Day of Judgement - Yom Kippur

YOM KIPPUR (יוֹם כיפּור) or‎ YOM HAKIPPURIM (יום הכיפורים‎), also known as the Day of Atonement, is one of the holiest days of the year among YHWH's feasts. Its central themes are "atonement" and "repentance". It is also known as the "Sabbath of Sabbaths". It is a day dedicated to fasting, prayer, repentance, and seeking forgiveness for sins committed over the past year. 

Here are the key biblical quotes and references about Yom Kippur:

TORAH QUOTES 

1. Leviticus 16:23-32 (Day of Atonement Instructions)

"Again YHWH said to Moses, “The tenth day of this seventh month is the Day of Atonement (יום הכפרים). You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to YHWH. On this day, you are not to do any work, for it is the Day of Atonement (יום כפרים), when atonement (לכפר) is made for you before YHWH your God. If anyone does not humble himself on this day, he must be cut off from his people. I will destroy from among his people anyone who does any work on this day. You are not to do any work at all. This is a permanent statute for the generations to come, wherever you live. It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.”

It emphasizes also that Yom Kippur is a "Sabbath of Sabbaths" where complete rest is required, marking the day with prayer, fasting, and atonement.

2. Psalm 35:13 :

"But as for me, when they were sick, my clothing was sackcloth; I humbled my soul with fasting, and my prayer would return to my own heart."

   This passage is central to Yom Kippur, where the practice of "afflicting your souls"  is understood as fasting and complete rest are mandated as part of the process of atonement.

3. Leviticus 25:9 (The Jubilee Year)

“Then you shall cause the trumpet of the Jubilee to sound on the tenth day of the seventh month; on the Day of Atonement you shall make the trumpet to sound throughout all your land.”

   This verse connects Yom Kippur with the proclamation of the Jubilee year, a time of liberation and freedom, showing how Yom Kippur is about restoration.

BIBLICAL REFERENCES TO ATONEMENT AND REPENTANCE

1. Numbers 29:7-11 (Sacrifices on Yom Kippur)

“On the tenth day of this seventh month you shall have a holy convocation. You shall afflict your souls; you shall not do any work. You shall present a burnt offering to the LORD, a pleasing aroma...”

   This passage outlines the additional sacrifices that were performed in the Temple on Yom Kippur, supplementing the process of atonement.

2. Isaiah 58:6-7 (True Fasting and Repentance)

“Is this not the fast that I have chosen: to loose the bonds of wickedness, to undo the heavy burdens, to let the oppressed go free, and that you break every yoke? Is it not to share your bread with the hungry, and that you bring to your house the poor who are cast out; when you see the naked, that you cover him, and not hide yourself from your own flesh?”

This passage is often read on Yom Kippur, emphasizing that true fasting is not just abstaining from food but involves moral and ethical action: feeding the hungry, freeing the oppressed, and treating others with justice and compassion.

3. Isaiah 1:18 (Cleansing from Sin)

“Come now, and let us reason together,” says the LORD, “Though your sins are like scarlet, they shall be as white as snow; though they are red like crimson, they shall be as wool.”

 This verse reflects the theme of Yom Kippur: the opportunity for forgiveness and spiritual cleansing from sin through repentance.

OTHER RELEVANT PASSAGES

1. Jonah (The Reading for Yom Kippur)

The Book of Jonah is traditionally read on Yom Kippur because of its focus on repentance and GOD's mercy. Jonah's mission to Nineveh, where the people repent and are spared from destruction, highlights the importance of sincere repentance and GOD's readiness to forgive.

“When GOD saw what they did, how they turned from their evil ways, He relented and did not bring on them the destruction He had threatened.” (Jonah 3:10)

2. Psalm 51:1-2 (A Prayer of Repentance by David)

“Have mercy on me, O GOD, according to Your unfailing love; according to Your great compassion blot out my transgressions. Wash away all my iniquity and cleanse me from my sin.”

