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Post by alon on Sept 27, 2014 21:46:46 GMT -8
This will be a bit long, but is an important study. It is taken from notes from Rabbi S. and other sources, so by all means check things out for yourself. I do not wish to set myself up as all knowing or some type of Grand Poobah of wisdom here (is that even Hebrew???)
Anyhow, here are my notes on YOM KIPPUR:
Yom Kippur- The Day of Atonement
This is the holiest day of the year.
Lev 16:30-31 For on this day, atonement will be made for you to purify you; you will be clean before ADONAI from all your sins. It is a Shabbat of complete rest for you, and you are to deny yourselves. "This is a permanent regulation.”
It is also called the Day of Face to Face
Lev 16:2 ADONAI said to Moshe, "Tell your brother Aharon not to come at just any time into the Holy Place beyond the curtain, in front of the ark-cover which is on the ark, so that he will not die; because I appear in the cloud over the ark-cover.
Heb 9:6-7 With things so arranged, the cohanim go into the outer tent all the time to discharge their duties; but only the cohen hagadol enters the inner one; and he goes in only once a year, and he must always bring blood, which he offers both for himself and for the sins committed in ignorance by the people.
On this day, the Cohen HaGadol was literally as close to face to face with God as a man can be.
Another name is The Day, or The Great Day- the day we as a community could be free from sin. In Hebrew thought, you can be held accountable for the sins of your neighbor. First off, we need to be careful never to cause our neighbor or those we meet to stumble. We are also responsible to encourage each other in the faith.
Another name is The Fast. It is extremely important to fast on this day.
Lev 16: 29 "It is to be a permanent regulation for you that on the tenth day of the seventh month you are to deny yourselves and not do any kind of work, both the citizen and the foreigner living with you.”
“To afflict oneself” as some translations say it, or to"deny oneself" is a Hebrew idiom to go without food.
Called also The Great Shofar Day (Yom Shofar Hagadol).
Is 27:13 On that day a great shofar will sound. Those lost in the land of Ashur will come, also those scattered through the land of Egypt; and they will worship ADONAI on the holy mountain in Yerushalayim.
Mat 24:31 He will send out his angels with a great shofarim and they will gather together his chosen people from the four winds, from one end of heaven to the other.
It is a good possibility that Yeshua will return on Yom Kippur. Just as the Spring Feasts were fulfilled in His first coming, so His second coming will most likely be fulfilled in the Fall Feasts.
Is 52:15 (ESV) so shall he sprinkle many nations; kings shall shut their mouths because of him; for that which has not been told them they see, and that which they have not heard they understand.
This refers to Lev 16:14 and the sprinkling of blood on the Mercy Seat by the Cohen HaGadol.
Lev 16:14 And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.
Joel 2:15-16 "Blow the shofar in Tziyon! Proclaim a holy fast, call for a solemn assembly." Gather the people; consecrate the congregation; assemble the leaders; gather the children, even infants sucking at the breast; let the bridegroom leave his room and the bride the bridal chamber.
“Call a solemn assembly" is terminology used for Yom Kippur.
Neilah (the Closing of the Gates of Heaven)
The contemporary Neilah service consists of some opening prayers, the Amidah, the chazan’s (cantor's) repetition of the Amidah, Avinu Malkenu ("Our Father, Our King"), a declaration of our faith, the sounding of the Shofar, and closing prayers.
Neilah means "closing the gate." As the day of Yom Kippur comes to a close, many Jews believe their fate for the year is being sealed until next year on Yom Kippur. Most believe as we do however that Elohim will accept a repentant heart any time. But especially as this day closes we turn to God to accept our sincere repentance and resolutions, and that He grant us the coming year full of goodness and joy. The Ark where the Scrolls are kept remains open for the entire Neilah service, illustrating that the Gates of Heaven are wide open to our prayers.
