Yom Kippur.ppt

Yom Kippur:
(El Día de Expiación)

(Levítico [Vayikra] 16:30-31)
Porque en este día se hará expiación
por vosotros, y seréis limpios de todos
vuestros pecados delante de YHVH. Día
de reposo es para vosotros, y afligiréis
vuestras almas; es estatuto perpetuo.

A los diez días de este mes séptimo será el
día de expiación; tendréis santa convocación,
y afligiréis vuestras almas, y ofreceréis
ofrenda encendida a YHVH. Ningún trabajo
haréis en este día, porque es día de
expiación, para reconciliaros delante de
YHVH...Estatuto perpetuo es por vuestras
generaciones en dondequiera que habitéis.
Día de reposo será a vosotros, y afligiréis
vuestras almas, comenzando a los nueve
días del mes en la tarde; de tarde a tarde
guardaréis vuestro reposo. (Levítico [Vayikra]
23:27-28,31-32)

Yom Kippur: Nombres, Temas y
Frases
• Yom Kippur (el Día de Expiación)
• Cara a Cara
• El Día (o el Gran Día)
• El Ayuno
• El Gran Shofar (Shofar HaGadol)
• Neilah (el cierre de las puertas)

Entendimiento del Servicio
Sacerdotal en Yom Kippur
Levítico (Vayikra) capítulo 16,
específica que el 10 de Tishrei es el
día en el que el sumo sacerdote
(Cohen HaGadol) conduce una
ceremonia especial para purificar el
templo y al pueblo. La parte central
del ritual es cuando el sumo
sacerdote (Cohen HaGadol)
presenta un becerro y dos cabras
como ofrenda especial.

• Primero, sacrifica al becerro para purificar el
templo de cualquier impureza (lo que hoy podría
llamarse "vibraciones negativas") provocadas
por los pecados del sacerdote y de su casa
(Levítico [Vayikra] 16:6).
• Luego, se echan suertes para escoger a una de
las cabras y sacrificarla para purificar el templo
de cualquier impureza provocada por cualquier
pecado del pueblo de Israel en general (Levítico
[Vayikra] 16:7-8).
• Finalmente, se libera a la segunda cabra en el
desierto y no se sacrifica, para purificar al
pueblo. Sobre esta cabra cae la suerte por
Azazel y es enviada al desierto (Levítico
[Vayikra] 16:10).

THE YOM KIPPUR SERVICE
"And God spoke to Moses after the death of Aaron's two sons, who brought an (unauthorized) offering before the
Lord and died. And God said to Moses: Speak to your brother Aaron, and let him not enter the holy place that is
beyond the partition concealing the ark at any time, so that he may not die, since I appear over the ark cover in a
cloud."
"Only thusly shall Aaron enter into the holy place: with a young bullock for a sin offering, and a ram for a burnt
offering. He shall put on the sanctified white linen tunic, and have linen pants on his flesh. He shall gird himself with
a linen sash, and bind his head with a linen turban. These are sacred vestments; before putting them on, he must
immerse himself. And he shall take from the congregation of the children of Israel two goats for a sin offering, and
one ram for a burnt offering. And Aaron shall offer the bullock of the sin offering which is for himself, and he shall
make atonement for himself and for his family... " (Leviticus 16)

THE SECOND ORAL CONFESSION
Now the High Priest once again draws near to his own
offering, the bullock. At this time he will again confess
over the animal; the first time he did this, his confession
was on behalf of himself and his family. This time he
confesses on behalf of all his fellow priests. Once again
he places his hands on the animal's head, between its
horns, and pronouncing the Ineffable Name he recites his
plea:
"I beseech You, O Lord; I have sinned, rebelled, and
transgressed against You, I and my household, And the
sons of Aaron, Your holy people; I beseech You, O Lord,
Grant atonement for the sins, and for the iniquities and
transgressions which I have commited against You, I and
my household, And the sons of Aaron Your holy people -
. As it is written in the Torah of Your servant, Moses: 'For
on this day atonement shall be made for you, to purifiy
you from all your sins - before the Lord you shall be
purified'."

Antes de enviar a la cabra, el sumo sacerdote
impone manos sobre la cabeza y confiesa todas
las iniquidades y transgresiones de los
israelitas, cualquiera que fueren sus pecados,
transfiriéndolos de esta forma a la cabeza del
animal. Así, está escrito en la Torá: "...y aquel
macho cabrío llevará sobre sí todas las
iniquidades de ellos a tierra inhabitada; y dejará
ir el macho cabrío por el desierto". (Levítico
[Vayikra] 16:20-22).

