'Yom Kippur' (;
Hebrew: 'יוֹם כִּפּוּר', ) is the
Jewish holiday of the 'Day of Atonement'. It is considered to be one of the holiest and most solemn days of the year. Its central theme is
atonement and repentance for sins against both
God and one's fellow man.
The
Torah calls the day ''Yom HaKippurim'' ("Day of the Atonements")
[1] and decrees the tenth day of the Hebrew month of
Tishrei, the seventh
[2] of the Religious Calendar,
[3] is to be commemorated with a 25-hour
fast and intensive
prayer.(
Leviticus 23:27-28)
Yom Kippur is the climax of the ''
Yamim Noraim'' ("Days of Awe"), and, with
Rosh Hashanah forms the Jewish
High Holy Days.
Observances
General observances
Five prohibitions are traditionally observed, as detailed in the
Jewish oral tradition (''
Mishnah'' tractate ''
Yoma'' 8:1):
#Eating and drinking
#Wearing leather shoes
#Bathing/washing
#Anointing oneself with oil
#Marital relations
Total abstention from food and drink usually begins half-an-hour before sundown (called "''tosefet Yom Kippur''," the "addition" of fasting part of the day before is required by Jewish law), and ends after nightfall the following day. Although the fast is required of all healthy adults, fasting may be forbidden in certain cases in which the observer would be harmed.
Yom Kippur is observed in different ways in different Jewish communities. For example,
Sephardic Jews (Jews of Spanish, Portuguese and North African descent) refer to this holiday as "the White Fast." Consequently, many Jews have the custom of wearing only white clothing on this day, displaying desire to have their sins forgiven (in the
Torah, the forgiving of sins is symbolized by a change of color from red to white).
Eve of Yom Kippur
Jewish law requires one to eat a large and festive meal before Yom Kippur starts after the ''
mincha'' prayer. Virtually all Jewish holidays involve a ritual feast; in the case of Yom Kippur, since one cannot eat a festive meal on the day itself one therefore eats the festive meal on the afternoon prior to the fast. Traditional foods consumed during that meal include
kreplach and
rice. Many others also have a custom to eat another meal before that, consuming fish. Also, many
Orthodox men immerse themselves in a ''
mikvah''.
Before sunset on the eve of
Yom Kippur ("Day of Atonement"), the congregation gathers in the synagogue. The Ark is opened and two people take from it two
Torah scrolls. Then they take their places, one on each side of the
cantor, and the three recite:
In the tribunal of Heaven and the tribunal of earth, by the permission of God — praised be He — and by the permission of this holy congregation, we hold it lawful to pray with transgressors."
The cantor then chants the
Kol Nidre prayer (
Hebrew: 'כל נדרי') in
Aramaic, not
Hebrew. Its name is taken from the opening words, meaning "All vows":
All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths.[4]
The leader and the congregation then say together three times "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault." The
Torah scrolls are then replaced, and the customary
evening service begins.
Prayer services
Men (and some
Reform and
Conservative women) don a ''
tallit'' (four-cornered
prayer garment) for evening prayers, the only evening service of the year in which this is done
[5] Many married men also wear a ''
kittel'', or white shroud-like garment, which symbolizes inner purity.
Prayer services begin with the prayer known as "
Kol Nidre," which must be recited before sunset, and follows with the evening prayers (''ma'ariv'' or ''arvith''), which include an extended
Selichot service.
The morning prayer service is preceded by litanies and petitions of forgiveness called ''selichot''; on Yom Kippur, many ''selichot'' are woven into the liturgy. The morning prayers are followed by an added prayer (''musaf'') as on all other holidays. It is followed by ''mincha'' (the afternoon prayer) which includes a reading (
Haftarah) of the
Book of Jonah. This is due to its story of God's willingness to forgive those who repent. The service concludes with the ''ne'ilah'' prayer, a prayer specifically for Yom Kippur. Yom Kippur comes to an end with a recitation of ''
Shema Yisrael'' and the blowing of the ''
shofar'', which marks the conclusion of the fast.