In closing the Shema is recited: “Sh'ma Yis'ra'eil Adonai Eloheinu Adonai echad;” "Hear O Israel, the Lord our God, the Lord is One." Then we recite the liturgy “Barukh sheim k'vod malkhuto l'olam va'ed;” "Blessed be the name of the glory of His kingdom forever and ever." This is done three times, all together. Then the declaration of God's unity, "God - He is the Only God" which was first recited at Mt. Carmel by the prophet Elijah. Done seven times together most ardently. The shofar is then sounded, one long sound, and the Neilah service ends with the prayer "Next Year may we be in Jerusalem!"
Note that this only cleanses us of our sins against God. If we have wronged any man we must go to him before Yom Kippur and try to make things right with him. The day before Yom Kippur is a day of extravagant giving. Jews, despite their undeserved reputation, are some very giving people. The day before is also a “feast” day in the contemporary sense of the word: we eat! Not to the point of gluttony, but according to Rabbi pretty darn close!
On Yom Kippur itself, no work of any kind is done. It is a full Shabbath! We wear white, and  study is of the highest importance! It is a fast day, and the fast goes from sundown to sundow, a full 24 hours. There are exclusions for the sick and others who can’t fast- maintenance of life and health is the higher mitzvoth. Everyone is responsible to do what they can, but with the knowledge that God declared this fast, so let this be your guide.
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Post by alon on Sept 27, 2014 21:53:43 GMT -8
Kol Nidre ( "all vows"): we do NOT do this as it is from the Kabalah, and borders on witchcraft. But it is mentioned here because you may come across it. It is done on Erev Yom Kippur (the eve of Yom Kippur).
Condensed from the 1906 Jewish Encyclopedia:
Prayer recited in synagogue at the beginning of the evening service on the Day of Atonement; … Introduced into the liturgy despite the opposition of rabbinic authorities, repeatedly attacked in the course of time by many halakists, and in the nineteenth century expunged from the prayer-book by many communities of western Europe, it has often been employed by Christians to support their assertion that the oath of a Jew can not be trusted. …
"All vows, obligations, oaths, and anathemas, …, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next … , we do repent. May they be deemed absolved, forgiven, annulled, and void, and made of no effect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths."
The leader and the congregation then say together:
(Num. xv. 26). "And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourneth among them, seeing all the people were in ignorance"
Origin.
... On account of the passionate nature of the Jews and of Orientals in general, however, and in view of their addiction to making vows, it might easily happen that these obligations would afterward be wholly forgotten and either not be kept or be violated unintentionally ... The religious consciousness, which felt oppressed at the thought of the non-fulfilment of its solemn vows, accordingly devised a general and comprehensive formula of dispensation which was repeated by the ḥazzan in the name of the assembled congregation at the beginning of the fast of Atonement. …
I might venture to guess that, while not stated here, the forced confessions of faith and vows of Christian beliefs the Jews suffered may have had something to do with this custom. Be that as it may, we as Messianic believers do not believe any vows should be taken lightly, nor can they be absolved by a ritual prayer that seeks to make Elohim complicit in our perfidy.
The service in the first century and before was quite different. Described in Lev 16:6 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.
There is a principal here too many religious leaders forget or ignore: the priest got himself and his family right with God, and only then did he minister to the people and to God. This was the purpose of the sacrificing of the bull.
Lev 16:15 "Next, he is to slaughter the goat of the sin offering which is for the people, bring its blood inside the curtain and do with its blood as he did with the bull's blood, sprinkling it on the ark-cover and in front of the ark-cover. 16 He will make atonement for the Holy Place because of the uncleannesses of the people of Isra'el and because of their transgressions - all their sins; and he is to do the same for the tent of meeting which is there with them right in the middle of their uncleannesses.
Lev 16:20 "When he has finished atoning for the Holy Place, the tent of meeting and the altar, he is to present the live goat. 21 Aharon is to lay both his hands on the head of the live goat and confess over it all the transgressions, crimes and sins of the people of Isra'el; he is to put them on the head of the goat and then send it away into the desert with a man appointed for the purpose. 22 The goat will bear all their transgressions away to some isolated place, and he is to let the goat go in the desert.
