Yom haKippurim
The Day of Coverings

Yom haKippurim (often called the Day of Atonement) comes on the tenth day of the seventh Hebrew month.  Kippurim means "coverings", for on this day YHWH provides a covering for the sins of both individuals and the whole nation of Israel if they are in a truly repentant state.

We are commanded to have a holy calling-out and present an offering to YHWH by fire. We are told to anah our nefeshim. This can mean "afflict your souls", "lower yourselves", "suppress your desires", "be busied or occupied with what motivates you". (Lev. 23:27-32) There are many levels at which this can be accomplished, and we should touch on all of them throughout the course of the day. We are to stop our routine activity. Since at least the time of Isaiah, "afflict your souls" has been taken to mean fasting. (Isa. 58:5) That is the "negative" command--don't eat or drink.

But there are "positive" activities as well. When the Tabernacle or Temple exists, the high priest enters the innermost sanctuary for the only time of the whole year. YHWH announced this just after Aharon's sons had been killed for drawing near in the wrong way. YHWH wanted to minimize the potential for them to make mistakes of this sort by limiting the number of times they would draw so near.

After spending a whole week in seclusion, rehearsing the ceremonies in the chamber where the incense was mixed (so that the smell of incense in the Temple will bring them back to his memory), the high priest brings several offerings to YHWH throughout the day and immerses himself in water between each of the steps. He also changes clothes several times throughout the day so they are clean when he begins each new activity. Changing clothes is a picture of resurrection to new life after repentance. He wore his unique garments for the outdoor rituals, but when he went into the Holy of Holies, he did not wear the unique garments (the ephod and breastplate) that he alone used, but dressed just like the other priests, thus identifying with the rest of the congregation. He was divesting himself of his glory and humbling himself.

He goes into the Holy of Holies the first time carrying two handfuls of incense and coals from the brazen altar in a shovel, and he has to make the incense smoke so profusely that it obscures his ability to see the ark. He walks out backwards so his back is never to the inner sanctuary. After that he takes the blood of the bull of the sin offering which is for his own household--kept swirling in the meantime by another priest to prevent coagulation--then casts lots over two goats that are as identical as possible, and slaughters one before YHWH. It represents the whole congregation, and puts some of its blood as well as the bull's on the "atoning cover" of the ark of the covenant as well as on the altar of incense inside the sanctuary--again, the only time all year that this altar ever has blood on it. (Lev. 16:1-34)

He puts some of the blood on the altar outside the sanctuary as well, then sends the other goat into the wilderness "to Azazel"--a place in the desert associated with demons in various mythologies that grew up around this, but the term also may mean "goat of entire removal" (hence our word "scapegoat"), or possibly, "the goat that goes its own way". This symbolized sending the sins of the nation outside the camp. In later practice, they relayed it to a cliff in a place east of Jerusalem called "Azal" via a series of ten stations along the way (in case he needed water during the twelve-mile walk each way, due to exhaustion from the fast--though tradition says he never needed it) In actual practice, at least in second Temple times, he threw it off the cliff backwards, just to make sure it died. They then relayed word back to Jerusalem via signals passed from one station to another.

Finally, he brings an ascending offering: a ram provided by the people, symbolizing the fact that we should not appear before YHWH without an expectation to rise to a higher level. He calls us upward to a perspective that is above the world and full of His shalom, and to ever-increasing holiness.

Afterward, he burns the fat of the sin offering on the altar, and the rest of the bull and ram are taken outside the camp to be burned. When in Jerusalem they were taken out the northern gate of the Temple. After this, the gates were closed just before sunset, and there was a great celebration of thanksgiving at the high priest's home.

(For awesome visual depictions of these Temple ceremonies, visit the web site of the Temple Institute.)

In the yovel ("jubilee") year, property is to be returned to its ancient owners on this day. (Lev. 25:8-10. 

Other Scriptural passages about Yom haKippurim are in Exodus 30:1-10 and Numbers 29:7-11.

The name Yom haKippurim is often shortened to Yom Kippur. This is just the singular form of the same word. Ot is also called the Day of (the Last) Judgment, the Sabbath of Sabbaths (Shabbat Shabbaton), the Sabbath of Rest (Lev. 16:31).