The ''Avodah'': Remembering the Temple service
A recitation of the sacrificial service of the
Temple in Jerusalem traditionally features prominently in both the liturgy and the religious thought of the holiday. Specifically, the ''Avodah'' ("service") in the ''musaf'' prayer recounts the sacrificial ceremonies in great detail.
This traditional prominence is rooted in the
Babylonian Talmud's description of how to attain atonement following the destruction of the Temple. According to Talmud tractate
Yoma, in the absence of a Temple Jews are obligated to study the High Priest's ritual on Yom Kippur and this study helps achieve atonement for those who are unable to benefit from its actual performance. In
Orthodox Judaism, accordingly, studying the Temple ritual on Yom Kippur represents a positive
rabbinically-ordained obligation which Jews seeking atonement are required to fulfill.
In
Orthodox and most
Conservative synagogues, a detailed description of the Temple ritual is recited on the day. In most Orthodox and some Conservative synagogues, and the entire congregation
prostrates themselves at each point in the recitation where the
Kohen Gadol (High Priest) would pronounce the
Tetragrammaton (God's holiest name, according to Judaism.)
The main section of the Avodah is a threefold recitation of the High Priest's actions regarding expiation in the Holy of Holies. Performing the sacrificial acts and reciting Leviticus 16:30, "for on this day atonement shall be made for you, to atone for you for all your sins, before God..." (he would recite the Tetragrammaton at this point, to which the people would prostrate to the ground) and after extending the Name, he would finish the verse "...you shall be purified." He would first ask for forgiveness for himself and his family ("Your pious man"), then for the priestly caste ("Your holy people"), and finally for all of Israel ("Your upright children"). (These three times, plus in some congregations the ''Alenu'' prayer during the
Musaf Amidah on Yom Kippur and
Rosh Hashanah, are the only times in
Jewish services when Jews engage in complete full-body prostration, with the exception of some
Yemenite Jews and ''talmedhei haRambam'' who may prostrate themselves on other occasions during the year). A variety of liturgical poems are added, including a poem recounting the radiance of the countenance of the Kohen Gadol after exiting the Holy of Holies, traditionally believed to emit palpable light in a manner echoing the
Bible's account of the countenance of
Moses after descending from
Mount Sinai, as well as prayers for the speedy rebuilding of the
Temple and the restoration of
sacrificial worship. There are a variety of other customs, such as hand gestures to mime the sprinkling of blood (one sprinkling upwards and seven downwards per set of eight).
Orthodox liturgies include prayers lamenting the inability to perform the Temple service and petitioning for its restoration, which Conservative synagogues generally omit. In some Conservative synagogues, only the ''
Hazzan'' engages in full prostration. Some Conservative synagogues abridge the recitation of the Avodah service to varying degrees, and some omit it entirely.
Reform and
Reconstructionist services omit the entire service as inconsistent with modern sensibilities.
Observances among secular Jews
Yom Kippur is considered one of the holiest of Jewish holidays, and its observance is held even among the majority of secular Jews who may not strictly observe other holidays. Many secular Jews will fast and attend
synagogue on Yom Kippur, where the number of worshippers attending is often double or triple the normal attendance. In
Israel, public non-observance (such as eating or driving a motor vehicle) is taboo. As a result, some secular Israelis use the opportunity to ride bicycles, especially on the eve of Yom Kippur.
[6] Furthermore, there is no broadcast television, no public transportation, and the airports are closed.
[7]
Biblical origin
Traditionally, Yom Kippur is considered the date Moses received the second set of
Ten Commandments. It occurred following the completion of the second 40 days of instructions from God. At this same time, the Israelites were granted atonement for the sin of the
Golden Calf, hence its designation as the Day of Atonement
[8]. The rites for Yom Kippur are set forth in the sixteenth chapter of
Leviticus (cf. Exodus 30:10; Leviticus 23:27-31, 25:9; Numbers 29:7-11). It is described as a solemn fast, on which no food or drink could be consumed, and on which all work is forbidden.