Their sins were transferred to the goat, just as all our sins were transferred to Yeshua as He was crucified for us. Something physical as well as spiritual happened. The Azazel, or scapegoat was seen as a shadow or a type of ha satan. The sins, and thus the punishment of the people were carried by the goat. According to the book of Enoch, which is not canonical but can be illuminating, the Scapegoat is a picture of ha satan (ha shittan) being thrown into the lake of fire. [edit: there is of course an opposing view as to the identity of azazel: theloveofgod.proboards.com/thread/4678/leviticus-16-10-26-azazel ]
In the ceremony, the two goats were both seen as one offering.
Isaiah 1:18 ''Come, let us reason together, saith the LORD: though your sins be as scarlet [crimson], they shall be white as snow; though they be red like crimson, they shall be as [white] wool''.
Note that God wants us to reason with Him, so that our repentance is genuine; not out of fear or duty but in love and willful obedience.
The Azazel had a scarlet sash tied to its’ horns to mark it, and a piece of this sash was tied to the Temple doors. Jewish tradition has it that in the morning each year the sash would be white. However, forty years before the Temple was destroyed, which would be the time of Yeshua’s death, burial and resurrection, the sash quit changing. We read in the Jerusalem Talmud:
"Forty years before the destruction of the Temple, the western light went out, the crimson thread remained crimson, and the lot for the Lord always came up in the left hand. They would close the gates of the Temple by night and get up in the morning and find them wide open" (Jacob Neusner, The Yerushalmi, p.156-157).
There is a similar passage in the Babylonian Talmud:
"Our rabbis taught: During the last forty years before the destruction of the Temple the lot ['For the Lord'] did not come up in the right hand; nor did the crimson-colored strap become white; nor did the western most light shine; and the doors of the Hekel [Temple] would open by themselves" (Soncino version, Yoma 39b).
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Post by alon on Sept 27, 2014 21:57:22 GMT -8
More evidence that the goats were tied to the sacrifice of Yeshua:
In order to enter the Holy of Holies and not be killed, the High Priest bathed himself. No one was allowed to touch him before he entered the Holy of Holies and the presence of God. So as he walked, he would say “Touch me not.”
Heb 4:14 Therefore, since we have a great cohen gadol who has passed through to the highest heaven, Yeshua, the Son of God, let us hold firmly to what we acknowledge as true.
So Yeshua is our High Priest.
John 20:17 "Stop holding onto me," Yeshua said to her, "because I haven't yet gone back to the Father. But go to my brothers, and tell them that I am going back to my Father and your Father, to my God and your God."
The literal translation in the Greek for the phrase "Stop holding onto me" is “touch me not.” Yeshua was quoting the High Priest here just before He was to reenter the presence of YHVH.
John 20:19 In the evening that same day, the first day of the week, when the talmidim were gathered together behind locked doors out of fear of the Judeans, Yeshua came, stood in the middle and said, "Shalom aleikhem!" 20 Having greeted them, he showed them his hands and his side. The talmidim were overjoyed to see the Lord. 21 "Shalom aleikhem!" Yeshua repeated. "Just as the Father sent me, I myself am also sending you." 22 Having said this, he breathed on them and said to them, "Receive the Ruach HaKodesh!
Note here Yeshua did not touch Him, nor they Him. They saw and spoke to Him is all that is recorded. Because He had died, he was still ritually unavailable; as they would have been for eight days had they touched Him. NOT unclean! Yeshua was never unclean, and in their ignorance of Hebrew the translators did us all a disservice in translating the term “nidah” as “unclean.” It simply means “ritually unavailable.”
