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[First posted in 2012. This is from Jewish Literacy: The Most Important Things to Know about the Jewish Religion, Its People and Its History, by Rabbi Joseph Telushkin. What is strange to us gentiles who stand to gain from an informative book like this, is the fact that the book was actually intended for Jews who are— what Telushkin calls —“Jewishly illiterate,” meaning “the most basic terms in Judaism, the most significant facts in Jewish history and contemporary Jewish life, are either vaguely familiar or unknown to most modern Jews.” At this time of the year when Yom Kippur or Day of Atonement is upon us, we are featuring the chapters of this book that are relevant to the celebration of the fall feasts.
Sinaites who used to be in Messianic congregations have not only been exposed to these festivals but have celebrated these but with Jesus at the center and present in the OT symbolism, from the Tabernacle design to the sacrifices to the High Priest, and of course, particularly as the Atoning Sacrifice on Yom Kippur. Now they are weaning themselves from that Christ-connection and reviewing Leviticus 23 from the gentile perspective. For now, we are featuring only how observant Jews memorialize these biblical feasts. Perhaps by next year, a Sinaite perspective will have been formed; this early on, we have learned to separate what is biblical from what is Jewish tradition/culture, what is Torah and what is rabbinical interpretation. We encourage our readers to learn to do the same while reading this series. Reformatting and highlights ours.]
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Aseret Y’Mei Teshuva
DURING THE WEEKS BEFORE ROSH HA-SHANA, AND CONTINUING through Yom Kippur, Jews traditionally greet each other with “Le-shana tova teekataivu—May you be inscribed for a good year.” The “inscription” referred to is based on a verse in (Psalms 69:29) which speaks of a “book of life” into which God inscribes the names of the righteous. Jewish folklore teaches that God writes down the names of all who will live through the coming year into this Book of Life.
Of course Judaism does not believe in a literal Book of Life. God’s memory presumably suffices to recall each person’s fate; He does not need to write down names. Nonetheless, folk imagination has long endowed the Books of Life and Death with a tangible existence, and during prayers many Jews imagine the two books open in front of God.
The Talmud itself speaks of three books:
- Those who are clearly righteous are immediately inscribed in the Book of Life,
- those who are clearly wicked in the Book of Death,
- and all others are classified as beinonim (in the middle), and their fate is decided between Rosh ha-Shana and Yom Kippur.
In Jewish tradition today, all Jews are advised to consider themselves beinonim.
For that reason, the days between Rosh ha-Shana and Yom Kippur assume tremendous significance; how one acts during these days may well influence God’s decree. This ten-day period is known as the “Ten Days of Repentance” (Aseret Y’mei Teshuva), and during this time, religious Jews take special care to give to charity, to avoid gossiping (see Tzedaka and Lashon ha-Ra), and to be helpful to others. If one has a big favor to ask of a religious Jew, it is not a bad idea to wait until the Aseret Y’mei Teshuva to do so.
YOM KIPPUR
THE ERRONEOUS PERCEPTION OF YOM KIPPUR AS A DAY OF SADNESS IS due in large measure to it being a fast day. The holiday’s goal, however, is not self-mortification but rather to bring about reconciliation between people, and between individuals and God. Concerning the character of the holiday, the rabbis of the Talmud wrote: “There were no days as happy for the Jewish people as the 15th of [the Hebrew month of] Av [a day on which marriages were arranged] and Yom Kippur” (Mishna Ta’anit 4:8).
Another popular myth about Yom Kippur is that all-day attendance at synagogue, accompanied by earnest praying, wins forgiveness from God for all sins. In fact, the only sins forgiven on Yom Kippur are those committed against God. As for offenses committed against people, the Mishna write, “Yom Kippur does not atone until [one] appeases his neighbors” (Mishna Yoma 8:9).
Therefore, Jewish tradition encourages people to begin the process of repenting (see Teshuva) well in advance of the holiday. If one has injured or offended another person, one is obliged to request forgiveness sincerely. Even if the request is refused initially, at least two more attempts at reconciliation should be made. The victim of the offense likewise is required to be forgiving, provided the request for forgiveness is made sincerely. The rabbis regard a person as cruel who withholds forgiveness even after three requests.
Obviously, this designation would not necessarily apply if the offense committed was extreme or if it inflicted irrevocable damage.
Yom Kippur is the only fast day mandated in the Torah (Leviticus 23:27; the verse specifically speaks of “afflicting your souls”). The fast commences an hour before the holiday begins, and concludes 25 hours later. On Yom Kippur, Jews are also forbidden to drink any liquid, bathe, engage in sexual relations, or wear leather shoes. The latter prohibition was intended to somewhat diminish comfort on this holiday of introspection. A popular modern explanation for the ban on leather shoes suggests that it would be presumptuous to appear before God asking for mercy while wearing shoes made from the skin of a slaughtered animal. As a result of this ban, traditional Jews dress incongruously on Yom Kippur—attired in their most formal suits and dresses, but with running or tennis shoes on their feet.
The last meal before the holiday is known as the se’uda mafseket (closing meal). It is usually a fairly light early dinner; traditionally, boiled chicken is served. Many Jews serve only one course. Salty and spicy foods are avoided so as not to make the fasters thirsty.
[Note: there is a whole paragraph about who in the Jewish community are exempted from the fast, or may observe an age-appropriate variation, etc.]
Yom Kippur has the longest synagogue service of any day in the Jewish year. [Description of the whole service, about 6 paragraphs are not reproduced here.]
Given the life-and-death issues dominating the day of Yom Kippur, why does the Talmud regard it as a happy day? Because by its end, people experience a great catharsis. If they have observed the holiday properly, they have made peace with everyone they know, and with God. By the time the fast ends, many people therefore feel a deep sense of serenity.
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