Azazel: El Chivo Expiatorio
La palabra en hebreo para chivo expiatorio
es azazel. Azazel era considerado como un
tipo de satanás (Ha satan) en el libro
intertestamental de Enoc (8:1). Los pecados
del pueblo, y por ende también el castigo
merecido por el pueblo, eran puestos sobre
la cabeza del azazel, el chivo expiatorio.
Este llevaría sobre sí los pecados del pueblo
y el castigo merecido. La figura del Azazel
enviado al desierto es interpretado como la
imagen de satanás (Ha satan), siendo
lanzado al lago de fuego (Apocalipsis 19:20).

En Levítico (Vayikra) 16:8, la primera suerte era "La
Adonai" (por Jehová). La segunda suerte era "La
Azazel" (por el chivo expiatorio). El sumo sacerdote
(Cohen HaGadol) tomaba las dos suertes, una marcada
como La Adonai y la otra como La Azazel, y las
colocaba sobre la cabeza del respectivo animal,
sellando de esta forma su destino. Se consideraba
como una señal positiva cuando el sacerdote tomaba la
suerte marcada La Adonai en su mano derecha; pero
durante los 40 años anteriores a la destrucción del
templo (Beit HaMikdash) en el año 70 de la era común
(que es lo mismo que A.D., del latín que significa "en el
año de nuestro Señor"), la suerte marcada La Adonai
fue recogida por el sacerdote con su mano izquierda

DRAWING THE LOTS
Flanked by the two men on either side of him, the High Priest thrusts
his hands into the lottery box and stirs the two lots within, in order to
ascertain that he has no notion of which is inscribed "For the Lord." It
was considered an auspicious sign from Heaven if that lot were to
drawn by his right hand; thus he mixes the lots about so that he will not
recognize them, and thereby raise that lot in his right hand. Tradition
does in fact record that for a period of many years, it actually transpired
that the High Priest's right hand did arbitrarily come up holding the lot
marked "For the Lord." This phenomena ceased a number of years
before the Temple's destruction.
Other opinions maintain that he drew the lots very quickly from their
box, demonstrating that he acts without forethought or hesitation as to
which lot he is raising.
In this manner, the High Priest raised up the two lots from the box, one
in his right hand and one in his left. Only once he held them up did he
learn which hand held each lot:
SACAR LOS LOTES
Flanqueado por los dos hombres a cada lado de él, el Sumo
Sacerdote mete las manos en la caja de lotería y revuelve
los dos lotes dentro, para asegurarse de que no tiene idea de
cuál está inscrito "Para el Señor". Se consideraba una señal
auspiciosa del Cielo si esa suerte fuera sacada por su mano
derecha; así mezcla los lotes para que no los reconozca, y
así levante ese lote en su mano derecha. De hecho, la
tradición registra que durante un período de muchos años,
en realidad sucedió que la mano derecha del Sumo
Sacerdote apareció arbitrariamente sosteniendo el lote
marcado "Para el Señor". Este fenómeno cesó varios años
antes de la destrucción del Templo. Otras opiniones
sostienen que sacó los lotes muy rápidamente de su caja,
demostrando que actúa sin premeditación ni vacilación en
cuanto a qué lote saca. De esta manera, el Sumo Sacerdote
levantó los dos lotes de la caja, uno en su mano derecha y
otro en su izquierda. Solo una vez que los levantó supo qué
mano sostenía cada lote:

"RAISE UP YOUR RIGHT HAND!"
If his right hand held the lot of "For the Lord," the
assistant would declare "Master! High Priest! Raise up
your right hand!" And hearing this cry, all those
assembled would receive the tiding, and know that this
favorable sign has indeed transpired.
But if his left hand was seen to contain this lot, the head
of the family clan cried out "Master! High Priest! Raise
up your left hand!" And thus the deed would be known.
"¡LEVANTA TU MANO DERECHA!“
Si su mano derecha tuviera la suerte de
"Por el Señor", el asistente declararía
"¡Maestro! ¡Sumo sacerdote! ¡Levanta tu
mano derecha!" Y al escuchar este grito,
todos los reunidos recibirían la noticia y
sabrían que esta señal favorable en verdad
ha ocurrido. Pero si se veía que su mano
izquierda contenía este lote, el jefe del clan
familiar gritaba: "¡Maestro! ¡Sumo
sacerdote! ¡Levanta tu mano izquierda!" Y
así se conocería el hecho.

COLOCACIÓN DE LOS LOTES El Sumo
Sacerdote luego coloca estas suertes sobre
las cabezas de las cabras, entre sus
cuernos: lo que levantó en su mano derecha
se coloca sobre el animal a su derecha, y el
de la izquierda, a su izquierda. Al colocar la
suerte de "Para el Señor" sobre el sacrificio,
recita en voz alta las palabras "Para el
Señor, una ofrenda por el pecado",
pronunciando una vez más el santo Nombre
Inefable de Dios. Todos los sacerdotes e
israelitas presentes que escuchan este
nombre repiten el verso "Bendito es el
nombre...", como arriba.
PLACING THE LOTS
The High Priest then places these lots upon the heads of
the goats, between their horns: that which he raised up in
his right hand is placed upon the animal to his right, and
of the left, to his left. When placing the lot of "For the
Lord" upon the sacrifice, he recites aloud the words "For
the Lord, a sin offering," once again pronoucing the holy
Ineffable Name of God. All the priests and Israelites
present who hear this name repeat the verse "Blessed is
the name... ," as above.