John 20: 24 Now T'oma (the name means "twin"), one of the Twelve, was not with them when Yeshua came. 25 When the other talmidim told him, "We have seen the Lord," he replied, "Unless I see the nail marks in his hands, put my finger into the place where the nails were and put my hand into his side, I refuse to believe it." 26 A week later his talmidim were once more in the room, and this time T'oma was with them. Although the doors were locked, Yeshua came, stood among them and said, "Shalom aleikhem!" 27 Then he said to T'oma, "Put your finger here, look at my hands, take your hand and put it into my side. Don't be lacking in trust, but have trust!"
This was one week plus one day- 8 days later; and now Yeshua tells Thomas to touch Him! It was after the purification time GIVEN BY LAW for ritual purification after coming into contact with death. This is extremely important as it shows Yeshua was still keeping after his resurrection!
edit: changed Peter to Thomas- silly mistake  .
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Post by jimmie on Sept 29, 2014 14:02:10 GMT -8
This was one week plus one day- 8 days later; and now Yeshua tells Peter to touch Him! It was after the purification time GIVEN BY LAW for ritual purification after coming into contact with death. This is extremely important as it shows Yeshua was still keeping after his resurrection!
[/font][/quote] I think you may have mint Thomas instead of Peter. (Mat 28:9 KJV) And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. This occurs before the 8 days of purification is completed. How is it explained in light of the regulation given by the law. |
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Post by alon on Sept 29, 2014 16:39:15 GMT -8
This was one week plus one day- 8 days later; and now Yeshua tells Peter to touch Him! It was after the purification time GIVEN BY LAW for ritual purification after coming into contact with death. This is extremely important as it shows Yeshua was still keeping after his resurrection!
You are correct, "Doubting Thomas" from my Sunday School days- not sure how I got that wrong. I'll change it, thanks.
As to the other question, the women who touched Him would have had to be ritually unavailable for eight days.
Talking to the Talmidim wouldn't have been prohibited, as I understand the restrictions.
Dan C
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Post by alon on Aug 30, 2015 17:30:44 GMT -8
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Post by Elizabeth on Sept 5, 2015 13:20:51 GMT -8
I had no clue Kol Nidre was a prayer and had such a story. I have been playing a piece of music by that name since I was like 14. Not sure how or if the piece is related to the prayer. I am hoping against all odds, it's somehow not. This is heart wrenching news for me. This may be the most difficult issue I have encountered yet. Tell me the music has no religious significance, and I don't have to give it up. I have two songs memorized, that I go-to to help me and my violin open up. This is one of them.
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Post by alon on Sept 5, 2015 14:15:29 GMT -8
I had no clue Kol Nidre was a prayer and had such a story. I have been playing a piece of music by that name since I was like 14. Not sure how or if the piece is related to the prayer. I am hoping against all odds, it's somehow not. This is heart wrenching news for me. This may be the most difficult issue I have encountered yet. Tell me the music has no religious significance, and I don't have to give it up. I have two songs memorized, that I go-to to help me and my violin open up. This is one of them.
I will say that since coming to MJ I have had to give up many things I treasured. My best advice when giving up such things is to do so joyfully, counting it gain because we Know God will richly reward us. Doing so joyfully also helps us (me anyhow) to not miss what we gave up.
Playing the tune on your violin is another issue, though closely related. Can you play the tune without thinking of the words? I'm hesitant to ask that, because if it were me and if the words did prove to be against , I'd be looking for an out. I also believe that demons are attached to such things; though I may be in the minority here- just something to consider. This again is something you'll have to decide.
The song could have nothing against /all scripture in it and be perfectly OK. I hope for you it is. But if it does this will be one of those times your trust in God will be tested. I pray you will come through this if that is the case. To quote the manager of the Georgia Peaches in 'A League of Their Own,', "It's meant to be hard. The hard is what makes it great. If it wasn't hard, anyone could do it." Well, we know anyone can do it with the help of the Ruach haKodesh. The question is "will we?" I think you have the strength to evaluate this and to do the right thing, and I pray Elohim will guide and support you as you do.