Service in the Temple in Jerusalem
While the
Temple was standing in
Jerusalem (from Biblical times through 70 C.E.), the
Kohen Gadol (High Priest) performed a complex set of special services and sacrifices for Yom Kippur. These services were considered to be the most important parts of Yom Kippur, as through them the Kohen Gadol made atonement for all Jews in the world. During the service, the Kohen Gadol entered the
Holy of Holies in the center of the Temple, the only time of the year that anyone went inside. Doing so required special purification and preparation, including five immersions in a ''
mikvah'' (ritual bath), and four changes of clothing.
Prior to Yom Kippur, the Kohen Gadol was sequestered in the
Parhedrin chamber in the Temple, where he reviewed the service with the Temple sages, and was sprinkled with spring water containing ashes of the
Red Heifer as purification. The
Talmud (Tractate
Yoma) also reports that he practiced the incense offering ritual in the
Avitnas chamber.
On the day of Yom Kippur, the Kohen Gadol had to follow a precise order of services, sacrifices, and purifications:
★ 'Morning (Tamid) Offering' The Kohen Gadol first performed the regular daily (''Tamid'') offering - usually performed by ordinary priests - in special golden garments, after immersing in a ''
mikvah'' and washing his hands and feet.
★ 'Garment Change 1' The Kohen Gadol immersed in a special ''mikvah'' in the Temple courtyard and changed into special linen garments, and washed his hands and feet twice, once after removing the golden garments and once before putting on the linen garments.
★ 'Lottery of the goats' At the Eastern (Nikanor) gate, the Kohen Gadol drew lots from a lottery box over two
goats. One was selected "for the Lord," and one "for Azazzel." The Kohen Gadol tied a red band to the goat "for
Azazzel."
★ 'Bull as Personal Sin-Offering' The Kohen Gadol leaned (performed ''
Semikha)'' and made a confession over the goat on behalf of himself and his household, pronouncing the
Tetragrammaton. The people prostrated themselves when they heard. He then slaughtered the bull as a ''chatat'' (sin-offering) and received its blood in a bowl.
★ 'Incense Preparation' The Kohen Gadol ascended the ''
mizbeach'' (altar) and took a shovel full of
embers with a special shovel. He was brought
incense. He filled his hands and placed it in a vessel. (The ''
Talmud'' considered this the most physically difficult part of the service, as the Kohen Gadol had to keep the shovelful of glowing
coals balanced and prevent its contents from dropping, using his armpit or teeth, while filling his hands with the incense).
★ 'Incense Offering' Holding the shovel and the vessel, he entered the
Kadosh Hakadashim, the Temple's
Holy of Holies. In the days of the
First Temple, he placed the shovel between the poles of the
Ark of the Covenant. In the days of the
Second Temple, he put the shovel where the Ark would have been. He waited until the chamber filled with smoke and left.
★ 'Sprinkling of Blood in the Holy of Holies' The Kohen Gadol took the bowl with the bull's blood and entered the Most Holy Place again. He sprinkled the bull's blood with his finger eight times, before the Ark in the days of the First Temple, where it would have been in the days of the Second. The Kohen Gadol then left the
Holy of Holies, putting the bowl on a stand in front of the
Parochet (curtain separating the Holy from the Holy of Holies).
★ 'Goat for the Lord as Sin-Offering for
Kohanim' The Kohen Gadol went to the eastern end of the Israelite courtyard near the Nikanor Gate, laid his hands (''
semikha'') on the goat "for the Lord," and pronounced
confession on behalf of the
Kohanim (priests). The people postrated themselves when he pronounced the Tetragrammaton. He then slaughtered the goat, and received its blood in another bowl.