This psalm is often recited during Yom Kippur as part of the prayers for forgiveness and mercy.

3. Psalm 32:5 (Confession of Sin)

“Then I acknowledged my sin to You and did not cover up my iniquity. I said, ‘I will confess my transgressions to YHWH.’ And You forgave the guilt of my sin.”

This verse captures the essence of Yom Kippur—confession, repentance, and forgiveness.

Yom Kippur is deeply rooted in the Torah, particularly in Leviticus, where the ritual of atonement and fasting is outlined. It is a day for reflection, repentance, and renewal. Through the readings of Isaiah, Jonah, and Psalms, the themes of mercy, justice, and transformation are explored, emphasizing that Yom Kippur is not only about external acts of atonement but also internal moral renewal.

YOM KIPPUR AND THE 10TH COMMANDMENT

The contemplation of the Tenth Commandment ("You shall not covet," Exodus 20:17, Deuteronomy 5:21) finds a particular echo on Yom Kippur, the Day of Atonement. It is a day of fasting, repentance, and inner purification, and its central theme emphasizes the struggle against covetousness and envy, which are the sources of many evils such as adultery, theft, jealousy, and injustice. Through this commandment, we are invited to examine the roots of our actions. Similarly, Yom Kippur calls us to purify not only our outward behaviors but also our innermost motivations.

The Tenth Commandment, represented by the last letter of the Hebrew alphabet, "tav," serves as a key to understanding the first nine commandments. Indeed, covetousness is often at the root of other transgressions:

FIRST COMMANDMENT ("You shall have no other gods before Me"): Covetousness leads us to place what is most important in our eyes before GOD, whereas nothing should be placed before Him.

SECOND COMMANDMENT: Covetousness drives us to seek in idols what we do not receive otherwise. By giving excessive importance to material goods, we turn these objects into idols.

THIRD COMMANDMENT: Seeking to justify wrongful actions through the improper use of GOD's name or making unjust vows in His name to obtain what we covet directly violates this commandment.

FOURTH COMMANDMENT: Coveting work, wealth, or status can lead us away from honoring the Sabbath, preventing us from taking the time to rest and devote a day to GOD.

FIFTH COMMANDMENT: Covetousness can create a rift between generations, especially when children seek material goods or independence at the expense of the honor due to their parents.

SIXTH COMMANDMENT: Intense desires, whether for power, revenge, or ambition, can lead to violence, verbal curses, and even murder.

SEVENTH COMMANDMENT: Lack of fidelity, adultery, or desiring someone other than one’s spouse is a clear manifestation of covetousness.

EIGHTH COMMANDMENT: Stealing, taking what does not belong to us, is often driven by covetousness for the possessions of others.

NINTH COMMANDMENT: Slander or bearing false witness is often motivated by jealousy or the desire for personal gain through bribery.

TENTH COMMANDMENT: This commandment highlights a fundamental truth: many sins and violations of the other commandments stem from the human heart, specifically from covetousness.

The connection between Yom Kippur and the Tenth Commandment is direct. Yom Kippur is a day of introspection and purification, where we seek to receive and offer forgiveness for the wrongs we have committed. This spiritual process is in perfect alignment with the Tenth Commandment, which reminds us that by purifying our inner desires, we can better observe all the commandments and live in harmony with the will of GOD. 

ATONEMENT VS FORGIVENESS OF SINS

Yom (יוֹם) means "day" in Hebrew, and Kippur (כִּפּוּר) translates to "atonement." The common translation of Yom Kippur as the "Day of Atonement" isn't fully precise. This term comes from Leviticus 23:27: "...the 10th day of the seventh month is the day of kippurim..."

The root of the word "kippurim" is "kaphar" (כָּפַר, H3722), meaning "to cover" or "to appease." The word "Kippur" is closely related to "Keppuret" (כַּפֹּרֶת), meaning "mercy seat," the cover of the Ark of the Covenant. "Kippur" (כִּפּוּר) is also spelled the same as "kopher" (כֹּפֶר), meaning "ransom."

