After the destruction of the temple, it was believed that the day itself rather than the temple ritual atoned for Israel's sin. The Day of Atonement liturgy begins in the evening of 9 Tishri (see CALENDAR) with the Kol Nidrei (all the vows) service in the synagogue.
Though the purgation and Azazel rites of Israel's Day of Atonement differed little from their Near Eastern analogues, their meaning underwent a revolution. As scholars have noted, the rites are discrete: the slain ḥattat animals suffice to purge the Tabernacle, but the live ḥattat carries off the sins of the people.
In the Jubilee year the shofar is to be sounded on the Day of Atonement to indicate the setting free of slaves and the restoration of the fields to their ancestral owners (Lev. 25:9–10). The ritual performed by the high priest in the Temple was the central feature of the Day of Atonement (see * Avodah; *Sacrifice ).
During the geonic period, the custom of ritual immersion on the eve of the Day of Atonement after midday was introduced; this was usually performed before the Minḥah service, in any case before the final meal ( se'uddah mafseket ), but there were also other customs. Some said a blessing before the immersion.
A special importance was assigned to the day prior to the Day of Atonement, which was regarded already in the period of the Mishnah and Talmud not merely as a preparation for, but as an inseparable part of, the Day of Atonement.
The laws of the Day of Atonement remained essentially the same during the Middle Ages as they were in the days of the Second Temple and in the mishnaic and talmudic periods. Additions and variations were limited to the domain of customs and prayers.
During the geonic period, the custom of ritual immersion on the eve of the Day of Atonement after midday was introduced; this was usually performed before the Minḥah service, in any case before the final meal ( se'uddah mafseket ), but there were also other customs. Some said a blessing before the immersion.
In Germany the custom of saying the Amidah aloud was introduced, and from there comes also the custom that some remain standing during all the Day of Atonement prayers, and some even remain in the synagogue throughout the whole night, reciting psalms, hy mns, and praises ( Sefer Ravyah, 529).
Especially characteristic of the Day of Atonement prayers is the duty of *confession. Though statutory on "the eve of the Day of Atonement close to nightfall," confession is made both prior to the last meal before the fast ("lest he become confused while eating and drinking"), and after it ("lest some mishap occurred during the meal"), as well as at each of the Day of Atonement services, the individual saying it after the Amidah proper and the reader in the middle of it (Tosef., Kippurim 4:14). Confession is now said once in the afternoon prayer on the eve of the Day of Atonement and ten times during the Day itself. Forms of confession are already to be found among the amoraim (Yoma 87b; TJ, Yoma 8:9, 45c), some of which are currently in use. Versions written alphabetically have been preserved from the early Middle Ages. The short form of confession ("We have trespassed, we have dealt treacherously," etc.) would appear to have originated already in the days of the amoraim, whereas the long form of confession ("For the sin wherein we have sinned," etc.) dates from a somewhat later period. However, it was already found in *Yannai (see * Al Ḥet; * Ashamnu ).
The piyyutim of the * Avodah ("Order of the Temple Service") occupy a central position in the prayers.
The subject of the distinctive middle blessing of the Amidah prayer of the Day of Atonement is God's pardoning, forgiving, and granting atonement for Israel's iniquities (see, e.g., Sof. 19:4).
(Leviticus 16. 30). After the destruction of the temple, it was believed that the day itself rather than the temple ritual atoned for Israel's sin. The Day of Atonement liturgy begins in the evening of 9 Tishri (see CALENDAR) with the Kol Nidrei (all the vows) service in the synagogue. Services continue through the next day until sunset, when it is customary to blow the shofar to indicate the end of the fast.
Moreover, the purging is urgent since his sins, committed wantonly, possess the additional power not only of contaminating the outer altar but of breaching the sanctuary and penetrating to the very shrine (Holy of Holies). Thus, on the Day of Atonement the entire Temple complex must be purged. (2) The private purification offering (Lev. 4; see also *Sacrifices) is presented for the shegagah, the inadvertent sin (and for severe physical impurity stemming from natural causes; Lev. 12–15).
A third implication of the above Mishnah is that the two categories of purification offering – the slain, whose blood purges the Tabernacle, and the live, which expiates the people's sins – are two inseparable parts of a unified ceremonial. That this unity is not an anachronistic retrojection of rabbinic Judaism but is a verifiable biblical reality is confirmed by the coexistence of the two categories within the same ritual in both an ancient-Near-East and in another biblical ritual, which will be described below.
