WHAT IS YOM KIPPUR?

Beginning at sundown this weekend, October 3 – 4, 2014, the Highest of all the Jewish holidays will begin. It is then we will celebrate Yom Kippur, the Day of Atonement. It is on Yom Kippur that we want to find an AT-ONE-MENT with Adonai. This holiday has for a long time standing been considered the most holy day on the Jewish biblical calendar. It is on this day in history that once a year, the High Priest would enter the Holy of Holies and make atonement for the nation. It is a perfect illustration of regeneration for those who follow God's atonement.
To be so blunt, Yom Kippur is the equivalent of the church- goers who attend church on Christmas and Easter. If a Jewish person goes to synagogue on no other day, he will make an effort to not miss this holy day. The Jewish people will refrain from work, fast, and attend synagogue services on Yom Kippur. As during the Days of Awe Adonai inscribes our names in His books, on Yom Kippur the judgment is sealed. This day is, essentially, our last appeal, our last chance to change the judgment, demonstrate our repentance, and make amends. After the sealing, the destiny of the person is set for the next year.
But let us back up for a moment, and give history and detail for this date. From the beginning of the Hebrew month of Elul through Yom Kippur itself, a period lasting 40 days and known as Teshuvah, one is to spend time reflecting and reviewing the year, focusing on our interactions with the Almighty and our fellow human beings. It is in this 40 day timeframe that one works on repairing what needs repairing. As the number 40 refers to trials, the number 41 refers to breakthrough. So then, following the 40 days of Teshuvah, one receives the breakthrough of forgiveness.

THE HISTORY OF YOM KIPPUR:
The term Yom Kippur is seen in the Torah as plural, written as Yom Ha-Kippurim, indicating the process of cleansing from transgressions, iniquities, and sins. The term also alludes to the two great atonements given by Adonai. These include the nations turning to Yeshua for cleansing and forgiveness, as well as the purification of ethnic Isra’el during the great Day of the LORD in the end times.
Kippurim translates into “a day like Purim”. If you recall the spring festival of Purim, you may also recall it was the celebration of the salvation of the Jewish race under Esther. Promoted as Queen, Adonai placed Esther in a key position for a specific time. Her act of bravery in going before the King uncalled and requesting he come to a dinner she was having, in which she begged for the lives of the Jews, brought about not only the death of Haman, but also the salvation of the Jews. It is this same truth that we find relating to us at this holiday as Yom Kippur celebrates our deliverance and salvation for which Yeshua sacrificed Himself on the cross, delivering us from the hands on our enemy.
Yet where in the Bible do we find mention of this Holy day? The answer rests in Leviticus 16:20-34. This ceremony, however, began with two goats. From Leviticus 16:5-10:

5 "He is to take from the community of the people of Isra'el two male goats for a sin offering and one ram for a burnt offering. 6 Aharon is to present the bull for the sin offering which is for himself and make atonement for himself and his household. 7 He is to take the two goats and place them before ADONAI at the entrance to the tent of meeting. 8 Then Aharon is to cast lots for the two goats, one lot for ADONAI and the other for 'Az'azel. 9 Aharon is to present the goat whose lot fell to ADONAI and offer it as a sin offering. 10 But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.”

