Yom Kippour (Hebrew: יוםכיפור , Jour of the Atonement) is the official name of the Jewish celebration also known like the Jour of the Grand Forgiveness . This highly solemn day, one of more, if not more, frightening of the Frightening Days, takes place the tenth day of the month of Tishri in the Hebrew Calendrier. The Bible calls this day Yom HaKippourim (יוםהכפורים) : " the tenth day of the seventh month, it will be for you a holy convocation, and you will mortify your hearts… " ( Lévitique 23,27).
One observes in this day a Jeûne 25 hours, during which one requests with a very particular enthusiasm. This fast, contrary to the other fasts, private or public, including that of Tisha Beav, is the only one to have precedence of the Shabbat.
Observances
General observances
Yom Ki which been able is the day of the repentance, considered as being the holiest day and most solemn of the Jewish year. Its central theme is forgiveness and the reconciliation.
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Lévitique 16:30: " Because in this day one will make the atonement for you, in order to purify you: you will be purified of all your sins in front of the Eternal .
- Lévitique 16:31: " It will be for you a shabbat shabbaton , and you will afflict your hearts. It is a perpetual law ".
Verse 16:31, the Wise ones deduced that it was necessary to respect the prohibitions Shabbat (for example, not to work, nor to light fire). As for the affliction of the hearts, it is carried out according to the Mishna Yoma 8:1, by the prohibition of food, bathe, use of Cosmétique S, the port of the " sandal " (i.e. of leather soles) and of the marital intimacy.
L' total abstention from food and drink generally begins half an hour before the sunset (what is called " tossefet (addition) Yom Kippour , " in order to limit the risk to eat during the festival by inadvertency. It finishes after laying down it sun of the night suivante.
Although the fast is obligatory for any old healthy individual of more than 12 years for the women, 13 for the men, including the expectant mothers, he is prohibited , under the terms of the Pikkouah nefesh , to fast for any person which could go some badly, particularly the diabetics and the people having to take drugs. The women who have just been confined in the last three days are also exempted.
The observance of Yom Kippour varies slightly according to the communities. The Jews Sépharade S call it " the fast blanc" , and will be covered with white, in order to symbolize their desire " White " (pure) to release itself from the sins. Their liturgy comprises rather merry musics, especially compared to their brothers Ashkénaze S who, while recognizing the original joy of this day, will adopt a more solemn attitude, accentuating the recollection of the missings and the martyrs.
Observances in the laic public
Yom Kippour is one day so important that it is respected by a vast majority of laic Jews, when well even they would not observe the other celebrations strictly. Many will attend at least an office synagogal, which in double the multitude, and involved a practice to buy its place with the synagog in this day of fear to be able to find some. More still fast.
In Israel, the public not-observance (like eating or driving a motorized vehicle) is taboo, so much so that Yom Kippour received the nickname of " there; Celebrates Bicycles, " considering the number of children who roll freely in the streets without fear of accident. The televised programs are suspended, it has neither public transport there, neither trade (in the Jewish areas), nor air transport.
Day before Yom Kippour
It is of habit to eat a great festive meal, the seoudat hamafsèqet after the prayer of minha preceding the day by Kippour. One consumes traditionally there Couscous at Sépharades, of the Kreplach and the Riz at Ashkénazes. Many has also habit to eat another meal rich in Poisson before that one.
Many orthodoxe Juifs is also immersed in a Mikveh .
Offices of prayer
The men (and, at the Reformed , certain women) cover themselves with a Tallit (shawl of prayer) for the prayers of the evening, Yom Kippour being the only evening office where this practice is carried out Beaucoup married men also carry a Kittel , a white clothing resembling a cloth somewhat.
The offices of prayer start with that of " Kol Nidre, " specific to Yom Kippour, which must be recited before laying down it sun, and continues with the office of the evening ( ma' ariv or arvith ), which comprises a service of Seli' hot (requests of forgiveness) and of viddouï (" confession") particularly wide. Each Jew asks God to forgive his own faults and those of the community, but only those made against God Himself. The offenses made against the next one (regarded as more serious than those towards God) must be individually repaired, preferably before Yom Kippour.