★ 'Sprinkling of blood in the Holy' Standing in the ''
Hekhal'' (Holy), on the other side of the Parochet from the Holy of Holies, the Kohen Gadol took the bull's blood from the stand and sprinkled it with his finger eight times in the direction of the Parochet. He then took the bowl with the goat's blood and sprinkled it eight times in the same manner, putting it back on the stand.
★ 'Smearing of blood on the Golden (Incense) Altar' The Kohen Gadol removed the goat's blood from the stand and mixed it with the bull's blood. Starting at the northeast corner, he then smeared the mixture of blood on each of the four corners of the Golden (Incense) altar in the Haichal. He then sprinkled the blood eight times on the altar.
★ 'Goat for Azazzel' The Kohen Gadol left the Haichal and walked to the east side of the ''
Azaryah'' (Israelite courtyard). Near the Nikanor Gate, he leaned his hands (Semikha) on the goat "for Azazel" and confessed the sins of the entire people of Israel. The people prostrated themselves when he pronounced the Tetragrammaton. While he made a general confession, individuals in the crowd at the Temple would confess privately. The Kohen Gadol then sent the goat off "to the wilderness." In practice, to prevent its return to human habitation, the goat was led to a cliff outside
Jerusalem and pushed off its edge.
★ 'Preparation of sacrificial animals' While the goat "for Azazzel" was being led to the cliff, the Kohen Gadol removed the insides of the bull, and intertwined the bodies of the bull and goat. Other people took the bodies to the ''Beit HaDeshen'' (place of the ashes). They were burned there after it was confirmed that the goat "for Azazzel" had reached the wilderness.
★ 'Reading the Torah' After it was confirmed that the goat "for Azazzel" had been pushed off the cliff, the Kohen Gadol passed through the Nikanor Gate into the ''Ezrat Nashim'' (Women's Courtyard) and read sections of the ''Torah'' describing Yom Kippur and its
sacrifices.
★ 'Garment change 2' The Kohen Gadol removed his linen garments, immersed in the ''mikvah'' in the Temple courtyard, and changed into a second set of special golden garments. He washed his hands and feet both before removing the linen garments and after putting on the golden ones.
★ 'Offering of Rams' The Kohen Gadol offered two rams as an ''olah'' offering, slaughtering them on the north side of the ''mizbeach'' (outer altar), receiving their blood in a bowl, carrying the bowl to the outer altar, and dashing the blood on the northeast and southwest corners of the Outer Altar. He dismembered the rams and burned the parts entirely on the outer altar. He then offered the accompanying ''
mincha'' (grain) offerings and ''nesachim'' (wine-libations).
★ 'Musaf Offering' The Kohen Gadol then offered the ''
Musaf'' offering.
★ 'Burning of Innards' The Kohen Gadol placed the insides of the bull and goat on the outer altar and burned them entirely.
★ '
★ Garment change 3' The Kohen Gadol removed his golden garments, immersed in the ''mikvah'', and changed to a new set of linen garments, again washing his hands and feet twice.
★ 'Removal of Incense from the
Holy of Holies' The Kohen Gadol returned to the Holy of Holies and removed the bowl of incense and the shovel.
★ 'Garment Change 4' The Kohen Gadol removed his linen garments, immersed in the ''mikvah'', and changed into a third set of golden garments, again washing his hands and feet twice.
★ 'Evening (Tamid) Offering' The Kohen Gadol completed the afternoon portion of the regular (''tamid'') daily offering in the special golden garments. He washed his hands and feet a tenth time.
The Kohen Gadol wore five sets of garments (three golden and two white linen), immersed in the ''mikvah'' five times, and washed his hands and feet ten times. Sacrifices included two (daily) lambs, one bull, two goats, and two rams, with accompanying ''mincha'' (meal) offerings, wine libations, and three incense offerings (the regular two daily and an additional one for Yom Kippur). The Kohen Gadol entered the Holy of Holies three times. The Tetragrammaton was pronounced three times, once for each confession.