One goat was named the Chatat and would be slain as a blood sacrifice, a symbol of the covering of sins for the people. The second goat named the Azazel, or Scapegoat, would be brought before the priest. The priest would lay his hands on the goat's head as the sins of the people were confessed. Whereas the first was slain, the Scapegoat was released into the wilderness as a representation of the sins being removed from the people.
When Yeshua our Messiah died on the cross, He did so for our sin. Yeshua, who knew no sin, became our sacrifice and Scapegoat. As his body was beat and cut, He became our Chatat with His blood being spilled out for us. Yet He also became our Az’azel in that He took our sin away from us. It is only because of His sacrifice and forgiveness of our sins that we have the ability to stand in His presence. The Greek word KAPPARAH means propitiation. In Greek mythology this word was used in showing appeasement to the gods. But this word also means atonement. On the cross, Yeshua was displayed as our kapparah, our sacrifice, the fulfillment of all that is celebrated at Yom Kippur. The atonement has been made and forgiveness is offered.
It is in Leviticus 17:11 we read that the blood of the sacrifice paved the way for our atonement. The verse reads, “For the life of a creature is in the blood, and I have given it to you to make atonement for yourselves on the altar; it is the blood that makes atonement for one’s life.”
Without this price paid or atonement made, our sin would continue to separate us from Adonai. It is because of His love for us that we have been redeemed and given access. It is because of His payment that we have been sought after for unity with Him. It is because of His atonement – His at-one-ment, that we are able to have relationship with Him.
The message within all the Torah is simple – Adonai is holy and we also must live our lives to reflect His holiness. As such we read of the things that are clean, blessed, and right in contrast to those that are dirty, cursed, and sinful. We are to be holy as He is holy. But we are human and prone to sin. Adonai knew this would be a fact for we have freewill. Yet He did not create us and leave us to live without a chance. Rather He made a way for us to be redeemed from the curse. Yeshua HaMashiach is our high priest and has offered a true atonement for our sin. He has paved the way for our at-one-ment, so let us then come before Him, confessing our sin and turning from our wrong way to embrace the oneness with Him.


THE RED RIBBON:
It is said via Jewish writings that a custom concerning a red ribbon began. The people would tie a red ribbon around the neck of the goat, but also around the doorpost. Once the goat was sent out, the people would watch as the once red fabric began to turn white. The changing of the color from red to white signified the forgiveness of sin that God was granting. But where have we heard this detail before?
In Isaiah 1:18, where we read, “’Come now, let us reason together,’ says the LORD. ‘Though your sins are like scarlet, they shall be as white as snow; though they are red as crimson, they shall be like wool.’” The word for ‘scarlet’ is SHANIY, which is accurately translated. However, it is deeper. The scarlet in this word is actually a dye that was used to color the cloth red and was the dried blood of a coccus ilicis worm. This comparison then makes more sense when you consider that a dye is not supposed to wash out. But still there is more. When the female of this scarlet shaded worm was ready to give birth, she would fix her body to the trunk of a tree permanently, with no intention of ever leaving again. It is there she would give birth and stay until her young left. She, still fixed, would stay on the trunk until death.
It is in this illustration that two pictures are seen. The first is the dye that was used to stain clothes red. The second was the fixation of the worm to the tree, which seems to be an example of how sin desires to stay fixed on to us. But within these truths about the color red is a greater truth…that of God’s cleansing. Greater than even a laundry soap with bleach added in it are the words said by God. “[Our sins] shall be as white as snow…[and] they shall be like wool.” It was Christ’s blood that paved a way of cleansing for us. Our job then is to reason together with Him. Our job is to see our sins under the same microscope and light that He does, admit we have sinned, and ask His forgiveness. It is in this moment, in this prayer, and with this broken and contrite heart that God hears us and brings His supernatural cleansing to remove the stain of our sin.

YOM KIPPUR FOR TODAY:
As time moved forward and the ability to perform animal sacrifices became a lesser approved option, the rabbis of the first century assisted with substitutions that would still portray the original reasons of Yom Kippur. The holiday now consist of the Tefilah (prayer), Teshuvah (repentance), and Tzedakah (charity). So in this time of Yom Kippur we are challenged to this and still the reflection of forgiveness. In the last ten days between Rosh Hashanah and Yom Kippur, known as the Days of Awe, we were to present forgiveness to those we have offended and confess our sins to God.
Within the Bible, or Torah, is given a special command regarding Yom Kippur. It is in Leviticus 16:29-30 that we read, “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.”
This same detail is echoed in Leviticus 23:26-28. In short, it is to be celebrated yearly. It is even said that God places so much importance on this date that this is the only day in the entire year that the devil cannot even touch God’s people.
In Leviticus 23:28 we read that in this session from sundown to sundown, no work is to be done. In fact, if you do work, the punishment was being cut off from God’s people. Additionally, verse 32 speaks about denying ourselves. “It is a Sabbath of rest for you, and you must deny yourselves. From the evening of the ninth day of the month until the following evening you are to observe your Sabbath.” What are these items, or afflictions, one is supposed to be denied of?
Along with work, these "afflictions" consist of anything that may hint towards the body’s control of a person, as opposed to the spirit’s control. According to the Talmud, in this time we are prohibited from eating and drinking, resulting in a fast of food and water for 25 hours. We are also to abstain from wearing leather shoes, using lotions, perfumes, colognes, and the like, and washing for pleasure. Lastly, a married couple is to refrain from marital relations. This may seem like a hard list to swallow, but these items satisfy the body in a time when God is wanting our focus on Him alone.