The office of the morning is preceded by litanies and seli' hot ; in Yom Kippour, many seli' hot is interlaced with the usual liturgy. The office of Moussaf is, as with Rosh Hashana, particularly enriched by prayers and Piyyout im.
La Minha de Kippour is followed of an office also specific to Yom Kippour, the Ne' ila (" fermeture" -- doors of the sky to the prayers). Yom Kippour ends in the recitation of the Shema Israel , or of the Kaddish Titkabal , during which one sounds the Shofar , which marks the conclusion of the fast. The doors of the Sky are closed again and more no request of forgiveness arrives at God.
The sections of the Torah specifically read in this day are chapter 16 of Lévitique the morning, and the chapter 18 ( parashat guilouï arayot ) the afternoon. The Livre of Jonas is read like Haftarah the afternoon.
According to the noussakh (the " version" , ashkénaze, sépharade, etc) of the prayers, certain communities will request morning at the evening without interruption, while others intercalate a short pause.
Atonement
Forgiveness and viddouï (confession)
See Confession in the Judaism -->According to the Talmud ('' Rosh Hashana '' 16b), God opens three books the 1st Tishri; one is for the completely right ones, the second for the completely malicious ones, the third for the intermediaries. Those see outstanding their judgment until Yom Kippour.
According to Maïmonide ( Yad, Hilkhot Teshouva 3:4), " all depends if the merits of the man exceed the demerits related to its account, " it is thus desirable to multiply the good deeds before the final comput at the Day of the Atonement (that the Jews of France call more readily Jour of Forgiveness). Those which are considered to be valid by God enter, according to the tradition, in the Book of the Life, from where the prayer: " Insert to us in the Book of Vie." From where also the greeting " Can that finish to you by a signature good a " (" Gmar 'Hatima Tova "), at the origin of the " good année".
Les letters of wishes written between Rosh Hashana and Yom Kippour are often concluded by this wish.
The confession of penitent is a prérequis sine qua non for the atonement, which is carried out if not by punishments and afflictions. In Yom Kippour, each prayer (that it is individual and quiet, or collective and noisy) includes a viddouï .
Il acts of a standardized, short or long confession (which is omitted at the time of the office of the Ne' ila ). Both are held according to the alphabetical order, probably in order to facilitate the mémorisation.
À to note the confession for the sin of a " viddouï EP " , a " confession; bouche" , which hardly goes further that this one, and in any case the heart does not reach -- in light a not very sincere confession.
Reconciliation with others
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" Yom HaKippourim exonerates sins towards God, but not of the sins towards its next unless the forgiveness of offended is not obtenu" (Mishna Yoma 8:9).
Les children of late, in addition to the ceremony of Yizkor included in the liturgy of Yom Kippour, will have habit to make a public mention in the synagog of their missing parents, and to make charitable gifts in favor of their heart.
Biblical origin
The rites of Yom Kippour, in particular the sending of the Scapegoat, are exposed in the 16th chapter of the Lévitique. One also finds references in; ; ; ;.
Yom Kippour is described like a solemn fast, during which neither food nor drink can be consumed, and any form of work proscribed. To biblical times, sacrifices were offered in the Temple of Jerusalem.
Service of Yom Kippour in the Temple of Jerusalem
At the time where the Temple was held with Jerusalem (since biblical times until 70 EC.), the Cohen Gadol (High priest) realized a ritual unit complexes offices and sacrifices for Yom Kippour. Those were regarded as the most important parts of Yom Kippour, because it is by them that Cohen Gadol carried out the atonement of the Jews of the whole world.
During this service, Cohen Gadol entered the Saint of the Saints, in the center of the Temple. Yom Kippour was besides the only moment of the year when whoever penetrated there. To penetrate in this place required a particular preparation, including/understanding five purifying immersions in a Mikveh (ritual bath), and four changes of clothing.
Before Yom Kippour, Cohen Gadol was recluse in the room of the Parhédrin of the Temple, where it " révisait" the service with the Wise ones of the Temple, and was sprinkled of water mixed with ashes with the russet-red Vache to purify. The Talmud (Treated Yoma) also reports that it practiced the ritual of offer of the incense prejudices the room of Avitnas. The day of Kippour even, Cohen Gadol was to follow a precise order of offices, sacrifices and purifications:
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Korban Tamid (perpetual Offering) of the morning : Cohen Gadol carried out initially the perpetual offering, which is held the morning, but was usually carried out by ordinary '' cohanim '', vêtu of a special gilded tunic, after being themselves immersed in a Mikveh and having washed its hands and feet.