Dan C
Edit: it is appropriate that you evaluate this question at this time, as the 30 days leading up to the Fall Feasts are a time of reflection and self evaluation. This is also a time of repentance and forgiveness. Not the only time we can be forgiven, but I do think God honors us as we make the extra effort in this season He Himself has set aside. It is commanded that we keep this season, and God rewards obedience. This is one of the themes of this week's par'shah (Ki Tavo'). |
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Post by Elizabeth on Sept 5, 2015 15:45:24 GMT -8
I will research the history of it. I am fairly confident it is just music and no words are associated with it.
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Post by alon on Sept 16, 2015 15:10:10 GMT -8
The Yom Kippur Sacrifice:
Shemot 12:5 (OJB) Your seh (lamb [see Yeshayah 53:7]) shall be tamim (without blemish), a zachar (male) within its first year; ye shall take it out from the sheep, or from the goats;
Vayikra 16:5-10 (OJB)
5 And he shall take of the Adat Bnei Yisroel two male goats of the goats for a chattat, and one ram for an olah. …
7 And he shall take the two goats, and present them before Hashem at the entrance of the Ohel Mo’ed.
8 And Aharon shall cast lots upon the two goats; one lot for Hashem, and the other lot for Azazel.
9 And Aharon shall bring the goat upon which Hashem’s lot fell, and offer him for a chattat.
10 But the goat, on which the lot fell for Azazel shall be presented chai (alive) before Hashem, to make kapporah through it, and to let him go for Azazel into the midbar.
“Seh” in Hebrew is a young sheep or goat. The sacrificial seh for Pesach and Yom Kippur had to be “tamin”, without blemish. This word also means innocent and perfect. It is related to the word “shut” which means to place or to lay down.
Yochanan 1:29 (OJB) On the next day, Yochanan sees Yehoshua coming to him, and Yochanan says, Hinei! The Seh HaElohim (Gn 22:8; Ex 12:5-13; Isa 53:7), the one carrying away the avonot HaOlam Hazeh (sins of this world i.e., as the sa’ir l’Azazel kapporah, Isa 53:6 7,12; Lv 16:22).
The “sa’ir la’Azazel”, or Scapegoat, was a yearling goat without blemish; its’ youth symbolic of being without sin, which was sent out to “Azazel” (Aza’el). The goat was to be released into the wilderness. This was also a cliff outside the walls of Yerushalayim where it is said the goat was later taken to insure it did not return. Easton's 1897 Bible Dictionary states “. . . the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountainside, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason for this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat."
In the Apocryphal book of Enoch (Heb. Hanoch), Aza’el was a demon of the wilderness, chained to the “hardest of mountains”. It is there said that at the End of Days, his time will come to an end. Since I doubt the authenticity of the book of Enoch, I have to go with the wilderness and later the cliff explanations. Also, since the term “Azazel” contains the name of God (El), I can’t believe it is the name of a demon.
The first of the two goats was sacrificed on the alter, symbolic of HaMoshiach’s laying down His life without protest. The second, sent to carry away the sins of the people represents the work of HaMoshiach who became the only atonement for our sins. The Azazel was taken outside the Yerushalayim city walls and let go into the wilderness (or cliff). So did Yeshua HaMoshiach become a willing sacrifice on a hill outside the city walls, Golgotha, where He took away the sins of all who would call on Him and obey His mitzvoth.
Gevurot 4:12 (OJB) "And there is no Yeshu’at Eloheinu in any other, for there is no other Shem under Shomayim that has been given among Bnei Adam, by which it is necessary for you to be spared [the Mishpat Hashem in the Yom HaDin]."
Yochanan 14:15 (OJB) If you have ahavah for me, you will be shomer mitzvot regarding my commandments. [Ps 103:18]
Devarim 5:10 (OJB) And showing chesed unto thousands of them that love Me and are shomer over My mitzvot.