Themes

Judging ourselves with deep scrutiny

Confession of sins (vidui) - We must be honest about our sins, and the only place we can rid ourselves of them is in His presence--where two or three are gathered (Mat. 18:20), as we confess our sins to one another. And we must not come with the attitude that we have a right to be there on our own merit.
One of the terms for re-entering YHWH's presence was that blood must be brought. We do not have the sacrificial system intact today, since there is no Temple. So how do we--especially those of the Northern Kingdom who left the Covenant altogether--have any right to enter His presence today? Since our earlier membership was revoked, it is only possible to return because Y'shua does have merit before YHWH. The king of Israel has authorized us to come in his name. This way He will remember Efrayim as the pleasant son rather than the rebellious one.

Repentance, cleansing, purity, and repair of relationships


Jewish Traditions

It was on Yom Kippur that Moshe descended from Mt. Sinai the first time.
One should hear the sound of the shofar every day leading up to Yom Kippur to keep the reminder fresh that one must be ready to be judged. During this time everyone's names are written in one of three books (the righteous, the sinners, and the wholly wicked) between Yom Truah and Yom Kippur, and the year to come is sealed for each person on Yom Kippur.

This day is observed even by the most non-observant Jews, and attendance at synagogues doubles or triples. Tickets often have to be sold because of the demand for a seat.

It is mandatory to feast just before evening, then others are wished an easy fast. It is highly commendable to go through an immersion ritual just before the fast.
There is a complete fast from both food and liquid, as well as refraining from wearing leather shoes, sexual relations, bathing, or using any kind of anointing of the body; washing hands can be done by the priests and by those who are sick to avoid the spread of disease.

There are numerous liturgical services throughout the day, including one for the annulment of vows that were made either under duress or otherwise foolishly. The Book of Jonah is read in another, and the Temple services are recounted in another.

Some slaughter a chicken to recall the blood that had to be shed in the Temple when it stood (a practice called kapparot). It is given to charity, but many today substitute a napkin full of money.

Wear white representing righteousness and purity as well as an approach to the King; some wear a small white robe called a kittel, which represents a burial shroud for one's past sins.

Children are blessed with the wish that they will not suffer for their parents' sins.
The Torah is returned to the ark and the doors closed to recall the closing of the gates at the Temple.

During Temple times they tied a scarlet cord around the horn of the goat "for Azazel", and put another piece of the same cord on the door to the Temple, and when YHWH accepted the offering, both would turn white. (Hence Isaiah 1:18.) This indicated that the ritual had been accompanied by genuine repentance. During the last years before the Temple was destroyed, it did not turn white, partly because of all the greed and bribery the priesthood were involved in at least since Y'shua's time.

In Israel today, there are no radio or TV broadcasts, and all shops, airports, etc. are closed. Many non-religious Jews ride bicycles to get around.

Additional traditions:

We sometimes wear nothing at all on our feet so we can be fully in touch with the path YHWH has us walking on.

Some years we don't brush our teeth, comb our hair, bathe, put on makeup, or do anything to enhance our flesh. We do not watch TV or listen to the radio or other music, or travel. All the rules of the Sabbath apply. Pregnant or sick persons may have a little bit of bland foods like saltines if necessary, since there is no direct command in Scripture to abstain from food. Small snacks for young children are prepared in advance to avoid stirring the appetites of others.

Wear white garments: like the high priest (Lev. 16:4), we, too, must dress in a special way when we come at His appointed times. We should wear something celebratory that we would not wear at ordinary times or in common places. Queen Hadassah (a picture of YHWH's bride) put on royal robes in order to approach the king (Esther 4:11). The context (chapters 4 and 5 tells us much about how to approach the King and why (on behalf of our people, not just ourselves). There is much in Scripture that tells us what it means to be "properly attired" when we come to meet YHWH. It is more than a matter of cloth. We are to be robed in righteousness. Fine white linen robes symbolize the righteous works of the saints (Rev. 19:8): they are given to us (Ephesians 2:10), but we must put them on (Mat. 22:12). We are also to put on strength (our fullest resources) and beautiful garments (with no uncleanness in them, per Yeshayahu 52:1). We are to put on light as armor (Rom. 13:12-14), but first we must cast off the works of darkness. Putting on the Messiah enables us to stop making provision for the flesh. (Compare Galatians 3:27; Ephesians 4:22-29; 6:11-18) Above all else, we are to put on love (commitment to be there for one another when we need each other), which is the perfect bond of unity. (Colossians 3:14)