According to the Mishnah: "All the goats make atonement for the impurity of the Temple and its sancta.… For impurity that befalls the Temple and its sancta through wantonness, atonement is made by the goat whose blood is sprinkled within [the shrine, or Holy of Holies] and by the Day of Atonement; for all other transgressions specified in the Torah – minor or grave, wanton or inadvertent, conscious or unconscious, of commission or omission … the scapegoat makes atonement . The atonement is alike for Israelites, priests, or the anointed [high] priest … the blood of the bull makes atonement for the impurity of the Temple and its sancta" (Shevu. 1:4–7). Despite the expansion and reinterpretation of the ritual of the Day of Atonement during the Second Temple period, the Mishnah is a reliable guide to the interpretation of the biblical account of the ritual, because the function of the sacrifice never changed. This Mishnah shows that an objective of the slain ḥattat animals was to purge the sanctuary of its impurity, and that the function of the live ḥattat goat, the one that was dispatched to *Azazel, was to purge the people of their sins. This distinction is corroborated by the biblical text expressly declaring that the purpose of the slain bull and goat is "to purge the shrine of impurities [ mi-tumot] and transgressions" (Lev. 16:16, cf. 16:19), and that of the scapegoat is to carry off all their "iniquities" ( avonot) and "transgressions" ( pesha'im; Lev. 16:21). The Hebrew word pesha'im, which appears twice in this context, is found nowhere else in the entire priestly code. It has been suggested that this word has been borrowed from the world of politics where the verb פשע ( pasha) means "to rebel" (e.g., ii Kings 3:7; 8:20), and its application to the ritual of the Day of Atonement would point to a further basic function of the prescribed ḥattat offerings, alluded to by the Mishnah: to purge the Temple and the people of their pesha'im, their rebellious sins.
35:13; Is. 58:3, 5, 10; but cf., however, Num. 30:14; and see Yoma 74b). According to the sages, there are five ways in which the duty of afflicting the soul applies: by prohibitions against eating and drinking, washing oneself (for pleasure), anointing the body, wearing shoes (of leather), and cohabitation (Yoma 8:1; Yad, Shevitat Asor 1:4; 3:9). The penalty of extirpation, however, applies only to eating, drinking, and working (Yoma 74a). The same kinds of work are forbidden on the Day of Atonement as are forbidden on the Sabbath (Meg. 1:5), and danger to life ( pikku'aḥ nefesh) overrides all the prohibitions of the Day of Atonement just as it does those of the Sabbath. Children are exempted from all modes of affliction, except the wearing of shoes. However, both in the time of the Second Temple, as well as in the Middle Ages, there were those who insisted that children also observe the "laws of affliction" in opposition to the view of the sages that it is one's duty to feed them with one's own hands (Tosef., Kippurim 4 [5]:1–2; Sof. 18:7; Sefer ha-Yashar of R. Tam responsa, ed. F. Roschthal (1898), 51:2, 52:2). Only a few years before they reach the age at which they are obliged to fulfill commandments (13 years for a boy and 12 years for a girl) should one begin to accustom them gradually to keep these laws. According to the *Karaites, children, too, are to be afflicted ( Eshkol ha-Kofer of Judah Hadasi (1836), no. 135). Since the Day of Atonement is regarded as a "festive day," one is bound to honor it by wearing clean clothes (Shab. 119a; see below).
The ritual performed by the high priest in the Temple was the central feature of the Day of Atonement (see * Avodah; *Sacrifice ). When the high priest, representative of the people (Yoma 1:5), "entered where he entered and stood where he stood" (5:3), while all feared for his life (5:1), he himself was enveloped in awe, holiness, and mystery; while when he had come out, he resembled, in his majesty, "a bright star emerging from between clouds" (Ecclus. 50:6ff.). It is certain that during the time of the Second Temple the Day of Atonement was already considered the greatest of the festivals. It is related that none of Israel's festive days compared with the Fifteenth of Av and the Day of Atonement , on which days the daughters of Jerusalem would go forth, dressed in white, and dance in the vineyards – "And what did they say? – 'Young man! Raise your eyes and behold what you choose for yourself '" (Ta'an. 4:8; and see below). According to the calendar of the Book of Jubilees, accepted by the * Dead Sea Sect, the Day of Atonement usually occurred on a different date from that kept by the remainder of Israel; and it is told that "the wicked priest" persecuted the members of the sect and "appeared amongst them just at the fixed time of the season of the rest of the Day of Atonement, to destroy them and to lead them astray on their fast day of Sabbath of rest" (Pesher Hab. 11:4–8).
All manner of work is forbidden on the Day of Atonement, as it is on the Sabbath (being likewise called "a Sabbath of solemn rest"), and the soul is to be "afflicted" ("from the evening of the ninth day of the seventh month until the evening of the morrow"), the punishment for transgressing these commandments being destruction and extirpation (Lev. 16:29–31; 23:27–32; Num. 29:7). Special additional offerings were to be brought (Num. 29:8–11), and, apart from these, a ceremony peculiar to the day (see * Avodah) was solemnized in the Temple (Lev. 16:1–34). The essence of the day and the reasons for the ceremony are expressed by the verse: "For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the Lord" (Lev. 16:30). In the Jubilee year the shofar is to be sounded on the Day of Atonement to indicate the setting free of slaves and the restoration of the fields to their ancestral owners (Lev. 25:9–10).
