Times of Refreshing: Jewish Feast and Holy Day Customs: The Day of Atonement

There are a number of branches of Judaism. The Orthodox are very strict in exactly how they practice what they believe to be the requirements of their faith. If you have heard about Jews who will not even turn on a light or use a car or an elevator on the weekly Sabbath, they were likely members of this branch of Judaism.

Those who are part of the Conservative branch of Judaism are slightly less rigid in their practice, but still are very careful about such things as observing the Kosher laws regarding food, and not working on the Sabbath.

Those who are part of Reformed Judaism recognize very few strict requirements for daily living, and if they follow such practices as avoiding non-Kosher foods such as pork and shellfish, they may view their actions as merely part of a cultural way of life rather than as binding commandments from God.

Material in this series of articles on Jewish customs refers in particular to either Orthodox or Conservative Jewish practices. For simplicity, the customs are described as they are scheduled in Israel--outside that country, every annual holy day as described in the Bible (except for the "fast day" of Yom Kippur) is traditionally observed for two days in a row. For an explanation on the reasoning behind this practice, see:

http://www.jewfaq.org/holiday0.htm

Yom Kippur in the Bible

This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work—whether native-born or an alien living among you--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. (Leviticus 16:29-30)

See the Scriptures for the Day of Atonement collection for more verses related to this Holy Day.

Yom Kippur in the 1st Century

While the Temple was still standing in Jerusalem (prior to 70 AD), it was the focal point of the observance of Yom Kippur, the Day of Atonement. Since this Holy Day was on the tenth day of the month, it was only five days before the start of Sukkot, the Feast of Tabernacles. Sukkot was one of the annual pilgrimage Feasts. Every able adult male in the nation was obliged to travel to Jerusalem for the celebration, and in most cases they would have their whole families with them. Once arriving in Jerusalem, they would need to construct the sukkah (temporary dwelling) that the family would be staying in for the Feast for seven days, before the start of that Feast. So with Sukkot so close, a significant proportion of the population of the whole country may have been at Jerusalem by the time of Yom Kippur. Most would no doubt have gone to the Temple to observe the ceremony to be held on this day.

Beginning at sundown ending the ninth day of the month, all of the adults would begin a fast, without food and water, which would last until the next sunset. The Temple ceremony during the day on the tenth day of the month required the High Priest to make a number of special sacrifices. (See the collection of Atonement scriptures for details on these.)

The most significant portion of the ceremony involved two identical goats. Each was chosen because it was blemish-free. They were both brought before the High Priest in the courtyard in front of the Temple, and he "cast lots" to choose between them which role each would perform.

The first was killed as a sacrifice, and its blood taken into the room deep inside the Temple called the Holy of Holies. Only the High Priest was allowed to enter this chamber, and only once a year, during this ceremony.

In the distant past, during the time of the Tabernacle in the Wilderness, and during the time of the first Temple (commissioned by Solomon in the 10th century BC and destroyed by the conquering Babylonians in 586 BC), the Holy of Holies contained the Ark of the Covenant. This chest held the stone tablets with the Ten Commandments given to Moses on Mt. Sinai. On the annual Day of Atonement, the High Priest was commanded to take the blood of the goat and sprinkle it on the Ark.

This Ark disappeared at the time of the Babylonian conquest, and thus by the first century, the Holy of Holies in the new Temple was empty.

But the High Priest would still enter that chamber, and sprinkle the blood toward the spot that it would have originally occupied. After this he would return to the courtyard in front of the Temple for the next portion of the ceremony. He would place his hands on the head of the second goat, and "confess" over it all of the sins of the whole Israelite nation, symbolically placing them on its head. The goat would then be led out from the Temple area, out from Jerusalem, to a point far outside the city environs, and released, to roam in the wilderness. At least that is what was supposed to be done, according to the original biblical command. Evidently, custom had added to this commandment by the time of the first century:

But on the way out, the people in the city and the surrounding countryside, considering the scapegoat as an object of desecration and horror, heaped upon it every conceivable form of verbal abuse and sought to hurry it on its way. They genuinely believed that it was truly burdened with their sins and was now an object of shame and repulsion.

The goat had been identified by having a piece of scarlet cloth fastened to one horn. There is no doubt that if it had attempted to come back again, it would have been driven away in horror. ... According to tradition, this did happen once, and the goat returned from the wilderness. Because of the horror with which the poor creature was viewed by the people, one can imagine their consternation. That it should have returned did not, it seems, suggest to them that the sacrifice was not acceptable to God--only that the arrangement was not acceptable to the community! The authorities determined that it should not happen again. They therefore gave instructions thereafter that the last man should lead the scapegoat to the edge of a precipice and push it over backwards, with the reasonable certainty of breaking its legs, if not actually killing it. This extraordinary precaution was necessary because, pushed over forwards, goats have been known to deliberately land not on their feet but on their head, in order to avoid breaking their legs, and they can apparently sustain a drop of fifty feet without injury in this position. (Arthur Custance, The Doorway Papers http://www.custance.org/old/seed/ch30s.html .)

