Yom Kippur

Yom Kippur
Yom Kippur (1878)
Official name	Hebrew: יום כיפור or יום הכיפורים
Also called	Day of Atonement
Observed by	Judaism and Jews
Type	Religious
Significance	Judgment day for individuals and all people. Day of Atonement for sins, and for the Golden calf.
Observances	Fasting, prayer
Date	10th day of Tishrei
2024 date
Related to	Rosh Hashanah, which precedes Yom Kippur, and Sukkot, which follows Yom Kippur.

The article describes a religious holiday. For the 1973 military conflict see Yom Kippur War.

Yom Kippur (Hebrew:יום כיפור yom kippūr) is the Jewish holiday of the Day of Atonement. It falls on the tenth day of the Hebrew month of Tishri. The Bible calls the day Yom Hakippurim (Hebrew, "Day of the Atonements"). It is one of the Yamim Noraim (Hebrew, "Days of Awe"). The day is commemorated with a 25-hour fast and intensive prayer. It is the most holy day of the Jewish year.

Observances

General observances

Yom Kippur is the Jewish day of repentance, considered to be the holiest and most solemn day of the year. Its central theme is atonement and reconciliation. Eating, drinking, washing, cosmetics, wearing leather shoes, and conjugal relations are prohibited (Mishnah tractate Yoma 8:1). 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, it is specifically forbidden for anyone who might be harmed by it, such as pregnant women or sick people.

Yom Kippur is observed in different ways in different Jewish communities. 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, to symbolize their "white" purity from sin, akin to angels. Ashkenazic Jews, while acknowledging the origins of the holiday as a day of rejoicing, tend to take a more somber, solemn attitude to the day.

Observances among secular Jews

Yom Kippur is considered 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. Yom Kippur there has the nickname "Festival of Bicycles," referring to children's practice of freely riding their bicycles in the streets without motor vehicles presenting danger. In Israel on Yom Kippur there is no broadcast television, no public transportation, and the airports are closed. There is no commerce of any kind in the Jewish areas.

The eve of Yom Kippur

There is a commandment to eat a large and festive meal before Yom Kippur starts after the mincha prayer. 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, all Orthodox men immerse themselves in a mikvah close to mincha.

Prayer services

Men don a tallit (four-cornered prayer garment) for evening prayers, the only evening service of the year in which this is done , and many married men also wear a kittel, or white shroud. 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 (mussaf) as on all other holidays, followed by mincha (the afternoon prayer) and the added ne'ilah prayer specific 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 Torah is read during the morning and afternoon prayers (Leviticus 16 and 18, respectively); the Book of Jonah is read as the haftarah in the afternoon. Depending on the nusach (version) of the prayers, some communities pray continuously from morning until nightfall, while some include a short break. Every prayer includes the vidduy (confession); see below for more information.

Atonement

Forgiveness and vidduy

According to the Talmud, God opens three books on the first day of the year; one for the thoroughly wicked, another for the thoroughly pious, and the third for the large intermediate class. The fate of the thoroughly wicked and the thoroughly pious is determined on the spot; the destiny of the intermediate class is suspended until Yom Kippur, when the fate of everyone is sealed. The liturgical piece Unetanneh Tokef (attributed to Rabbi Amnon of Mainz) states:

God, seated on His throne to judge the world, at the same time Judge, Pleader, Expert, and Witness, opens the Book of Records. It is read, every man's signature being found therein. The great trumpet is sounded; a still, small voice is heard; the angels shudder, saying, "this is the day of judgment": for God's very ministers are not pure before God. As a shepherd musters his flock, causing them to pass under his rod, so does God cause every living soul to pass before Him, to fix the limit of every creature's life and to ordain its destiny. On New-Year's Day the decree is written; on the Day of Atonement it is sealed; who shall live and who are to die....But penitence, prayer, and charity may avert the harsh decree."

According to Maimonides, "all depends on whether a man's merits outweigh the demerits put to his account," so it is therefore desirable to multiply good deeds before the final account on the Day of Atonement (Yad, Laws of Repentance 3:4). Those that are found worthy by God are said to be entered in the Book of Life, hence the prayer: "Enter us in the Book of Life." Hence also the greeting, "May you be sealed [in the Book of Life] for a happy year" ("Gemar Chatima Tovah"). In letters written between New-Year and the Day of Atonement, the writer usually concludes by wishing the recipient that God may seal his fate for happiness.

Penitent confession was a requisite for expiation through capital or corporal punishment. On Yom Kippur, every prayer (whether silent or communal) includes the vidduy, a standardized confession. It consists of the short vidduy and the long vidduy (the latter is omitted in the ne'ilah service). Both are arranged alphabetically, probably to aid the public in memorizing it.

Reconciliation with others

"The Day of Atonement absolves from sins against God, but not from sins against a fellow man unless the pardon of the offended person be secured" (Mishnah tractate Yoma 8:9). Hence the custom of terminating all feuds and disputes on the eve of the fastday (or in the ten-day period between Rosh Hashanah and Yom Kippur). Even the souls of the dead are included in the community of those pardoned on the Day of Atonement. It is customary for children to have public mention made in the synagogue of their departed parents, and to make charitable gifts on behalf of their souls.

Biblical origin

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. In Biblical times, sacrifices were offered in the Temple in Jerusalem.

Service in 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 Most Holy Place. 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 Haichal (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.
• 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).
• Mussaf Offering The Kohen Gadol then offered the Mussaf 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 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.

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 mussaf prayer recounts the sacrificial ceremonies in great detail.

In Orthodox and most Conservative synagogues, a detailed description of the Temple ritual is recited on the day, and the entire congregation prostrates themselves at each point in the recitation where the Kohen Gadol (High Priest) would pronounce the tetragrammaton. (These three times, plus in some congregations the Alenu prayer during the Mussaf Amidah on Yom Kippur and Rosh Hashanah, are the only times in Jewish services when Jews engage in complete full-body prostration). 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).

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. Conservative services generally omit prayers for the restoration of sacrifices. Reform and Reconstructionist services omit the entire service as inconsistent with modern sensibilities.

See also

• Day of Ashura
• High Holidays
• Rosh Hashanah
• Yom Kippur War

References

• 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.com
• Biblaridion magazine: Origins of the Day of Atonement (part1&2)