Rashi deduced a law for all the priestly vestments: “From the negative one can derive the positive: if he will have them he will not be liable for death; thus, if he enters lacking one of these garments he is liable for death at the hands of Heaven.”. Maimonides rules likewise.
It was a sleeveless, purple-blue or violet ( techelet ) robe ( me'il ), woven in a single piece. The opening in the center for the High Priest's head to pass through was woven, not cut or torn ( Exodus 28:32 ). The lower hem of the garment was fringed with small golden bells alternating with pomegranate -shaped tassels of blue (turquoise), purple and scarlet wool ( Exodus 28:33–34 ).
The priestly robe ( Hebrew: מְעִיל me'il ), sometimes robe of the ephod ( מְעִיל הָאֵפֹוד meil ha-ephod ), is one of the sacred articles of clothing ( bigdei kehunah) of the Jewish High Priest. The robe is described in Exodus 28:31–35. It was worn under the Ephod.
Outward observance doesn’t always square with inner disposition…the feast I choose is that one instituted by Christ Himself, often called The Last Supper (which most certainly was not “last”) but which I call the First Supper…
Blessings dear Brothers and sisters from Beth El Shalom Messianic congregation in New Port Richey, FL. May you reap the many benefits of following Yeshua faithfully.
The dates of observing Sabbath and the other Torah Festivals were therefore celebrated accordingly. Today’s Jewish Saturday so-called “Sabbath” follows the Pagan Roman dating .
It is one of the Ten Commandments. The only one that is “Holy” and the only one with the word “Remember.” You wouldn’t dream of throwing any of the other nine out. Yeshua clearly said “IF you love me, keep my commandments.” Keeping Sabbath is not negotiable just like lying, killing, or idolatry isn’t either.
Yeshua kept His Father’s instructions and calls us to walk as He walked doing outwardly as little children the simple instructions HE gave on Mt Sinai.
Gideon, ANY translation of the old and new testsments that have AND EVEN CONTINE to use substituted names for the given, original, Hebrew names of our Creator and His Son are indeed wrong and walk on dangerous ground by taking away from and adding to His Word, especially in the substitution of their powerful Set Apart Names. Jeremiah 16:19-21 (google the meaning and origin of the word “lord”)Lenora
That all sounds good until you acknowledge that Yeshua was stricken on Wednesday, meaning either, it wasn’t the day of Preparation as Scripture plainly states, or they were celebrating Pesach on the eve of the 13th… further, a consistent date could be given in Lev 23 for your formula to tell the day of First Fruits instead of the ‘first day after the weekly Shabbat’ which further assumes non-weekly Shabbats as in the case of Yeshua.
Religious fervor is strong in the fall during celebration of Rosh Hashanah, a holy day marking the beginning of the Jewish year (usually in September). At the camp, 10,000 Jews leave their meal and gather to pray. As the chant of the officiant rises, Elie can only accuse God of forsaking the prisoners, for allowing the crematories to operate. Alienation descends so relentlessly that Elie feels himself turned to ash. On return to his father, Elie kisses his hand and, in silence, experiences a deep sense of unity and understanding. During the celebration of Yom Kippur, Elie obeys his father and does not fast. He interprets the act as a defiance of God. In the former devout heart lies emptiness.
Rosh Hashanah (rahsh hah shah nuh) a holy day, the first day of the Jewish New Year, a solemn occasion marked by ten days of deep soul searching and repentance.
To Elie's apprehensive questions, the kindly Jewish surgeon promises that Elie will recover in two weeks. Two days after the surgery, rumors and the sound of guns indicate that the Red Army is approaching. The next day, the SS evacuate inmates to central Germany.
In the middle of January 1945, Elie enters the hospital to undergo surgery to drain pus from the sole of his right foot. A Hungarian Jew warns Elie to leave the ward before the sickest patients are selected for death. To Elie's apprehensive questions, the kindly Jewish surgeon promises that Elie will recover in two weeks. Two days after the surgery, rumors and the sound of guns indicate that the Red Army is approaching. The next day, the SS evacuate inmates to central Germany. Hindered by swelling that won't fit into his shoe, Elie consults with his father. They trudge through snow toward an unknown destination. They later learn that the Russians freed prisoners who remained in the infirmary.
During the celebration of Yom Kippur, Elie obeys his father and does not fast. He interprets the act as a defiance of God. In the former devout heart lies emptiness. An apprehensive shiver unsettles the camp as the SS begin the selection process to separate the strong from the weak.