EL TITULO DE YESHUA EN EL
ARBOL
En el Arbol donde Yeshua murio tenian un titulo
que pilato ordeno para Yeshua
El Macho Cabrio para YHVH
Yeshua HaNotsri VeMelek HaYehudi
hwhy

En el título puesto por Pilato sobre la Cruz, encontramos que Yahshua era y es primeramente Rey de los Judíos.
El famoso título en latín que todos conocemos era INRI, pero dice el Evangelio que primeramente estaba escrito en hebreo y
luego en griego y latín. Lo que se leía era YHWH, INBI, INRI
Juan 19:20 Y muchos de los judíos leyeron este título; porque el lugar donde Jesús fue crucificado estaba cerca de la
ciudad, y el título estaba escrito en hebreo, en griego y en latín.
Las tres lenguas son por el siguiente motivo: el hebreo era la lengua oficial del templo, el griego era la lengua cultural y comercial, y
el latín era la lengua oficial del imperio romano. Estas iniciales eran de las palabras que informaban de la causa de la sentencia del
crucificado, y en el caso de nuestro Adon (Señor) como todos sabemos las letras latinas representaban «Iesus Nazarenvs Rex
Ivdaeorvm».
El latín usa la letra «I» en vez de la «J», y la «V» en vez de la «U». La traducción al español es fácil: «Jesús Nazareno, Rey de
los Judíos».
En griego encontramos INBI o INVI con V del griego antiguo: Ἰησοῦς ὁ Ναζωραῖος ὁ Bασιλεὺς τῶν Ἰουδαίων que transliterado
sería Iesous ho Nazoraios ho Basileus ton Ioudaion.
Pero lo más sorprendente es la inscripción en Hebreo ‫ישוע‬
‫הנצרי‬
‫ומלך‬
‫היהודים‬ cuya abreviación es el propio Tetragráma o nombre de
Elohim: YHWH «Yahshua HaNotzri W’Melej HaYehudim», que significa lo mismo que INBI y que INRI, Yahshua es Jesús, HaNotzri
es De Nazaret, W’Melej o V’Melej con V o W, es Rey, y HaYehudim, es De Judíos. YHWH, INBI, INRI.
Fué por este motivo que los principales sacerdotes de los judíos, según se menciona en Juan 19:19 al 22, inquirieron a Pilato para
que modificase de la cruz el título en hebreo que significaba que Yahshua era rey de los Judíos.
Ellos querían que se pusiera que fue el propio Yahshua el que decía que era rey de los Judíos, sin embargo ésta no era la única
razón para modificar el título, sino que al estar la cruz cerca de la ciudad y al estar en el paso por donde todos subían a Jerusalén
para Pesaj (Pascua), cuando se veía la cruz con la inscripción, lo que se leía era YHWH, el nombre de Elohim clavado en la cruz.
Imagínense el impacto que esto significó en aquél 14 de Abib comienzo de Pésaj (Pascua) día de gran solemnidad, que en una
Cruz romana estuviera clavado un hombre que se llamaba Yahweh y que había sido crucificado a petición de ellos mismos.
De esta manera también se cumplió la escritura de Éxodo 28:36-38 donde el Cohen Gadol (Sumo Sacerdote) debía llevar el
nombre de Elohim sobre su frente para llevar sobre sí las faltas cometidas por los hijos de Israel y para que ellos reciban gracia
delante de YHWH.

(Talmud, Yoma 39a).
En cualquier caso, los pecados del pueblo
eran transferidos al chivo expiatorio
(Levítico [Vayikra] 16:21-22). Exceptuando
los 40 años anteriores a la destrucción del
segundo templo (Beit HaMikdash), la
suerte La Adonai siempre apareció en la
mano derecha del sacerdote y la suerte La
Azazel apareció en la mano izquierda del
sacerdote

Entendimiento Mesiánico
Yeshua, durante su primera venida, figuró
como un tipo de macho cabrío sellado
como La Adonai. Yeshua se dio a sí
mismo como una ofrenda de expiación de
pecados por nosotros, transfiriendo Dios
todos los pecados del mundo sobre el
(Isaías [Yeshayahu] 53:1-6; 1 Corintios
15:3; Gálatas 1:3-4; Hebreos 2:17; 1 Juan
[Yochanan] 2:2; 4:10).