Yom Kippur in the 21st Century

With no Temple, no Holy of Holies, and no High Priest to perform the prescribed ceremonies for the Day of Atonement since the first century, Judaism has developed a number of traditions and customs to replace the original practices. Observant Jews still fast, refraining from any foods or liquids including water, from sundown on the ninth day of the seventh month of their calendar until sundown on the tenth.

http://www.jewfaq.org/holiday4.htm

Yom Kippur is a complete Sabbath; no work can be performed on that day. It is well-known that you are supposed to refrain from eating and drinking (even water) on Yom Kippur. It is a complete, 25-hour fast beginning before sunset on the evening before Yom Kippur and ending after nightfall on the day of Yom Kippur. The Talmud also specifies additional restrictions that are less well-known: washing and bathing, anointing one's body (with cosmetics, deodorants, etc.), wearing leather shoes (Orthodox Jews routinely wear canvas sneakers under their dress clothes on Yom Kippur), and engaging in sexual relations are all prohibited on Yom Kippur.

As always, any of these restrictions can be lifted where a threat to life or health is involved. In fact, children under the age of nine and women in childbirth (from the time labor begins until three days after birth) are not permitted to fast, even if they want to. Older children and women from the third to the seventh day after childbirth are permitted to fast, but are permitted to break the fast if they feel the need to do so. People with other illnesses should consult a physician and a rabbi for advice.

Most Jews, even many who do not attend a synagogue regularly, and perhaps even no longer observe the customs of Judaism during the rest of the year, will still fast and refrain from work on Yom Kippur. And the number of people attending local synagogues may swell greatly on this day, as these folks show up for what is considered by Jews in general as the most important holiday of the year.

The Hebrew term Yom Kippur means "Day of Atonement." See the article What Does "Atonement" Mean? for more details on this term. In general, the term refers to getting back to a right relationship with God. Judaism teaches that the path to this reconciliation is through repentance (expressing to God sincere regret and sorrow for wrongs you have done against His commandments, and expressing a firm intent to avoid doing the same things in the future), prayer, future good deeds, and making amends, as much as is in your power, to any humans whom your actions may have harmed.

The purpose of fasting on this day is in part to focus the attention of each person on the gravity of their sins.

http://www.jewfaq.org/holiday3.htm

The ten days starting with Rosh Hashanah and ending with Yom Kippur are commonly known as the Days of Awe (Yamim Noraim) or the Days of Repentance. This is a time for serious introspection, a time to consider the sins of the previous year and repent before Yom Kippur.

One of the ongoing themes of the Days of Awe is the concept that G-d has "books" that he writes our names in, writing down who will live and who will die, who will have a good life and who will have a bad life, for the next year. These books are written in on Rosh Hashanah, but our actions during the Days of Awe can alter G-d's decree. The actions that change the decree are "teshuvah, tefilah and tzedakah," repentance, prayer, good deeds (usually, charity). These "books" are sealed on Yom Kippur. This concept of writing in books is the source of the common greeting during this time is "May you be inscribed and sealed for a good year."

Among the customs of this time, it is common to seek reconciliation with people you may have wronged during the course of the year. The Talmud maintains that Yom Kippur atones only for sins between man and G-d. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible.

http://www.jewfaq.org/holiday4.htm

The name "Yom Kippur" means "Day of Atonement," and that pretty much explains what the holiday is. It is a day set aside to "afflict the soul," to atone for the sins of the past year. In "Days of Awe" [see above], I mentioned the "books" in which G-d inscribes all of our names. On Yom Kippur, the judgment entered in these books is sealed. This day is, essentially, your last appeal, your last chance to change the judgment, to demonstrate your repentance and make amends.

As I noted in Days of Awe, Yom Kippur atones only for sins between man and G-d, not for sins against another person. To atone for sins against another person, you must first seek reconciliation with that person, righting the wrongs you committed against them if possible. That must all be done before Yom Kippur.

Since biblical days begin right after sunset, and go through sunset the next evening, Yom Kippur officially begins just after the sunset that ends the ninth day of the seventh month on the Jewish calendar. Just before sunset, congregations gather at synagogues for what is usually referred to as the Kol Nidre service. The first portion of it must be completed before the day officially begins, because it contains elements that are not permissible under Jewish law to perform on a Holy Day.