In Hebrew, "Yom Kippur" refers to a day for "covering sins," extending to "granting atonement." Yet, no one can be judged guilty on behalf of another, and human sacrifice is not accepted by YHWH. Each individual is accountable for their actions, as Ezekiel 18:20 states: "The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son."

This shows that atonement (kaphar) is about covering, reconciling, or "purging" one's guilt before GOD, but not about removing sins through any human or animal blood. True atonement requires personal repentance and seeking YHWH’s mercy, not substitutionary punishment.

In the Torah, sacrifices were symbolic, aimed at restoring the relationship between the sinner and GOD. Hebrews 10:4 emphasizes: "It is impossible for the blood of bulls and goats to take away sins." Human sacrifices are forbidden, and the animal offerings never had the power to permanently remove sin.

Instead, they symbolized repentance and a desire for grace and forgiveness, which only YHWH could provide. Covering sins, or "atonement," doesn't mean they are completely removed but rather concealed from immediate judgment, offering a temporary reprieve. This is evident in the Old Testament, where sacrifices "covered" sins (kaphar), allowing the people to remain in relationship with GOD.

THE TWO HAIRY GOATS 

The Yom Kippur ritual, as outlined in Leviticus 16, involves two hairy goats. These goats are selected for specific symbolic roles in the atonement process on the holiest day of the Jewish calendar. The high priest follows a precise sequence of actions and prayers on the first hairy goat. The other goat, known as the scapegoat, is not sacrificed but rather carries away the sins of the people symbolically. In a symbolic act, the high priest places his hands on the head of the live goat and confesses the sins of the Israelites. The scapegoat is then led into the wilderness, signifying the removal of the people's sins. This symbolic act represents the separation of the sins from the community and their removal, allowing for the people to be cleansed and reconciled with God. It is a sacred and spiritual practice rather than a form of supernatural manipulation, superstition or spirituality controlled recipe.

People have believed that the rituals had the power to influence the outcome of the Great Judgment or events, including battles, harvests, and personal matters. The act of sacrifice was seen as a way to harness spiritual forces for desired outcomes.

In ancient Hebrew culture, the significance of outward expression mirroring inner convictions was deeply ingrained. Just as circumcision of the heart was intimately connected to the physical circumcision of the flesh, or as mourning, where the tearing of garments reflected the anguish of the soul. Similarly, on Yom Kippur, a day of repentance and spiritual renewal, the transformation that took place within one's heart and soul was inextricably expressed outwardly in the ritual involving the two goats. The people's genuine intentions and heartfelt repentance were presented as the 1st goat to Adonai, while the symbolic casting away of sins through the scapegoat represented a profound separation from wrongdoing. This outward expression  was a tangible reflection of the people's commitment to reconciling with GOD and their earnest desire to distance themselves from sin, both within and outside the camp. It's important to note this ritual was deeply symbolic, and was not magic or witchcraft  to remove sins.
The Yom Kippur of the goat that escapes is a theological perspective that emphasizes the symbolic and transformative aspects of repentance. It is in no means  
magical remedy for absolution, or a way to cheat the divine judgment and individual accountability, which remains central within the Hebrew faith. While today and through out history, the 2 goat ritual may appear as scapegoating, as to involve the transfer of guilt, associated with magical or mystical beliefs. 

it is in reality a powerful metaphorical representation of repentence, reformation and engagements to perform good deeds. On Yom Kippur, individuals acknowledge their imperfections and sins, and through the symbolic act of placing their sins on the scapegoat, they recognize the need to confront and take responsibility for their actions. The release of the scapegoat into the wilderness signifies the opportunity for personal and communal renewal and a fresh start in one's spiritual journey. Without a genuine change of heart, and change of actions, the yom kippur 2 hairy goat ritual has not impact of the coming Judgement of each individuals. In this way, Yom Kippur serves as a profound reminder of the importance of self-reflection, repentance, and the ongoing quest for moral and ethical growth, all of which are essential components of the divine judgment and individual accountability central to the Hebrew faith.