THE FATEFUL LOTTERY
Great anticipation and feelings of repentance mark the entire
Yom Kippur service. One of the most dramatic moments is the
lottery selecting the scapegoat which acts as an atonement for
Israel's sins. This High Priest is seen above, flanked by the
Deputy High Priest on his right, and the head of the family on
duty, on his left.
LA LOTERÍA FATÍDICA
Gran anticipación y sentimientos de
arrepentimiento marcan todo el servicio de
Yom Kippur. Uno de los momentos más
dramáticos es la lotería que selecciona al
chivo expiatorio que actúa como expiación
por los pecados de Israel. Este Sumo
Sacerdote se ve arriba, flanqueado por el
Sumo Sacerdote Adjunto a su derecha y
el cabeza de familia de turno a su
izquierda.

BAR -ABBAS Y YESHUA
Marcos 15:15
¶ Entonces Pilato, queriendo
satisfacer al pueblo, les soltó a
Barrabás y entregó a Yeshua,
después de azotarle, para que fuese
crucificado.

En la ceremonia de los dos machos cabríos, se consideraba
que ambas cabras eran sacrificadas. Se ataba un listón rojo
carmesí alrededor de los cuernos de la cabra sellada como
azazel. En el momento preciso, se llevaba a la cabra a un risco
en el desierto y se le lanzaba desde lo alto del risco. En relación
con esta ceremonia, surgió una tradición muy interesante que
es mencionada en la Mishná. Se ataba otro trozo de listón rojo
en la puerta del templo (Beit HaMikdash) antes de que la cabra
fuera enviada al desierto. El listón se tornaba blanco en el
mismo momento en que cumplía con su misión, señalando de
esta forma que Di-s había aceptado sus sacrificios y que los
pecados habían sido perdonados. Esto se basaba en lo escrito
en Isaías (Yeshayahu) 1:18. Tal como se mencionó antes, el
Mishná nos cuenta que durante los 40 años anteriores a la
destrucción del templo (Beit HaMikdash), el listón dejó de
tornarse blanco. Por supuesto esto fue cuando Yeshua fue
crucificado en el madero.

A "TOUNGE OF CRIMSON WOOL"
After placing the lots upon the goats, the High Priest ties a length of crimson-dyed wool between the horns of the
scapegoat, and stands the goat facing the Temple's eastern gate, through which it will be led off. He also ties a similar
length of wool around the neck of the goat which will be sacrificed. This elongated skein of wool is called a "tounge" in
the language of the Mishna, on account of its shape. They were tied around the goats in order to prevent them from being
mixed up with other animals, and each was tied in a distinctive manner so that they should not be confused with each
other.

Mateo 27:28
Después de desnudarle,
le echaron encima un
manto de escarlata.

Cara a Cara
En el tiempo del segundo templo, la
ceremonia del sumo sacerdote (Cohen
HaGadol)] había sido modificada en cierta
forma y se le había añadido un elemento
crucial. Este elemento era que en tres
ocasiones distintas, en forma creciente, el
sumo sacerdote aparecía ante el pueblo y
recitaba la fórmula de confesión para que
todos pudieran oírla. La primera confesión
por sus propios pecados y los de su casa; la
segunda, a cuenta de los pecados de la tribu
sacerdotal de Leví; la tercera a cuenta de
todo el pueblo.

PLACING THE COALS DOWN: FIRST
TEMPLE
When the Tabernacle and First Temple stood, the High
Priest faced the holy Ark of the Testimony and placed the
shovel of coals down, directly between the two poles of
the ark.

Sólo en esta ocasión, de todos
los días del año, la confesión
incluía la pronunciación que hacía
el sacerdote a voz alta del
nombre de Di-s, tal como lo
representan las letras hebreas
YHVH se pronunciaba 10 veces

"BLESSED BE THE
NAME OF HIS
GLORIOUS KINGDOM,
FOR EVER AND EVER."
As above, the congregation
responds with the words "Blessed
be the Name of His glorious
kingdom, for ever and ever."
The Talmud explains that first the
High Priest atones for his own sins
and those of his family, and only
afterwards does he make
atonement for his colleagues... for
it is better for an innocent man to
make rectification for those who
are liable.

En cada confesión, cuando el sumo sacerdote
llegaba a la parte en que debía recitar el nombre,
todo el pueblo se postraba y decía en voz alta:
"Baruch shem K'vod malchuto l'olam va'ed" que
significa: "Bendito sea el Nombre del Resplandor
de Su Majestad, por siempre y más allá". Durante
la tercera recitación, cuando se pedían por sus
pecados, ellos sabían que el sumo sacerdote
(Cohen HaGadol) recién acababa —como única
vez en todo el año— de entrar al Lugar Santísimo,
el lugar más íntimo del templo (Beit HaMikdash)
donde residía la presencia de Di-s. El sacerdote
entraba allí tres veces y entonces salía a confesar
a favor de todo el pueblo y transmitir sus pecados
sobre la cabeza del macho cabrío por azazel.