The term Kol Nidre means "all vows," and is a specific reference to the prayer that begins the service. Most of this prayer is sung by a cantor, a synagogue official trained to lead the congregation in prayer through music, to a traditional tune that is widely considered a magnificent classic vocal solo piece. It has been used as the theme for a number of classical instrumental compositions over the centuries. Click here to hear famous cantor Richard Tucker's rendition of the Kol Nidre, with introductory shofar blasts and some commentary.

http://www.jewfaq.org/holiday4.htm

In this prayer, we ask G-d to annul all personal vows we may make in the next year. It refers only to vows between the person making them and G-d, such as "If I pass this test, I'll pray every day for the next 6 months!"

This prayer has often been held up by anti-Semites as proof that Jews are untrustworthy (we do not keep our vows), and for this reason the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: we make this prayer because we take vows so seriously that we consider ourselves bound even if we make the vows under duress or in times of stress when we are not thinking straight. This prayer gave comfort to those who were converted to Christianity by torture in various inquisitions, yet felt unable to break their vow to follow Christianity. In recognition of this history, the Reform movement restored this prayer to its liturgy.

For a more detailed description of the service connected to the Kol Nidre, and the historical controversy surrounding it even within the worldwide Jewish community, see the following link.

http://en.wikipedia.org/wiki/Kol_Nidre

Since there are no meals to worry about on Yom Kippur because it is a fast day, and the primary focus is on prayer, many Jews, particularly in Orthodox congregations, spend much of the day at the synagogue. Orthodox services, with readings and prayers, may begin as early as 8 AM, and continue until 3 PM. A break for those in the congregation to go home for a nap is followed by another gathering at 5 or 6 PM. This will continue until dark.

http://www.jewfaq.org/holiday4.htm

The concluding service of Yom Kippur, known as Ne'ilah, is one unique to the day. It usually runs about 1 hour long. The ark (a cabinet where the scrolls of the Torah are kept) is kept open throughout this service, thus you must stand throughout the service. There is a tone of desperation in the prayers of this service. The service is sometimes referred to as the closing of the gates; think of it as the "last chance" to get in a good word before the holiday ends. The service ends with a very long blast of the shofar.

In the afternoon, the Book of Jonah is read, a book with the primary theme of repentance and forgiveness.

The Al Het "prayer for sin"

For an an excellent, extensive examination and commentary on applying each one of the statements of repentance below to one's own life, see http://aish.com/holidays/The_High_Holidays/articles/Exploring_the_Al_Chet_Prayer.asp

http://www.kehilatariel.org/al_chet.html (Messianic)

Some traditional Jewish communities confess the following sins out of the prayer book,

1) committing sin under duress or unwillingly; 2) committing sin by hard heartedness; 3) committing sin inadvertently; 4) saying something with an utterance of the lips; 5) committing sin immorally; 6) committing sin openly or secretly; 7) committing sin with knowledge and deceit; 8) committing sin through speech; 9) committing sin by deceiving a fellow man; 10) committing sin with improper thoughts; 11) committing sin with gathering of lewdness; 12) making a verbal insincere confession; 13) being disrespectful to parents and teachers; 14) committing sin intentionally or unintentionally; 15) committing sin by using coercion; 16) committing sin by desecrating the Divine Name; 17) committing sin with impurity of speech; 18) committing sin with foolish talk; 19) committing sin with the evil inclination; 20) committing sin knowingly and unknowingly

"For all of these, God of pardon, pardon us, forgive us, atone for us"

1) committing sin with false denial and lying; 2) committing sin with bribe-taking or a bribe-giving hand; 3) committing sin by scoffing; 4) committing sin with evil talk [about another]; 5) committing sin with business dealings; 6) committing sin by eating and drinking; 7) committing sin by taking and giving interest; 8) committing sin with a haughty demeanor; 9) committing sin by the prattle of our lips; 10) committing sin by a glance of the eye; 11) committing sin with proud looks; 12) committing sin with impudence

"For all these God of pardon, pardon us, forgive us, atone for us"

1) committing sin by casting off the yoke of heaven; 2) committing sin by passing judgment; 3) committing sin by scheming against a fellowman; 4) committing sin by a begrudging eye; 5) committing sin by frivolity; 6) committing sin with obduracy; 7) committing sin by running to do evil; 8) committing sin by tale bearing; 9) committing sin with causeless hatred; 10) committing sin by embezzlement; 11) committing sin with a confused heart

http://www.jewishvirtuallibrary.org/jsource/Judaism/holiday4.html

Note that all sins are confessed in the plural (we have done this, we have done that), emphasizing communal responsibility for sins.

There are two basic parts of this confession: Ashamnu, a shorter, more general list (we have been treasonable, we have been aggressive, we have been slanderous...), and Al Chet, a longer and more specific list (for the sin we sinned before you forcibly or willingly, and for the sin we sinned before you by acting callously...) Frequent petitions for forgiveness are interspersed in these prayers. There's also a catch-all confession: “Forgive us the breach of positive commands and negative commands, whether or not they involve an act, whether or not they are known to us.”