GOING TO CHURCH:
Remember, the focus of this required fast is the depriving of ourselves so that we may focus fully on Adonai’s Word. It is common to see many spending hours in the synagogue or in prayer. An afternoon nap is normally had so as the people can stay alert throughout the evening and continue their time of study and prayer.
The next piece that I want to bring out concerning Yom Kippur relates to the liturgy of the day itself. Different than any other day, this holy day even comes with its own prayer book, called the machzor. The evening service beginning Yom Kippur is known as Kol Nidre, meaning “all vows” and within the prayer of the same name, we ask Adonai to annul all personal vows we make in the next year. An example would be like how I used to pray in college. “If I pass this test, I’ll go to church every time the doors are open.” The reason for the Kol Nidre is not to prove we cannot keep our vows, but rather because we take vows seriously and consider ourselves bound to them even if made under stress. This prayer gave comfort to those years ago, converting to Christianity for fear of life, yet felt unable to break away from Christian beliefs and return to Jewish roots. For those who have come to the synagogue for this service, the sound of the tekiah gedolah, the long blast of the shofar, will end this evening service.
The concluding service on Yom Kippur is known as Ne’ilah and usually runs much shorter than the Kol Nidre. During the service, the ark (the cabinet where the scrolls of the Torah are kept) remains open throughout the service, therefore implying that one must stand the entire service. Desperation is heard in the prayers as many see this as the last chance to get the positives in before the holy day ends. Again, with a long blast from the shofar, the service ends, the people return home and break their fast. However, the fast is broken by taking the Shabbat meal first, as after hours of no food and drink, the first thing on our lips should be the sweetness of Yeshua’s life sacrificed for us to atone for our sins.

FINAL THOUGHTS:
It is in the book of Jonah that we see the truth of confession. If we confess and turn from our sin, Adonai is faithful and just to forgive us as He did the people of Ninevah. Because of the great wickedness of Ninevah, Adonai had determined an exact time in which He would destroy the city. However, before He did so He gave warning. Adonai asked Jonah to go and proclaim that His destruction was coming. After Jonah ran from Adonai, spent a few nights inside a fish and was vomited out, and then finally obeyed, the proclamation was made. When the people heard this warning, however, they began to believe the words. In fact, the city declared a fast. Once the king caught a hold of this warning, he too declared a fast. The king went even so far as to declare a fast not only of the people, but also of the animals (Jon 3:7). He reasoned, "Who knows? Adonai may yet relent and with compassion turn from his fierce anger so that we will not perish." Talk about a serious change of direction for Nineveh.
As Adonai watched the change in the hearts of the city, He relented. Jonah 3:10 goes on to say that, "When Adonai saw what they did and how they turned from their evil ways, He had compassion and did not bring upon them the destruction He had threatened." I don't know about you, but I read that and find myself stirred with hope. He knows the many stupid things I have done, and the sins I have committed both on accident and on purpose. Yet in reading this story I am encouraged to consider that maybe Adonai is saying the same thing to me. Perhaps He is warning me to get right so as to avoid destruction. It would only seem to make sense. From the beginning in Genesis Adonai has only wanted for us to obey His decrees, follow His ways, and serve Him only. Is that any different than what He desired from Nineveh? Is it any different from what He desires from us now? So then maybe instead of being hard headed and walking around with cotton balls in my ears, I should listen and obey. Maybe it is time for a fast, a change, and a requesting of Adonai to forgive me as I recommit the path I am on. There is hope for us all that He will relent, but we first must admit our errors and change our ways as Nineveh did.