• Por lo tanto, cuando el sumo sacerdote se paraba delante de Di-s
en este día, se decía que estaba "cara a cara" con Di-s. Por ello, a
Yom Kippur se le reconoce por la frase "cara a cara". La
terminología de "cara a cara" es utilizada en Corintios 13:9-12,
como está escrito:
Porque en parte conocemos, y en parte
profetizamos; mas cuando venga lo perfecto,
entonces lo que es en parte se acabará.
Cuando yo era niño, pensaba como niño,
juzgaba como niño; mas cuando ya fui hombre,
dejé lo que era de niño. Ahora vemos por
espejo, oscuramente; mas entonces veremos
cara a cara. Ahora conozco en parte; pero
entonces conoceré como fui conocido. (1
Corintios 13:9-12)

El Día
Yom Kippur, el Día de Expiación, cae en el décimo día
del mes judío de Tishrei (septiembre/octubre). Es el
último de los Diez Días de Arrepentimiento y es el día
más solemne del calendario judío. Se cree que
aquellos que no han sido lo suficientemente buenos
como para ser inscritos en el Libro de la Vida en Rosh
HaShanah, se les dan diez días para arrepentirse,
orar para ser perdonados y hacer buenas obras antes
que llegue Yom Kippur, el día en que será decidido su
destino. Todo el Día de Perdón (Yom Kippur) se
dedica al ayuno y la oración. Dado que este es el día
más solemne del año, se le conoce como "El Día".

El Ayuno
• El ayuno es uno de los mitzvot
(mandamientos) más importantes que llevan
a la expiación. La Torá menciona en tres
ocasiones: "Y esto tendréis por estatuto
perpetuo: En el mes séptimo, a los diez días
del mes, afligiréis vuestras almas...".
(Levítico [Vayikra] 16:29; 23:27; Números
[Bamidbar] 29:7). Según la tradición (el
entendimiento judío), la aflicción de vuestras
almas se interpreta como ayuno. Por esta
razón, Yom Kippur es conocido como "El Día
de Ayuno".

El Gran Shofar
• (a) "La Primera Trompeta" que suena y
está asociada con Shavuot
(Pentecostés);
• (b) "La Ultima Trompeta" que suena y
está asociada con Rosh HaShanah;
• (c) "La Gran Trompeta" que suena y
está asociada con Yom Kippur.

Es en Yom Kippur cuando suena la Gran Trompeta,
conocida en hebreo como el Shofar HaGadol.
Mateo 24:31
El enviará a sus ángeles con un gran sonar de
trompeta, y ellos reunirán a los escogidos de él
de los cuatro vientos, desde un extremo del
cielo hasta el otro.
Isa 27:13
Sucederá en aquel día que se tocará una gran
corneta, y vendrán los que habían estado
perdidos en la tierra de Asiria y los que habían
sido desterrados en la tierra de Egipto. Entonces
adorarán a YHVH en el monte santo, en
Jerusalén.

Neilah: El Cierre de las Puertas del
Cielo
Neilah es el cierre o el servicio final de Yom
Kippur. Los judíos tienen la creencia que las
puertas del Cielo permanecen abiertas a lo largo
de los días de arrepentimiento para recibir
nuestras oraciones para ser perdonados y que
éstas son cerradas después del servicio de neilah.
(Para ser específicos, estas puertas son abiertas
en Rosh HaShanah para permitir que los justos
entren al Cielo y permanecen abiertas hasta el
servicio de neilah en Yom Kippur). Cuando se
hace sonar el último toque del shofar (el Shofar
HaGadol, la Gran Trompeta) al final del servicio de
neilah, aquellos que han guardado ese día con
toda sinceridad, podrán sentir que fueron
inscritos y sellados en el Libro de la Vida.

SE TOMABAN 20
LEVITAS PARA
CERRAR LAS
PUERTAS DEL
TEMPLO

NE'ILAH: THE CLOSING OF THE GATES
Just before the setting of the sun, the Levite gatekeepers
push shut the gates of the Sanctuary and the Courtyard.

Las Ceremonias del Día de
Expiación
• El sacerdote usaba un incensario de oro
(Levítico 16:1-2,12-14; Hebreos 9:4). El
incensario está mencionado en Levítico
16:12; Números 16:18,46; 1 Reyes 7:50-51;
2 Crónicas 4:19,22; y Hebreos 9:1,4.
• Aplicación Espiritual (Halacha). El
incienso representa en la Biblia las
oraciones de los creyentes (Salmo 141:2;
Lucas 1:5-11; Apocalipsis 5:8; 8:3-4).

• Cumplimiento Mesiánico. Aarón, el
sumo sacerdote, simboliza el ministerio
de mediador e intercesor. Yeshua es
nuestro Sumo Sacerdote (Hebreos 3:1)
y Mediador (1 Timoteo 2:5; Hebreos
12:24).
• El vive para interceder por nosotros
(Romanos 8:34; Hebreos 7:22-27).