Dan C
Sources: r. Danny Ben-Gigi, Easton's 1897 Bible Dictionary, Webster's Hebrew Dictionary, and reading (and sorting out the crap from) more than I want to list on an internet search
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Post by alon on Sept 18, 2015 21:48:01 GMT -8
Rav S (of Syn Beit Aveinu) does not think Azazel represents HaMoshaich, Yeshua. He agrees with most of Judaism that it was a shadow of ha'satan. The sins of the people are on the goat, and its' being taken to the wilderness represents ha'satan's banishment. Its' being thrown off a cliff to him is symbolic of the enemies being thrown into the lake of fire in Revelation.
Hisgalus 20:10 (OJB) And Hasatan, the one deceiving them, was cast into the Agam HaEish (fire) and gofrit (sulfur), where both the Chayyah [Anti-Moshiach] and the Navi Sheker (False Prophet) were, and they will be tormented yomam v’lailah l’Olemei Olamim (day and night forever and ever).
Dan C
P.S. As always, I think there could be more than one interpretation. However this one does make a lot of sense.
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Post by alon on Sept 21, 2015 9:47:20 GMT -8
Tomorrow evening, 9-22-15, is Erev Yom Kippur. Rav S did a short, but very important teaching on this. Here is what he had to say:
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Post by alon on Oct 5, 2016 19:53:04 GMT -8
Erev Yom Kippur this year is Tue, 11 Oct 2016; more accurately stated the fourth day, or three days until Shabbat, 10 Tishrei, 5777.
You might want to reread all the above posts to refamiliarize yourself with this, the most important of the moedim.
Also I want to point out this should be a full 25 hour fast day. And yes, that is fast, not feast. It is so important we not transgress this commandment that it is prudent to put a 1/2 hr fence at both the beginning and end of this day. As always, for those in ill health, nursing mothers and others who might be adversely effected, maintaining your health is the most important and higher of the mitzvoth. However we should strive to eat absolutely no more than is necessary. Some of my meds will tear up my stomach if I don't eat something, so if I take them and start to feel any ill effects from them I may eat just a small amount. Then it is difficult, sometimes more difficult than if I ate nothing, to stop myself eating too much. That is a huge temptation, and sometimes it is difficult to know just how much I should eat, as if the ill effects take hold no amount of eating will stop them. But I have to try my best to correctly gauge it and not overeat. So if I have to eat I figure I am doubly afflicted! But Hashem won't give us anything we can't handle, so ...
Dan (always hungry anyhow) C |
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Post by alon on Oct 11, 2016 15:24:16 GMT -8
Tonight (11 Oct 2016) at sundown begins Yom Kippur, the most holy day of the Hebrew calendar. This is a full Shabbat; a day of more complete rest than even the weekly Shabbat. We should all except those who would be adversely effected (medical conditions, medications, nursing mothers, etc) refrain from eating. This is a full fast. Some Messianic synagogues even fast from water, however most allow you to drink water (no juices) and encourage you to bathe. It is prudent to put a ½ hr fence on this one, making it a 25 hr fast. But we’d be ill advised to intentionally or unintentionally transgress on this day.
This is a solemn day, to be spent in deepest reflection and repentance. No entertainment or other distractions.
Leviticus 16:29-31 (ESV) “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. For on this day shall atonement be made for you to cleanse you. You shall be clean before the Lord from all your sins. It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever.
To afflict yourself is a Hebrew idiom meaning to fast.
G'mar hatimah tovah. Tzom kal.
May you be sealed for a good year. Have an easy fast.
Dan C
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study is of the highest importance! It is a fast day, and the fast goes from sundown to sundow, a full 24 hours. There are exclusions for the sick and others who can’t fast- maintenance of life and health is the higher mitzvoth. Everyone is responsible to do what they can, but with the knowledge that God declared this fast, so let this be your guide.
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