- First change of clothes : Cohen Gadol was immersed in a special mikveh in the court of the Temple, and covered a special tunic of flax. It washed its hands and its feet twice, the first after having withdrawn its tunic gilded, the second before covering that of flax.
- Drawing lot of the goats : with the Eastern door ( Nikanor ), Cohen Gadol drew with the fate among two Bouc S. One was selected " for the Lord, " the other " for Azazzel." Cohen Gadol tied a red wire with the goat dedicated " with Azazzel. "
- a bull like personal expiatory offering : Cohen Gadol leant (carrying out a semikha and made a confession on the goat for itself and its household, pronouncing the Tétragramme. The people fell in prostration by hearing the Name; according to certain traditions, the orchestra of the Temple played more extremely at this time so that the Name is not heard. Cohen Gadol cut down then a bull as a korban “hatat (expiatory offering) and collected its blood in a bowl.
- Preparation of the incense : Cohen Gadol climbed the mizbea' H (furnace bridge) and took a full ember shovelful with a special shovel. Encens was brought to him. It filled of them its hands and placed it in a container (it acted, according to the Talmud of the part most physically difficult of the ritual, Cohen Gadol having to keep the shovelful of burning coal S balances some and to prevent its contents from falling while making use of its Aisselle S, even of its teeth, while filling its hands with incense).
- Offering of the incense : holding the shovel and the container, Cohen Gadol penetrated in the Saint of the Saints. At the time of the First Temple, it placed the shovel between the piles of the Ark of the Covenant. At that of the Second Temple, it placed the shovel at the place where the Arch had been held. It waited until the part fills up of smoke before leaving.
- Sprinkling of blood in the Holy of Holies : Cohen Gadol took the bowl containing the blood of the bull, and turned over in the Holy of Holies. It carried out the sprinkling of the blood of the bull with its finger eight times, in front of the Arch, or the place where it had been held. Cohen Gadol left then the Saint Saints, placing the bowl on the support in front of the Parokhet (curtain separating the Saint from the Holy of Holies).
- the ram for the Lord as an expiatory offering for the Cohanim : Cohen Gadol went to the Eastern end of the court of the Temple, close to the Door of Nikanor, imposed its hands ( Semikha ) on the ram " dedicated to Seigneur" , and pronounced the Confession in favor of Cohanim (priests). The people prosternait themselves by intending it to pronounce Tétragramme. He cut down then the goat, and collected his blood in another bowl.
- Sprinkling of blood in the Saint : being held on the eikhal (the Saint), on the other side of Parokhet separating it from the Holy of Holies, Cohen Gadol took the blood of the bull of the place where it had posed it, and with its finger eight times aspergeait it, in direction of the Parokhet . It took then the bowl containing the blood of the ram, proceeding in the same way and to the same place, before giving it on its support.
- Spreading out of blood on the gold furnace bridge (for the incense) : Cohen Gadol withdrew the blood of the goat of the support, and mixed it with the blood of the bull. It spread out then, on the basis of the North-East, the mélande of bloods to the four corners of the gold furnace bridge in Eikhal.
- the goat for Azazzel : Cohen Gadol left Eikhal, and went in the deputy Eastern of the Azarya (court of Israel). Arrived close to the Door of Nikanor, it imposed its hands (semikha) on the goat " for Azazzel" and confessed the sins of all the people of Israel. The people prosternait themselves when he pronounced the Name. While it made a general confession, people in crowd carried out a private confession. Cohen Gadol sent the goat " then; in the désert." In practice, in order to avoid its return in a human dwelling, the animal was precipitated top of the one of the hills in the neighborhoods of Jerusalem.
- Preparation of the sacrificial animals : while goat " for Azazzel" was led towards the hill, Cohen Gadol withdrew the entrails of the bull, and interlaced the bodies of the bull and the goat. Others took the bodies with the Beit HaDeshen (house of ash), where the animals were flarings when one had received the confirmation that the goat " for Azazzel" hill had been thorough.