El atravesaba el velo una vez al año
(Levítico 16:2; Hebreos 9:3,7).
Aplicación Espiritual (Halacha).
Con la muerte de Yeshua, somos libres de
atravesar el velo todos los días
(Mateo 27:50-51; 2 Corintios 3:14; Hebreos
4:16; 6:13-19; 10:19-22).

BETWEEN THE CURTAINS
One end of each of these two curtains was folded over on
the outside and pinned up by a golden clasp; the outer
curtain was pinned on the southern side, and the inner, on
the northern side. Thus an aisle was formed which
provided an open passageway between the two curtains.
Carrying the implements, the High Priest walked between
the curtains until he reached the northern side of the inner
curtain - the spot where it was held up.

"THE ALTAR THAT IS BEFORE GOD"
The High Priest has completed the sprinkling inside the Holy of Holies and within the Sanctuary. The Bible instructs us that he is
now to sprinkle on the corners of "the altar that is before God" from the mixture of both vessels. This expression refers only to the
golden incense altar within the Sanctuary, because of its proximity to the holy place - the outer altar that stands in the court is never
referred to as being "before God." As to the Bible's instructions that he is now to "go out," this indicates that he is to go out from the
place where he had been standing by the curtain, and serve on the outer side of the altar.
The High Priest walks around the incense altar and sprinkles on each of its four corners. Afterwards, he clears away some of the
coals on top and exposes some of the gold surface of the altar. On this area, the "floor" of the small incense altar, he sprinkles an
additional seven times, as per the verse (ibid. 19): "He shall sprinkle the blood on it seven times with his forefinger." Whatever was
left in the mizrak when he concluded, he poured out onto the western side of the outer altar's foundation, in keeping with the
instructions (ibid. 4:7): "He shall then spill out all the rest of the bull's blood at the base of the sacrificial altar, which is in front of
the Communion Tent's entrance."

El se lavaba con agua
(Levítico [Vayikra] 16:4,24).

SANTIFICANDO
LAS MANOS Y LOS
PIES
En los dias normales del
año, El sumo sacerdote
santifica sus pies y manos
utilizando en envase de
Cobre. Solo, en Yom
Kippur el utiliza el de ORO

• El llevaba puestas vestiduras de lino santas
(Levítico [Vayikra] 16:4,23).
Aplicación Espiritual (Halacha).
También se hace mención de las vestiduras del sacerdote
en Exodo (Shemot) 28:1-4. En el versículo 3, éstas se
usaban para dar belleza y gloria. Los vestidos de lino
reflejan la humanidad sin pecado del Mesías y Su justicia.
Estas vestiduras se manchaban de sangre cuando el
sacerdote ofrecía sacrificios. Al terminar los sacrificios, se
quitaban las vestiduras y vestían nuevas prendas (Levítico
[Vayikra] 16:23-24). Isaías (Yeshayahu) 1:18 habla de las
vestiduras manchadas de sangre y de las nuevas prendas
que vestían después. Las vestiduras de lino blanco eran
las vestiduras de justicia (Job [Iyov] 29:14; Salmo [Tehillim]
132:9; Isaías [Yeshayahu] 61:10; Apocalipsis 3:5; 15:6;
19:7-8, 11,13-15).

THE HIGH PRIEST'S "SHORT" PRAYER
Standing alone in the Sanctuary, the High Priest has
successfully entered and exited the holiest place on earth
- the center of creation and of God's glory. He has made
atonement for his people in the manner which God has
prescribed for this holy day. Thus it would be most
natural for him to reflect upon this rarefied moment of
Divine communion by offering his own heartfelt prayer.
Yet this prayer, recorded by the Talmud, is remarkably
short and concise:
"May it be Your will, Lord our God, that if this coming
year be hot, that it also be rainy; and may the scepter not
depart from the house of Judah (see Gen. 49:10); and
may Your people Israel not be dependent on each other
for their livlihood; and do not pay heed to the prayers of
wayfarers (who pray that it should not rain, so that they
will not be inconvenienced in their journey)."

• Al llevarse a cabo la ceremonia en el
Día de Expiación, aquellos que eran
expiados se consideraban como sin
pecado ni falta ante Di-s.
• La congregación de creyentes (kehilat) en
el Mesías se presentará ante Di-s sin falta
ni mancha (Efesios 5:27) gracias a la
sangre de Yeshua (1 Pedro [Kefa] 1:19).

Los cuerpos de los animales se colocaban
fuera del campamento (Levítico 16:27).
Cumplimiento Mesiánico. Los cuerpos de
los animales sacrificados, tanto del
becerro como del macho cabrío, eran
sacados del campamento, donde eran
quemados. Yeshua fue crucificado fuera
del campamento, es decir, de las puertas
de Jerusalén
(Juan 19:17-20; Hebreos 13:10-13).

