, maintaining love to thousands, and forgiving wickedness, rebellion and sin. Yet he does not leave the guilty unpunished; he punishes the children and their children for the sin of the parents to the third and fourth generation.
As we repent, we remember God's compassion and grace because the Mosaic covenant was a covenant of grace, not 'works righteousness', as has often been taught. However, by Jesus' day there was a tendency to obey the Law (Torah) "as if it were by works", as Paul points out (Rom 9:32).
Yom Kippur services
Like all Jewish festivals, Yom Kippur begins in the evening, because the biblical calendar is a lunar calendar taken from creation. In Genesis 1 the evening is prioritised: "And there was evening, and there was morning - the first day" (Gen 1:5). The opening service of Yom Kippur is called Kol Nidre (pronounced nidray) meaning 'All Vows', after the opening declaration which rescinds all vows made unintentionally in the coming year.13 It is sung with a haunting melody in Aramaic, the language of the Babylonian exile.
Many people wear white clothing because on Yom Kippur, worshippers are likened to angels, who do not eat but devote themselves to worshipping God. In Ashkenazi communities (northern and eastern European origin), some men wear a white shroud-like garment called a kittel in Yiddish, as a reminder of mortality.14
Many people wear white clothing because on Yom Kippur, worshippers are likened to angels – not eating but devoting themselves to worshipping God.
The day of Yom Kippur is spent in the synagogue. In the morning, the Torah reading is Leviticus 16, which describes the Temple service performed by the High Priest. During the afternoon synagogue service, Leviticus 18 is read which lists prohibited sexual behaviour. The reading from the Prophets (haftarah15) is the book of Jonah with its tale of disobedience and repentance and its lessons about God's mercy when he chooses to revoke harsh judgment.16 Also Micah 7:18-20:
Who is a God like you, who pardons sin and forgives the transgression of the remnant of his inheritance? You do not stay angry forever but delight to show mercy. You will again have compassion on us; you will tread our sins underfoot and hurl all our iniquities into the depths of the sea. You will be faithful to Jacob, and show love to Abraham, as you pledged on oath to our ancestors in days long ago.
A continual refrain in the Yom Kippur liturgy is "For the sin that we have sinned before you" and then a category of sin is named, such as impurity of speech, frivolity, lewdness or a grudging eye (the opposite of a 'good eye', Matt 6:22-23, i.e. ungenerous). This list of 44 roots of sin is known as the Al Chet ('For the sin'), and is repeated a number of times during the day.17
The shorter repeated general confession is Ashamnu ('We have sinned'), which lists general areas of sin, including blasphemy, scoffing, deceit, going astray and leading others astray. Many of the categories of sin concern the use of speech. Ashamnu is also the confession used when approaching death. During both confessions heads are bowed in regret and shame and as each sin is confessed, the heart is struck with the fist.18
The closing of heaven's gates
The fifth and final service of Yom Kippur is called Neilah or 'Closing', and is the most sacred in all Jewish liturgy. At the conclusion, the shofar or ram's horn is sounded for the final time signalling that the gates of judgment are closed and the prayer is "Seal us in the Book of Life". The Ark containing the Torah scrolls stands open for the final time and all who can remain standing, with the mood more urgent as God is petitioned before the gates of heaven are closed.
In the final Yom Kippur service, all who can stand do so, petitioning God before the shofar is sounded signalling that the gates of heaven are finally closed.
This final blast of the shofar is associated with the Great Shofar signalling redemption in Isaiah 27:13:19
And it shall come to pass in that day, that the great trumpet [shofar gadol] shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem.
The Hebrew word Assyria is Ashur in Hebrew which means happiness and could be translated as pleasure. Egypt is Mitzrayim in Hebrew, symbolising a place of sin and degradation. A Jewish interpretation of this verse is that all Jews, including those who have gone after pleasure or into sin, will return to the Lord at his trumpet blast, the Great Shofar that Isaiah prophesied the Lord would sound in the last days.
This will take place at the time of the birthpangs of the Messiah when, "'On that day, I will banish the names of the idols from the land, and they will be remembered no more,' declares the Lord Almighty. 'I will remove both the prophets and the spirit of impurity from the land'" (Zech 13:2,20 see also Matthew 24:8 where Jesus spoke about the birthpangs of the last days). The earth will be in turmoil which will cause many to seek the Lord.21
Yom Kippur in the New Testament
Hebrews 9 describes Messiah as our eternal Yom Kippur High Priest who provided the ultimate atonement:
...he went through the greater and more perfect tabernacle that is not made with human hands, that is to say, is not a part of this creation. He did not enter by means of the blood of goats and calves; but he entered the Most Holy Place once for all by his own blood, thus obtaining eternal redemption. The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!
Only the blood of Messiah can cleanse the conscience; all previous blood sacrifice could only sanctify outwardly for "It is impossible for the blood of bulls and goats to take away sins" (Heb 10:4).
We look forward to the greatest Day of Atonement, when the sacrifice of Yeshua (Jesus) is revealed to his human family: "a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity" (Zech 13:1). "They will call on my name and I will answer them; I will say, 'They are my people,' and they will say, 'The Lord is our God'" (Zech 13:9b).
References
1 The extra hour is to prevent any infringement of the 24 hour period. The sages of Israel in their rulings often extended prohibitions or obligations in order to prevent any accidental infringement. This is known as putting a fence (gezeirah) around the Torah.
2 VanGemeren, WA (Ed), New International Dictionary of Old Testament Theology & Exegesis, Vol 2, p689.
3 Talmud, Tractate Yoma 39b.
4 See Singer, T, Why Didn't the Red Ribbon on the Head of the Scapegoat Turn White in 30 C.E.?; also Wikipedia's entry on Simon the Just.
5 Ibn Ezra and Nahmanides.
6 The Book of Enoch and the Apocalypse of Abraham, see Wikipedia's entry on Azazel.
7 Rabbi Lord Jonathan Sacks, Covenant and Conversation, Toras Aish, Volume XXII, Number 32.
8 Ibid.
9 See Wikipedia's entry on Acharei Mot.
10 Shalom Ministries, Yom Kippur.
11 Benjaminson, C, Why Do We Wear Sneakers on Yom Kippur?, Chabad.org.
12 Jacobs, I, The Golden Calf, A Brief Biblical History, Kehot Publication Society.
13 Kol Nidre (see also Wikipedia's entry) has a controversial history and in the 19th century was removed from the Jewish prayer book by many European communities because it had given rise since medieval times to the accusation that Jews would not keep their word. However, it only relates to vows taken voluntarily by the individual and has no effect on vows or oaths imposed by legal bodies. The idea is to annul vows that are broken mistakenly so that no one may be guilty of sin through breaking a vow.
14 Posner, M, Yom Kippur Synagogue Companion, Chabad.org.
15 Haftarah means parting or taking leave. It refers to the reading of a passage from the prophets in a synagogue service, which takes place after reading from the Torah.
16 Yom Kippur Torah Readings, Chabad.org.
17 The Text of Al Chet, Chabad.org.
18 Al Cheyt, the long confession. Wikipedia.
19 Parsons, JJ. The significance of the Shofar, Hebrew4Christians.
20 Rabbi Yosef Yitzchak Schneersohn of Lubavitch, Chapter III of Discourse 17, Chabad.org.
21 Ibid.