It is interesting to note that these confessions do not specifically address the kinds of ritual sins that some people think are the be-all-and-end-all of Judaism. There is no “for the sin we have sinned before you by eating pork, and for the sin we have sinned against you by driving on Shabbat” (though obviously these are implicitly included in the catch-all). The vast majority of the sins enumerated involve mistreatment of other people, most of them by speech (offensive speech, scoffing, slander, talebearing, and swearing falsely, to name a few). These all come into the category of sin known as “lashon ha-ra” (lit: the evil tongue), which is considered a very serious sin in Judaism.

http://www.chabad.org/holidays/JewishNewYear/template.asp?AID=6577

The "Al Chet" confession of sins is said ten times in the course of the Yom Kippur services: Following the Amidah of the afternoon prayers of the day before Yom Kippur; just before sunset on Yom Kippur Eve; and twice during each of the following services--the evening service of yom Kippur eve, and the morning service, the Musaf service and the afternoon service of Yom Kippur day--once at the end of the Silent Amidah, and once during the cantor's repitition of the Amidah.)

Kapparot

There is one tradition that is intimately connected to Yom Kippur, but which occurs just before that day. The custom is called in Hebrew kapparot, and is followed by some Jews, particularly those in ultra-Orthodox groups, but avoided by many others, particularly those in Reformed and Conservative branches of Judaism. It may have developed in response to the realization that an atonement goat was no longer available, and the feeling that something ought to be done that "transfers" the sins of the person so that they may be symbolically atoned for through something tangible.

http://www.chabad.org/holidays/JewishNewYear/template.asp?AID=4441

Some have the custom of performing the rite of kapparot [symbolic atonement] on the day preceding Yom Kippur [Hebrew term for the Day of Atonement]; if it is not possible to do so then, the rite may be performed earlier. The rite consists of taking a chicken in one's hand and reciting a prayer. A man takes a rooster; a woman takes a hen; a pregnant woman takes two fowls - a hen and a rooster. Optimally, the fowl should be white to symbolize purification from sin, as the verse (Isaiah 1:8) states: And if your sins be like scarlet, they shall become as white as snow. One should not, however, make an excessive effort to find a white fowl.

If a rooster or a hen is unavailable, one may substitute other fowl or animals; even a fish may be used for the rite. However, one should not use doves, since doves were brought as sacrificial offerings in the Temple, and this may give rise to the mistaken impression that the kapparot are a form of sacrifice.

The fowl [or other animal] used for kapparot is taken in the right hand and the appropriate text from the prayer book is recited. The bird is then waved over one's head three times and the appropriate text is recited.

The word kapparot [like kippur] means "atonement," and is used to refer to the chickens themselves, but one should not think that kapparot themselves serve as a source of atonement. Rather, they serve as a means to bring a person to the awareness that he might very well be deserving of death because of his sins and he will thereby be motivated to repent and ask G-d for mercy.

The fowl is then slaughtered in accordance with halachic procedure.

It is customary to redeem the kapparot for money, which is then given to the poor; some give the fowls themselves to the poor. Others perform the entire rite only with money, reciting the prescribed verses and giving the money to charity.

For a useful overview from a Jewish perspective of the Jewish observance of the Day of Atonement, see the articles at the links below. The material above was in part adapted from these overviews.

http://www.jewfaq.org/holiday4.htm

http://en.wikipedia.org/wiki/Yom_Kippur

Transliteration note:

The appearance of the Hebrew alphabet has nothing in common with the English alphabet. A number of Hebrew letters have sounds that are not distinctly connected to separate sounds in English. And even Hebrew itself is spoken in a wide variety of dialects depending on the cultural background of the speaker. Therefore attempts to transliterate (reproduce the sounds of a word or phrase in letters from one language to another) are always speculative at best. Even within the English-speaking community of Jews, there are wide variations in the way that Hebrew words are transliterated into English, with no central standard to draw from. In the articles in this series on Jewish Feast and Holy Day Customs, as well as throughout this Times of Refreshing website in general, in order to follow some sort of systematic way of transliterating, an attempt has been made to choose those transliterations that are most typical on the Internet. For instance, the Hebrew term for the Feast of Tabernacles is transliterated on some websites as Sukkot (1,160,000), others as Sukkos (119,000), others as Sukkoth (76,600), still others as Succot (128,000) or Succoth (162,000). In this case, the most typical choice is obvious, so Sukkot is the spelling of choice on this site. In other cases, the variations in spelling are much closer in numbers, and an arbitrary decision has had to be made.

All of the articles on this Times of Refreshing website were written by Pam Dewey, with the support and sponsorship of Common Ground Christian Ministries. For more of Pam's inspirational and educational writings, visit The Oasis website at