The fundamental ethical concern is that transferring sins or troubles to an innocent party is inherently unjust. This goes against principles of fairness, individual accountability, and the nature of divine justice. It may be seen as incompatible with a just and merciful deity who evaluates individuals based on their own actions and intentions.  Transferring one's sins to another can be seen as an evasion of personal responsibility and an attempt to cheat or avoid facing the consequences of one's actions. The core idea in the Hebraic thought is that individuals should strive for moral growth, redemption, genuine remorse, personal growth, and the pursuit of ethical behavior, not bending cosmic and social orders by transfering guilt onto an innocent life through scapegoating.

The Kippur day is a day to focus & re inforce on the inner transformation, repentance, and renewal as the core of the Yom Kippur observance. The ritual's primary purpose is to guide individuals toward personal and moral growth.  "repairing the world" : the moral imperative to engage in acts of kindness and righteousness to make the world a better place. It emphasizes the idea that individuals have a responsibility to contribute positively to society.  a community and a person's actions, both good and bad, have consequences that affect their future experiences, which is often seen as a cycle of cause and effect that individuals are bound by.

Imbalances can be fixed by:

• Self-imposed restrictions, such as fasting or ascetic practices, are considered by some as a way to cleanse or purify the soul. By voluntarily undertaking these restrictions, individuals may seek to atone for past wrongdoings, break negative cycles, and cultivate inner discipline and strength.

• Good Deeds: Engaging in acts of kindness, generosity, and compassion is believed to generate positive Justice. Good deeds are seen as a way to accumulate positive merit, which can help counterbalance negative deeds from past actions.

• Repentance: Acknowledging one's mistakes and sincerely repenting for them is viewed as a vital step in the process of rebalancing. Repentance involves genuine remorse for past wrongs and a commitment to not repeat them.

• Prayers: Father who art in heavens, forgive our trespasses as we forgive those who trespass against us" Matthew 6:9-13 and Luke 11:2-4 

• Reformation: Reformation involves making positive changes in one's behavior and character. It signifies a commitment to lead a more virtuous and ethical life, which can contribute to the accumulation of positive deeds.

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GENERAL OBSERVANCES OF YOM KIPPUR :

Yom Kippur is also called Judgment Day because it “seals” the verdict. Having faith in God's mercy, His devotees hope after a sincere Teshuva to be spared by His grace, and that their names will be inscribed in the Book of Life, by "good signature" (Gemar HaTimah Tova גמר חתימה טובה).

- This Moadim is observed from the eve of Yom Kippur, ie from sunset on 9th of the 7th month, to the evening of 10th of the 7th month. Both Passover & Yom Kippur are special and set apart Feasts from all the others, for only these two Feasts begin on the evening preceding the Feast day.

- A strict day of rest must be observed (Lev 23:27), it is the Shabbat of Shabbats (shabbat shabbaton שַבַת שבתון - Lev 16:31);

- One must afflict one's soul (Lev 16:29) by fasting (Psalm 35:13), that is to say not eating, not drinking, from the evening of the 9th to the evening of the 10th; fasting is required of all healthy men and women over the age of 12, but it can be adapted or waived in case of medical conditions. All of YHWH's feasts involve festive meals, except Yom Kippur which involves fasting. On this day, the body is starved to nourish the soul.

- You have to humble yourself (no perfumes, makeup, jewelry or beautiful or fancy clothes). If possible, cover themselves with ashes and sackcloth (Job 42:6, Jonas 3;5-9, Mtt 11:21...);

- One must abstain from marital relations

- One must read, study the Word of GOD & do penance. It is a day dedicated to prayers, petitions and confessions of sin and guilt.