We each try to find a quiet place away from other distractions so we can deal with any final business with YHWH or one another that may still need attention, and remain quiet for the sake of others doing the same.

There are teaching sessions throughout the day, and a time of confession to the whole congregation where needed.

We gather at the end of the day to do a ceremony of vidui together, then break the fast with a meal together.
His Better Ways

What is Yom Kippur? It’s known as a day of judgment, a rehearsal for the final one in which everyone’s deeds will be scrutinized. One of the accusations YHWH brings against us in Ezekiel (22:8) is, “You have regarded My sacred things with contempt, and treated My Sabbaths like ordinary days!”
 
He had told us not to “act according to the pursuits of the land … in which you lived, nor do as they do [in] the land … to which I am bringing you…[but instead] carry out My legal procedures and observe My customs.” (Lev. 18:3-4) His ways are different and unique—and far better than ordinary. So when He whom Avraham called “the Judge of all the earth” renders a sentence, it is not what you would expect:

“When I have scattered you among the Gentiles and sown you in the lands, I will completely exhaust the impurity from out of you.” (Ezek. 22:15) That is a very loving motive behind our exile. It is not actually punishment; it is therapy: “’I have seen his ways, but I will heal him, and will guide him and restore compassions to him and his mourners, creating the fruitfulness of his lips.” (57:18-19)  

Notice that YHWH Himself would create in us what is good!  Dr. Erez Soref of the Israel College of the Bible pointed out that the command regarding Yom Kippur is not to do a lot of things to try to make up for our wrongdoings. All that the congregation brings is the two goats; the high priest does everything else. We are even told clearly to “do no work” on that day. (Lev. 16:29) 

 The writer to the Hebrews comments, in this vein, that “he who has entered into his rest has also ceased from his own works, as YHWH did from his.” (4:10) We stop doing everything, “because he [the high priest] is the one who will effect a covering…to cleanse you from all your sins; [then,] before YHWH’s face you shall be pure. It is a high Sabbath of rest for you; you must humble yourself.” (Lev. 16:30-31) Part of that is admitting we can’t make amends for all we’ve done wrong. But He can, through His proxy. This humbling is the only thing that can make us rise higher:

“Thus says the Exalted and Lofty One, who inhabits eternity, and whose Name is in a class of its own: 'I will inhabit the elevated and the set-apart--that is, with the contrite and humble of spirit--in order to revive the spirit of the humble ones, and to bring to life to the heart of the remorseful.’” (57:15) This irony highlights how different a Master YHWH is from those “who lord it over [those who serve] them”.
So “clear the path! Take out of the way anything that would make My people stumble!'” (Isa. 57:14) The verse before this tells us why: so they can run to Him for refuge. Make sure nothing inhibits that.

Isaiah 58 tells us what YHWH really intends for Yom haKippurim: “Isn't this the [kind of] fast I prefer: that you loose the bands of wickedness, undo heavy burdens, let the oppressed go free…? Isn’t it to share your bread with the hungry, and bring the poor who are refugees into your house?” (vv. 6-7) It’s not about making yourself suffer; it’s about setting everything else aside to make time (and a budget) for what’s really important, then carry this priority over into daily decisions about how we treat others.

He then directly addresses the charge we began with: “If you restrain your foot… from doing whatever you please on my set-apart day) and call the Sabbath a delight, YHWH’s holiness something to be honored--and do honor him, not engaging in your own affairs…, then you will take exquisite delight in YHWH.”  In obeying, we will experience His love and find Him irresistible! 

 “…And I will … feed you with the heritage of Yaaqov your father” (vv. 13-14)--a heritage the likes of which you’ll find nowhere else.