EN LA VISPERA DEL DIA DE
EXPIACION
Yom Kippur se acercaba. y la tension era
grande para Israel anticipando la llegada del
gran dia cuando expiacion era presentada por
pecado y la naturaleza del hombre y su
relacion con Elohim era revelada.
Todos los ojos se tornan hacia el Sumo
Sacerdote, quien en el dia mas sagrado del
año, entraria en el lugar mas santo de la
tierra - El lugar Santisimo para hacer
expiacion por Israel y buscar rectificar la
relacion entre el Padre e Israel.
En la mañana antes del dia de expiacion, el
sumo sacerdote se paraba en la puerta del
este. Alli, vacas, machos cabrios, ovejas las
presentaban al sumo sacerdote y el las
examinaba intensamente mientras meditaba
en los peceptos acerca del sacrificio y otras
partes del servicio.

1 CRONICAS 21:
24 Pero el rey David respondió a Ornán: --No, sino
que por su justo precio lo compraré; porque no
tomaré para YHVH lo que es tuyo, ni ofreceré un
holocausto que no me cueste nada.
25 Entonces David dio a Ornán por el lugar el
peso de 600 siclos de oro.
26 David edificó allí un altar a YHVH, y ofreció
holocaustos y sacrificios de paz. E invocó a
YHVH, y él le respondió con fuego desde los
cielos sobre el altar del holocausto.

2 Samuel 24:
24 Pero el rey respondió a Arauna: --No, sino que
por su precio te lo compraré, porque no ofreceré
a YHVH mi Dios holocaustos que no me cuesten
nada. Entonces David compró la era y los
bueyes por 50 siclos de plata.
25 David edificó allí un altar a YHVH, y ofreció
holocaustos y sacrificios de paz. Así YHVH
atendió las súplicas en favor de la tierra, y cesó
la epidemia en Israel.

Hebreos 13:
11 Porque los cuerpos de aquellos animales, cuya
sangre es introducida por el sumo sacerdote en
el lugar santísimo como sacrificio por el pecado,
son quemados fuera del campamento.
12 Por lo tanto, también Yeshua padeció fuera de
la puerta de la ciudad para santificar al pueblo
por medio de su propia sangre.
13 Salgamos pues a él, fuera del campamento,
llevando su afrenta.

MOUNT OF OLIVES, OUTSIDE THE CAMP, MOUNT OF ANNOINTMENT, BULLS
AND GOATS WERE TAKEN THERE FOR SACRIFICES
Yahshua was taken there - Hebrews 13:9-13

El año del Jubileo era el Día de
Expiación (Levítico 25:9-11).
• Aplicación Espiritual (Halacha). Estos eran era un año
y un día de libertad. Yeshua vino a predicar acerca de
esta libertad en Su primera venida (Isaías [Yeshayahu]
61:1-3; Lucas 4:17-21). Desde Adán, ya han pasado
casi 6,000 años y 120 Jubileos. El número 120
representa el fin de la era de la carne y el reinado de la
vida espiritual (Génesis (Bereishit] 6:3). El verdadero
cumplimiento del año del Jubileo tomará lugar en la
segunda venida del Mesías. La tierra será redimida y
alcanzará el reposo total de la maldición que fue
traída por el pecado de Adán. Se alcanzará la
restauración completa del legado que el hombre
perdió.

• El pueblo de Di-s será completamente libre –
puesto en libertad de todo pecado,
enfermedad, muerte y maldición. Satanás (Ha
satan), la fuente de todas estas cosas, será
atado y se logrará alcanzar el verdadero
reposo. El tabernáculo de Di-s se encontrará
entre su pueblo y El habitará en medio de su
gente (Apocalipsis 21:1-4). Por lo tanto, el
año del Jubileo y el Día de Expiación nos
hablan acerca del cumplimiento del plan de
redención de Di-s para el hombre.

Vida por Vida
• Di-s les dijo a los israelitas que sacrificaran un
animal como sustituto de su sentencia de muerte.
Este principio de "una vida por una vida" es el
fundamento del sistema de sacrificios. La Torá
permite que se pague un rescate monetario por
aquel individuo que merece la pena de muerte
(Exodo [Shemot] 21:28-32). Aquí, la persona dueña
de un buey era culpable porque el animal había
matado a una persona y era responsable de esa
muerte (En Exodo 21:30 era considerado como pago
de rescate el dinero pagado en lugar de la muerte
que merecía el dueño del buey).