- (Some by custom wear white clothes for the evening meal which closes the Yom Kippur fast, this to symbolize their purity after performing Teshuva.)

Abstaining from these activities makes the body uncomfortable, which brings our weaknesses and lack of patience to the surface. By feeling pain, one also realizes what others feel when they are in pain. Also, Yom Kippur is a special day to experience contentment and learn to appreciate a humble life.

It's a special day to do some deep introspection on ourself, and on our behavior over the past year. It is a time to forgive others, and to ask for forgiveness. On this day we reflect on our own mistakes and weaknesses, asking YHWH to help us become a better person and thus make the appropriate changes next year. It is a time when we ask GOD to help us learn from our past, in order to build a better future, to live fully the gift of the present.

In Hebrew, two words help us understand repentance. The first is the word נחם "nakham" (H5162), which means to turn around or change one's mind. The second is the word שוב "shûb" (H7725). It is used more than 1000 times in the Tanakh and is translated by words such as "to turn", "to return", "to seek", "to restore". In Greek, the word "metanoia" μετάνοια (G3341) literally means "to change direction".

Repentance basically means "turning around" and "changing direction". It is important to humbly realize our own mistakes before pointing out those of others. Before wanting to change the people around us and the world around us, it is important to seek to change oneself, to adopt a better behavior, and to become a better person. Repentance (realizing our mistakes) and change (becoming a new person) are two sides of the same coin.

It is also a day to meditate on the times when we have failed in the statutes of the Torah (towards GOD, towards others). It's a day we need to admit that we could have been seduced along the way by forbidden ideologies, by the world and the bad (idolatry, polytheism, selfishness, utilitarianism, vampirism, superiorism, kabbalah, freemasonry, witchcraft, occultism, transhumanism, state or personality worship, scientism, etc.).

Also on Yom Kippur, out of humble contentment, we question whether we have been guilty of serious moral sins:

PRIDE (Ὑπερηφανία hyperéphanie): lack of humility, pride, haughty eyes, superiorism. It is defeated by the virtue of HUMILITY.

GREED (Φιλαργυρία philargyrie): excessive desire for money or material goods, avarice. It is defeated by the virtue of GENEROSITY.

LUST (Πορνεία porneia): impure and unworthy desire for something evil, prostitution, fornication. It is defeated by the virtue of CHASTITY.

RAGE (Ὀργή orgē): unfair anger, sporadic irritation, lack of self-control, self-centered anger, overreaction, hatred, negativity. It is defeated by the virtue of SOFTNESS, PATIENCE, and force that is under control.

GLUTTONY (Γαστριμαργία gastrimargia): habit of overeating or drinking too much, but also of taking from others without giving in return, satisfaction of one's pleasures. It is defeated by the virtue of TEMPERANCE or MODERATION.

ENVY (Λύπη lypē): jealousy of another person's happiness, sometimes wishing harm to others, believing self worthy of the beautiful things that belong to others, stealing the glory and the work of others. It is defeated by the virtue of SATISFACTION, and working to earn the things you don't have.

LAZINESS (Ἀκηδία akēdia): laziness which prevents us from doing our duty towards God and towards men, cowardice, lukewarmness, acedia, depression. It is defeated by the virtue of COURAGE, standing up for what is good and right, hard work, discipline, and always striving to do your best in every task.

MANIPULATION (χειραγωγήσουν cheirago̱gí̱soun): duplicity, deviousness, hypocrite, narcissistic, machiavellian scheming, self-centered, sympathy addict, blackmail, stubbornness, sadistic tendencies, harassment, abusing the kindness and trust of others, lying tongues, false testimonies, elaboration of perverse plans, twisting truth, provoking disputes. It is defeated by the virtue of HONESTY and the love of peace and truth even when it is uncomfortable.

