Traditional Readings

  • Leviticus 16
  • Numbers 29:7-11
  • Isaiah 57:4-58:14
  • Micah 7:18-20
  • Jonah
  • Romans 3:21-26
  • 2 Corinthians 5:10-21
  • Hebrews

Every one of the moedim is based upon the Word of the Most High and the events described in Scripture. These traditional readings help us to keep our focus on His words and His ways.  The readings for this moed include passages from throughout the Bible.

 

 

 

 

 

PLEASE FORGIVE ME - unknown

Yom Kippur has several traditions associated with it.  While some find it appropriate to dismiss traditional observances as mere "traditions of men", we should be like the Bereans and consider what Scripture says about tradition

The days between Yom Teruah and Yom Kippur are called "the ten days of awe" during which repentance and forgiveness are sought from those against whom we may have sinned... including G-d

Many of the traditions center on this idea of repentance and contrition.

 

  • Verbal confession is often expressed as a principle part of repentance.
  • Fasting is prohibited during the ten days between Yom Teruah and Yom Kippur due to the total fast on Yom Kippur.
  • Charity [tzedakah] is often given the day before Yom Kippur to remind us of G-d's charity in providing for all of our needs.
  • Immersion in a mikveh is often performed for ritual cleansing the afternoon before Yom Kippur.
  • Another tradition is wearing white linen garments on Yom Kippur in remembrance of the plain white linen garment worn by the high priest.  Some men also wear a light-weight cotton or linen jacket called a kittel (see picture at right).KITTEL - http://www.judaism.com/display.asp?nt=AOdl&etn=JJHCD
  • There are traditionally "five afflictions" associated with the commandment to "humble your soul" (Leviticus 23:27).  They involve avoiding the following bodily pleasures: 
    1. Eating
    2. Drinking
    3. Washing or anointing the body
    4. Wearing leather shoes
    5. Marital relations
  • Yom Kippur ceremonies begin with a service called "Kol Nidre" [All Vows] in which vows, especially unintentional vows, are nullified. For example, comments that are made between friends: "I will call you and we will have lunch!" (or more serious vows) that go unfulfilled are annulled so as not to bear any negative consequence in the coming year and to remind participants not to make rash vows in the future.

 

Kol Nidre is a period of serious and somber reflection that we should live our lives true to our words, letting our "yes be yes" and our "no be no".

In 1881, composer Max Bruch wrote an adagio called Kol Nidre that reflects the repentant yet hopeful spirit of this service:

 

 

The Al Chet prayer

In some Orthodox Jewish congregations the Al Chet (literally "for the sin") prayer [below] is recited up to nine times beginning at the Mincha (late afternoon) prayer service before Yom Kippur.  Some Messianic congregations say it corporately once during Yom Kippur

What shall we say to You who dwells on high; what shall we relate to You who abides in the heavens? You surely know all the hidden and revealed things. You know the mysteries of the universe and the hidden secrets of every living being. You search all of our innermost thoughts, and probe our mind and hear; nothing is hidden from You, nothing is concealed from Your sight. And so, may it be Your will, L-rd our G-d and G-d of our fathers, to have mercy on us and forgive us all our sins, for You have granted atonement to us through the blood of our Messiah.

For the sin which we have committed before You under duress or willingly,
And for the sin which we have committed before You by hardheartedness,
For the sin which we have committed before You inadvertently,
And for the sin which we have committed before You with an utterance of the lips,
For the sin which we have committed before You with knowledge and with deceit,
And for the sin which we have committed before You with immorality,
For the sin which we have committed before You openly or secretly,
And for the sin which we have committed before You through speech,
For the sin which we have committed before You by deceiving a fellow man,
And for the sin which we have committed before You by improper thoughts,
For the sin which we have committed before You by a gathering of lewdness,
And for the sin which we have committed before You by insincere confession,
For the sin which we have committed before You by disrespect for parents and teachers,
And for the sin which we have committed before You intentionally or unintentionally,
For the sin which we have committed before You by using coercion,
And for the sin which we have committed before You by desecrating the Diving Name,
For the sin which we have committed before You impurity of speech,
And for the sin which we have committed before You by foolish talk,
For the sin which we have committed before You by negligence and carelessness,
And for the sin which we have committed before You knowingly and unknowingly.

FOR ALL THESE, G-D OF REDEMPTION, FORGIVE US, THROUGH THE SACRIFICE OF OUR MESSIAH.

For the sin which we have committed before You by false denial and lying,
And for the sin which we have committed before You by bribe-taking or bribe-giving,
For the sin which we have committed before You by scoffing,
And for the sin which we have committed before You by evil talk about another,
For the sin which we have committed before You in business dealings,
And for the sin which we have committed before You by eating and drinking,
For the sin which we have committed before You by a glance of the eye,
For the sin which we have committed before You with proud looks and a haughty demeanor,
And for the sin which we have committed before You with an impudent heart.