- Reading of the Torah : once received the confirmation that the goat " for Azazzel" had been thorough hill, Cohen Gadol passed the door of Nikanor, arrived in the Ezrat Nashim (Court of the Women) and read the portions of the Torah related with Yom Kippour and its sacrifice S.
- Second change of tunic : Cohen Gadol withdrew its clothing of flax, was immersed in the mikveh in the court of the Temple, and covered a second whole of special gilded clothes. It washed its hands and its feet before withdrawing its tunic of flax, and after being themselves covered of its gilded clothes.
- Offerings of the rams : Kohen Gadol offered two rams like korban olah , the flap on the northern side of the mizbea' H (external furnace bridge), collecting their blood in a bowl, carrying the bowl on the external furnace bridge, and throwing blood at the north-eastern and south-western ends of the Mizbea' H . It dismembered the rams and burned its parts entirely on the Mizbea' H . It proceeded then to the offering of flour ( Min' ha ) accompanying the offering by the rams, and to the nessakhim (wine drinkings).
- additional Offering ( korban moussaf ) : Cohen Gadol carried out then the additional offering ( Moussaf ).
- Cremation of the Entrails : Cohen Gadol placed the entrails of the bull and of the goat on the Mizbea' H and entirely burned them.
- Third change of clothes : Cohen Gadol took off its gilded clothes, was immersed in a mikveh , and was vêtait of a new whole of clothing of flax, still washing the hands and the feet twice.
- Shrinking of the incense of the Holy of Holies : Cohen Gadol turned over in the Holy of Holies, and withdrew the incense bowl, as well as the shovel.
- Fourth change of clothing : Cohen Gadol withdrew its tunic of flax, was immersed in a mikveh , and carried the third whole of gilded clothes, washing its hands and its feet twice moreover.
- perpetual Offering ( korban tamid ) of the evening : Cohen Gadol carried out the evening part of the perpetual offering in the gilded special clothes. It washed its hands and its feet tenth once.
Cohen Gadol thus carried five whole of tunics, three out of gold, two in flax, was immersed in the mikveh with five recoveries, washed moreover its hands and its feet by ten times.
Les sacrifices included two lambs (daily sacrifice), a bull, two goats, two rams, as well as accompanying offerings of flour ( min' ha ), wine drinkings and three incense offerings (two were usual, the third was specific to Yom Kippour). Cohen Gadol entered three times the Holy of Holies, and pronounced three times the Tétragramme, at the time of the three confessions.
Remémorance of the service at the time of the Temple
An evocation of the sacrificial ritual in the Temple of Jerusalem is traditionally put forward as well in the liturgy as in the design of the holy day. More specifically, the Avoda (" service"), which is in the office of moussaf reports the sacrificial ceremonies with force details.
In the orthodoxe Judaism and the majority of the Jewish traditionalists, one recites a detailed description of the ritual in the Temple. The congregation prostrate with each time one evokes in the recitation the moment when the Cohen Gadol decided the Tétragramme. Three prostrations like, in certain congregations, those of the prayer of Alenou during the Amida of Moussaf to Rosh Hashana and Yom Kippour, are the only occasions where the Jews (rabbanites) prosternent themselves completely. One adds a variety of piyyoutim , of which a poem evoking the splendor and the light which emanated from Cohen Gadol when it arose from the Holy of Holies, with the manner of Moïse when it went down again with the Tables of the Law of the Mount the Sinai, according to the Bible. One also inserts prayers for the fast-food industry of the Temple and the sacrificial worship. Other less widespread habits exist, like the realization of movements of the hand mimant the sprinkling of blood (once in front of, seven times behind, by group of eight movements).
In certain synagogs Massorti , only the prostrate Hazzan . Other synagogs conservative shorten the recitation of Avodah, until omitting it. The prayers for the restoration of the sacrifices are also generally omitted.
The currents progressists of the Judaism, namely the Judaïsme reformed and the Judaïsme reconstructionnist, omit Avoda in their offices, because " incompatible" with the modern sensitivities.
References
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