FOOLISHNESS  (μωρός moros): neglecting pragmatism, knowledge, making foolish choices, not loving what is good and holy, bad mouthing, cursed words, being a smartass. It is defeated by the virtue of WISDOM and DISCERNMENT.

INJUSTICE (ἀδικία adikia): biased, unfair, blaming the innocent, giving or accepting bribes, turning a blind eye to justice. It is defeated by the virtue of JUSTICE.

KIL NIDREI – ALL VOWS

All ungodly vows we have made, that are harmful to ourselves and others, all oaths and pledges we have vowed to others and to ourselves, or swore, or consecrated, that we promised and could not keep, or prohibited upon ourselves, we publicly renounce them on this Yom Kippur. May YHWH let them all be relinquished and abandoned, loosed and unbound from us, null and void, neither firm nor established. These ungodly vows are no longer vows, these prohibitions are no longer prohibitions, and these oaths are no longer oaths.

Speak now or forever hold your peace.

AL KHET - FOR THE SIN

With the consent of the Almighty, may our transgressions all be forgiven, eradicated and nullified. We regret having made them, may they not be valid or exist any longer. May the Most High help us and give us the strength not to repeat them. Please Father pardon the all sins of your people.

Forgive us for the sin which we have committed before You:

• under duress or willingly.

• by hard-heartedness.

• inadvertently.

• with an utterance of the lips.

• with immorality.

• openly or secretly.

• with knowledge and with deceit.

• through speech.

• by deceiving a fellowman.

• by improper thoughts.

• by a gathering of lewdness.

• by verbal [insincere] confession.

• by disrespect for parents and teachers.

• intentionally or unintentionally.

• by using coercion.

• by  desecrating the Divine Name.

• by impurity of  speech.

• by foolish  talk.

• with the evil  inclination.

• knowingly or unknowingly.

• by false denial and lying.

• by a bribe-taking or a bribe-giving hand.

• by scoffing.

• by evil talk  [about another].

• in business  dealings. 

• by eating  and drinking.

• by [taking or  giving] interest and by usury.

• by a haughty demeanor. 

• by the prattle of our lips. 

• by a glance of the eye.

• with proud looks.

• with impudence.

• by casting off the yoke [of Heaven].

• in passing judgment.

• by scheming against a fellowman. 

• by a begrudging eye. 

• by frivolity.

• by obduracy.

• by running to do evil.

• by tale-bearing.

• by swearing in vain. 

• by causeless hatred.

• by embezzlement.

• by a confused heart.

 For all these, God of pardon, pardon us, forgive us, atone for us. 

And for the sins for which we are obligated to bring 

• a burnt-offering. 

• a sin-offering.

• a varying offering [according to one's means].

• a guilt-offering for a certain or doubtful trespass. 

And for the sins for which we incur 

• the penalty of lashing for rebelliousness. 

• the penalty of forty lashes.

• the penalty of death by the hand of Heaven. 

• the penalty of excision and childlessness. 

• the penalty of the four forms of capital punishment executed by the Court: stoning, burning, decapitation and strangulation. 

For [transgressing] positive and prohibitory mitzvot, 

• whether [the prohibitions] can be rectified by a specifically prescribed act or not, 

• those of which we are aware and those of which we are not aware; 

• those of which we are aware, we have already declared them before You and confessed them to You, 

• and those of which we are not aware --- before You they are revealed and known, as it is stated:
  
  

The hidden things belong to the Lord our God, but the revealed things are for us and for our children forever, that we may carry out all the words of this Torah. 

For You are the Pardoner of Israel and the Forgiver of the tribes of Yeshurun in every generation, and aside from You we have no King who forgives and pardons.

Please Father pardon  all sins of your people, in accordance with the greatness of your loving kindness, as you forgave your people when it left Egypt until now. And there it is said: Adonai said “I have pardoned (them) as you have asked”

Also see Calendrical Quotes for Yom Kippur