FOR ALL THESE, G-D OF REDEMPTION, FORGIVE US, THROUGH THE SACRIFICE OF OUR MESSIAH.

For the sin which we have committed before You by refusing to seek Your Kingdom,
And for the sin which we have committed before You by scheming against another,
And for the sin which we have committed before You by a begrudging eye,
For the sin which we have committed before You by frivolity,
And for the sin which we have committed before You by stubbornness,
For the sin which we have committed before You by running to do evil,
And for the sin which we have committed before You by tale bearing,
For the sin which we have committed before You by swearing in vain,
And for the sin which we have committed before You by harboring hatred in our hearts,
For the sin which we have committed before You by embezzlement,
And for the sin which we have committed before You by a confused and impure heart.

FOR ALL THESE, G-D OF REDEMPTION, FORGIVE US, AND GRANT US REDEMPTION THROUGH THE SACRIFICE OF OUR MESSIAH.

  

This ancient confessional prayer is found in Judaism as early as the Siddur of Amram Gaon (of Sura who died 875) and even earlier within Christianity.  At the end of the fourth century, the West Syrians placed within the eucharistic prayer, at the end of the intercessions for the living and the dead and before the doxology, a penitential prayer.1  It repeats almost exactly the eight terms of the ancient prayer Al Chet, recited in the synagogue on the Day of the Atonement and found in Seder Amram Gaon..."2

Today, it consists of a detailed listing of sins arranged according to the Hebrew alphabet, each verse opening with the formula: "Al Chet she-hatanu lefanecha." ("For the sin we have committed against You [or sinned before You.]") What follows is: "Ve-al kulam, Eloha selichot, selach lanu, mechal lanu, kaper lanu." ("For all these, L-rd of Forgiveness, forgive us, pardon us, grant us atonement.") In Messianic circles it is often restated as "FOR ALL THESE, G-D OF REDEMPTION, FORGIVE US, AND GRANT US REDEMPTION THROUGH THE SACRIFICE OF OUR MESSIAH."

As a symbol of contrition, worshippers in some congregations lightly beat their breasts each time the phrase, "For the sin…" is said, during the recitation of the Al Chet.3

You can download a PDF of this prayer (as it was originally provided to us by Congregation Beth Simcha of San Antonio, TX).

 

Humble Your Souls

One of the unique commandments of this moed is that we should "humble our souls" ועניתם  את  נפשׁתיכם (Leviticus 16:29-31, Leviticus 23:27).  Some translations treat this as "afflict your souls [nephesh]".  If anyone does not humble himself on this day that person shall be cut off from among his people (Leviticus 23:29).  It is an incredibly serious penalty to be cut off from Israel so we should strive to understand what is meant by "humbling our souls".

There are two passages in the Tanakh that use the same phrasing.  The first comes from King David in the Psalms:

Malicious witnesses rise up; They ask me of things that I do not know. They repay me evil for good, To the bereavement of my soul. But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, And my prayer kept returning to my bosom. I went about as though it were my friend or brother; I bowed down mourning, as one who sorrows for a mother. (Psalm 35:11-14)

 

The second comes from the prophet Isaiah:

'Why have we fasted and You do not see? Why have we humbled ourselves and You do not notice?' Behold, on the day of your fast you find your desire, And drive hard all your workers. Behold, you fast for contention and strife and to strike with a wicked fist. You do not fast like you do today to make your voice heard on high. Is it a fast like this which I choose, a day for a man to humble himself? Is it for bowing one's head like a reed And for spreading out sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to the LORD? (Isaiah 58:3-5)

 

EMPTY WHITE PLATE ON WOODEN TABLE © Vladyslav Bashutskyy | Dreamstime.com

In both instances we see that the humbling of our souls is associating with fasting.  In His rebuke, it is not the fasting that G-d is condemning.  It is the hypocrisy in midst of their fasting that raises the ire of the Most High.

These passages equate "humbling our souls" with fasting and that is one of the traditional requirements of the day: a complete fast without food or water for about 25 hours.  This moed begins just before sunset on the ninth day of the month to the sunset of the tenth (Leviticus 23:32)... which is about 25 hours.  We should always show a measure of grace to children, those who are sick, pregnant, or elderly and allow for their needs regarding food, water, or medication.  As Scripture tells us we are to live by the commandments (Deuteronomy 8:1) not die by them.

 

 

 

 

 

 

 

 

 

 

Footnotes

1. R. Kevin Seasoltz, Living Bread, Saving Cup: Readings on the Eucharist. (Liturgical Press 1982, 1987). p239 [back]
2. ibid [back]
3. Copied and adapted from the Al Chet Messianic Jewish Confessional Prayers of Congregation Beth Simcha of San Antonio, TX [back]