Yom Kippur and other religions
Christians and Yom Kippur
Main articles: Day of Atonement (Christian holiday)
While many Christian theologians recognize a relationship between Yom Kippur and the
Judgment Day, most Christians do not observe this Yom Kippur as they do not consider its observance part of the
New Covenant. Yom Kippur is considered to be the pre-text of what's to come, a foreshadowing of the end of times where Christ will judge mankind and forgive or condemn accordingly.
[9]
Orthodox Christians observe the
Fast Day of
Exaltation of the Holy Cross on
September 14, a
Julian date which falls around the
Hebrew date of Yom Kippur. Rev. Patrick Reardon said that everyone recognizes that as Yom Kippur.
[1]
Amish Christians observe a
Fast Day on
September 11, a
Gregorian date which falls around the
Hebrew date of Yom Kippur.
[2]
Islamic connection
According to Sunni tradition, Muhammad observed the Ashura fast in Mecca, as did the local population where it was a common practice from pre-Islamic times. When Muhammad led his followers to Medina, he found the Jews of that area fasting on the day of Ashura - or Yom Kippur. At this juncture, the fast of that day became mandatory for the Muslims. However, numerous Sunni traditions in Sahih Muslim and Sahih Bukhari confirm that fasting on Ashura was abandoned by Muhammad when the fasting of Ramadan was mandated. Ibn Hajar al-Asqalani, in his commentary on Bukhari's collection, says that the obligatoriness of the fast was superseded by fasting in Ramadan, a year after his migration to Medina. Today, Sunnis regard fasting on the 10th of Muharram as recommended, though not obligatory. Conversely, Shias regard fasting on that day as undesirable though not strictly forbidden.
The Ashura is commemorated for the following occasions which Muslims believe happened on the 10th Day of Muharram:
★ The deliverance of
Noah from the flood
★
Abraham was saved from
Nimrod's fire
★
Jacob's blindness was healed and he was brought to
Joseph on this day
★
Job was healed from his illness
★
Moses was saved from the impeding Pharaoh's army
★
Jesus was brought up to heaven after attempts by the Romans to capture and crucify him failed.
In the Shia tradition it is also the anniversary of the martyrdom of
Husayn ibn Ali.
See also
★
High Holidays
★
Rosh Hashanah
★
Yom Kippur War
References
1. Another way to interpret the name is as Yom ''K''-Purim, a day ''like'' Purim.
2. Atonement: Day Of
3. Biblical Holidays: The Hebrew Calendar
4. Translation of Philip Birnbaum, from ''High Holyday Prayer Book'', Hebrew Publishing Company, NY, 1951
5. A tallit is normally worn only during the day. Although the practice of wearing it on Yom Kippur has many other contemporary symbolisms and interpretations, in traditional interpretation it is worn in honor of the Divine Presence that is especially present on this day.
6. Yom Kippur: Nearly 2,000 injured
7. "Sounds of The City", article from Israel Insider, October 14, 2005
8. Spiro, Rabbi Ken. Crash Course in Jewish History Part 12 - The Golden Calf. Aish HaTorah. accessed April 29, 2007
9. Sausa, Diego D. ''Kippur - the Final Judgment: Apocalyptic Secrets of the Hebrew Sanctuary'', Fort Myers, FL: The Vision Press, 2006. ISBN 0-9788346-1-5.
★ ''Talmud Bavli, The Schottenstein Edition of the
Babylonian Talmud: Tractate
Yoma'', Volume I.
Mesorah Publications Ltd. ISBN 0-89906-719-0
★ ''Talmud Bavli, The Schottenstein Edition of the
Babylonian Talmud: Tractate
Yoma'', Volume II.
Mesorah Publications Ltd. ISBN 1-57819-001-0
External links
★
Yom Kippur guide at
Chabad.org
★
Yom Kippur Info at MavenSearch
★
Yom Kippur Prayers for Sephardic Jews
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