Yom Kippur: the second of the autumn festivals
Yom Teruah or Rosh Hashanah is the first of the Autumn festivals. It takes place on the first day of the seventh month, Tishri. It is known as “the day of blowing” or Yom HaZikkaron, “the day of remembering”. It was designed as a solemn occasion, to be a memorial for Israel to remember Adonai’s goodness towards His people which was expressed in the covenants. The people were to ask Adonai to remember the covenant.
The purpose of Yom Teruah was to gather the people together in pure faith to give thanks to Adonai for revealing himself and the Torah at Sinai and for individuals to take stock of their spiritual condition and to make changes for the coming year.
Yom Teruah is prior to the ten-day period of self-examination and repentance (Yamin Noraim), “the days of awe”, leading to the Day of Atonement”. The Sabbaths which fall during these days are known as Shabbat Shuva (The Sabbath of Returning) and Shabbat Teshuvah (Sabbath of Repentance).
The tradition in Judaism is that Moshe ascended mount Sinai on the first day of the sixth month (Elul) to receive second set of tablets containing the Commandments and he descended on Yom Kippur.
Yom Kippur centres on being right with Adonai. The people know themselves to be sinners, and that Adonai cannot have fellowship with sinners. The solution is atonement. Adonai makes a way for sinners to be fit companions for Him through atonement.
It is a tradition of Yom Kippur that personal relationships are evaluated, forgiveness and restitution offered, and reconciliation attempted.
Torah teaches that Adonai is gracious and compassionate to those who seek His favour.
Exodus 34: 6 – 7.
“The Lord, the Lord God, merciful and gracious, longsuffering, and abounding in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin … “
Therefore, the repentant sinner may be assured that Adonai has forgiven his sin. Yom Kippur is marked by a seeking of Adonai’s forgiveness and a realization that only by His great compassion do we continue to exist. Atonement is a matter of mercy; it cannot be won in some way or be deserved.
At the end of Yom Kippur, the solemn atmosphere gives way to rejoicing and celebration in preparation for Sukkot. But that is a story for another day.
Yom Kippur in Scripture.
Leviticus 16: 29 – 34.
“This shall be a statute forever for you. In the seventh month, on the tenth day of the month, you shall afflict your souls, and do no work at all, whether a native of your own country or a stranger who dwells among you. For on that day the priest shall make an atonement for you, to cleanse you, that you may be clean from all your sins before the Lord. It is a sabbath of solemn rest for you, and you shall afflict your souls. It is a statute forever. And the priest who is anointed and consecrated to minister as priest in his father’s place, shall make atonement, and put on the linen clothes, the holy garments; then he shall make atonement for the Holy Sanctuary, and he shall make atonement for the tabernacle of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. This shall be an everlasting statute for you, to make atonement for the children of Israel, for all their sins, once a year.”
The Day of Atonement is therefore a “Shabbat Shabbaton”; a higher than normal one marking its special importance. This is also the only designated fast in the Torah.
This, of course, was the procedure for the Day of Atonement during the desert and the temple eras. More details of the conduct of the priest are found in the Book of Numbers chapter 29: 7 – 11.
This was the only day of the year when the High Priest entered the “Most Holy Place”. He had to make atonement by sprinkling blood in the Sanctuary. This signifies that the sin of the people had even contaminated their meeting place with Adonai. Atonement started in the Most Holy Place, then moved out to the Holy Place, then to the brazen altar.
Aaron and his successors were to draw near to Adonai but not with the arrogant attitude which cost Aaron’s sons their lives.
The “holy garments” that were to be worn were not the elaborate robes and accessories described in Exodus 28. Rather these were simple linen garments which were to be worn by the priest on this day. The High Priest was to demonstrate humility and simplicity. He offered atonement for himself first, then the other priests and then for all the people.
The two goats to be sacrificed represented to different aspects of atonement; that which meets the character and holiness of Adonai, and that which meets the needs of sinners for the removal of their sin.
The first goat (“Chattah”) was the sin offering for purification from sin. The second goat (“Azazel”) was the scapegoat or the removal goat. In the desert time, the Azazel was sent out into the desert taking the people’s sin with it. In temple times it was taken to a cliff edge and thrown off. This procedure achieved ceremonial cleansing for one year.
In order that Adonai might dwell with His people, Israel, He appointed this day for the purification of the camp; to make it a fit dwelling place for Him.
The Prayer of Kol Nidre.
Before we talk more of Yom Kippur itself, it worth looking at this prayer which is recited on the eve of Yom Kippur.
This is a solemn prayer believed to have been composed by the men of the Great Assembly during the second temple era.
It appears to centre around the nullification of vows. But like many issues in Judaism, there is more than interpretation of its meaning.
The interpretation I find most satisfactory, is that people commit to nullify all aspirations for things which simply meet their own concerns and interests, and make a renewed commitment to Adonai
In English, the final verse reads: –
“Blessed are You, Lord our God, King of the universe, who has granted us life, sustained us and enabled us to reach this occasion.”
Yom Kippur after the Destruction of the Temple.
After the destruction of the Temple and the expulsion of the people from the land, there was a need to re-examine how to celebrate the Day of Atonement.
Without the ability to perform sacrifices and the priestly atonement for the people, the way that atonement was viewed and defined had to change. Rather than looking to the High Priest and the sacrificial rituals of the day, atonement was sought by individuals through acts of repentance.
For Yom Kippur, the rabbis point to the need for “teshuvah” (repentance), for “tefillah” (prayer) and “tzedakah” (charity). Of course, these are no bad thing but alone they do not satisfy the requirements of “kapparah” in Leviticus 17:11.
Yom Kippur and the Messianic Believer.
The principle behind Yom Kippur seems important and valuable. The over-riding concern is redemption; providing a time for resting, repentance and remembering. For us, remembering the Lord Yeshua should be our daily experience. We, of course, know that in the Lord Yeshua alone, we have atonement and forgiveness. This has been eternally secured by His sacrifice once and for all believers.
The apostolic writers stress the need for introspection and repentance.
2 Corinthians 13: 5.
“Examine yourselves as to whether you are in the faith. Test yourselves. Do you not know yourselves that Jesus Christ is in you.”
Yom Kippur can be a reminder that our atonement was procured at a great cost by our Lord. And that we, in so far as we have demonstrated faithlessness and rebellion in departing from His ways, must return to Him with full hearts and determination to walk in His statutes.
The Jewish tradition at Yom Kippur of settling any matter of dispute at this time has resonance for us as the Lord Yeshua taught: –
Matthew 5: 23 and 24.
“Therefore if you bring your gift to the altar, and there remember that your brother has something against you, leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift.”
Thus, when we present an offering and know that there exists something between oneself and another, the offering should be suspended until the offence is taken care of.
We are also aware of the inadequacy of the blood of bulls and goats.
Hebrews 10: 4.
“For it is not possible that the blood of bulls and goats could take away sins.”
This is in vivid contrast to the work Lord Yeshua, by which human sin is totally removed instead of being merely covered for a year!
Salvation has nothing to do with obeying Torah (even if we could do it) but comes through faith in the Lord Yeshua. Adonai considers as righteous those who trust in the Lord Yeshua and His atonement for sin. He alone can liberate us from slavery to sin.
Yom Kippur prefigures the national repentance of Israel when a believing remnant will turn to their Messiah, seek forgiveness and receive redemption.
Zechariah 12: 9 and 10.
“It shall be in that day that I will seek to destroy all the nations that come against Jerusalem. And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me who they have pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.”
Yom Kippur is prophetic of the longed-for day when the Lord Yeshua returns to earth as King and Judge of all.
AMEN.