Cumplimiento Mesiánico
Yeshua pagó el precio de rescate por
nosotros (Marcos 10:45; 1 Timoteo 2:5-6;
1 Corintios 6:20; 7:23). El pago de rescate
era de 30 piezas de plata
Ex 21:32 Si el buey acornea a un esclavo o
a una esclava, el dueño del buey dará 30
siclos de plata al dueño del esclavo; y el
buey morirá apedreado

El Significado de la Sangre en la Biblia
• Es una señal del Brit Hadashah
(Mateo 26:27-28)
• Da vida eterna (Juan 6:53-54)
• Redime (Efesios 1:7)
• Hace expiación (Romanos 3:25; 1 Juan 2:2; 4:9-10).
• Justifica ante YHVH (Romanos 5:9).
• Lleva a la reconciliación (Colosenses 1:19-20).
• Lleva a la reconciliación (Colosenses 1:19-20).
• Nos limpia (1 Juan 1:7
• Nos ayuda a ser vencedores (Apocalipsis 12:11).

La Segunda Venida de Yeshua y
Yom Kippur
Joel 2:15-16
Tocad trompeta en Sión (la trompeta [shofar] descrita
aquí se refiere a la trompeta que proclamará el reino mesiánico,
la última que se toca durante Rosh HaShanah), proclamad
ayuno, convocad asamblea (esto se refiere al ayuno
asociado con Yom Kippur). Reunid al pueblo,
santificad la reunión, juntad a los ancianos,
congregad a los niños y a los que maman,
salga de su cámara el novio y de su tálamo la
novia.

Joel 2:17
Entre la entrada y el altar lloren los
sacerdotes ministros de YHVH (nuevamente,
esto se refiere al evento que toma lugar una vez al año,
cuando el sacerdote ministra desde el Lugar Santísimo)
y digan: Perdona, oh YHVH, a tu pueblo y
no entregues al oprobio tu heredad, para
que las naciones se enseñoreen de ella.
¿Por qué han de decir entre los pueblos:
Dónde está su Dios?

PREPARACIONES PARA EL DIA DE EXPIACION
Responsabilidades del Sumo Sacerdote para el servicio
Contratio a otras ceremonias del ano, todas las tareas sagradas realizadas en Yom
Kippur, el dia de expiacion – tareas referentes a expiacion por Israel – debian ser
hechas exclusivamente por el Sumo Sacerdote mismo. Como la Biblia establece
varias veces en el libro de Levitico, capitulo16: “y el hara expiacion por si mismos y
por toda la casa;" “hasta que el salga, y haya hecho expiacion por el mismo, y por
toda su casa, y por toda la congregacion de Israel," etc. Solo el es responsable por
cada aspecto del servicio Divino en este dia santo y grandioso: un total de quince
sacrificios separados los cuales eran ofrecidos, asi como la Menorah, incienso, y
otros servicios.

PRACTICA INTENSA, REPASO Y ESTUDIO
A traves de esa semana, el Sumo Sacertote estudiaba diligentemente las leyes
relativas a los deberes que el debia realizar para el Dia Sagrado que estaba por
venir, ademas conducia ciertos aspectos del servicio diario (aun cuando esas no eran
tareas exclusivamente suyas) con la intencion de familiarizarse con las mismas. Por
ejemplo, durante esos dias el lanzaba la sangre del sacrificio diario en el altar en las
mananas y el las tardes; el ofrecia el incienso en el altar de incienso de oro; el atendia
el servicio de la Menorah (limpieza el aceite usado mechas, ajustando mechas nuevas
y anadir la medida correcta de aceite a cada flama).
Este era un periodo de preparacion intensa y repaso. Cada dia, los ancianos del
sanedrin (la corte suprema rabinica) le leian en voz alta las porciones biblicas que
estaban relacionadas con el servicio. (Lev. 16).

SEPARACION DE SIETE DIAS CON ANTERIORIDAD
Era mucho el trabajo de preparacion para el Sumo Sacerdote para ese dia extraordinario. Asi
como el primer Sumo Sacerdote, Aaron, se separo durante esos siete dias de inauguracion (“Y no
dejo la entrada de la Tienda de Comunion por siete dias, hasta que sus dias de inauguracion
pasaron" - Lev. 8:33), asi tambien el Sumo sacerdote dejaba su casa y su familia por siete dias
antes del advenimiento de Yom Kippur, a full week before the advent of Yom Kippur, y se retiraba
a su cuarto en el Templo.
Mientras tanto, al mismo tiempo otro Sacerdote era designado para reemplazar al Sumo
Sacerdote, en la eventualidad de que el inadvertidamente se profanara y no fuera purificado en el
tiempo de conducir el servicio. Un uniforme de Sumo Sacerdote adicional (las “vestiduras
doradas") eran preparadas de acuerdo a este sustituto, de acuerdo a su talla y medida.

“PARA LEER EN ALTA VOZ"
Los ancianos declaraban: “Amo! Sumo Sacerdote!
Por favor lea alto usted tambien; por si acaso hay
algo que usted haya olvidado, o algun detalle que no
se halla aprendido." Esto es porque el que lee alto
esta menos propenso a olvidar que alguien que
meramente haya escuchado las palabras de otros
labios, y el proposito de todo el proceso era que el
Sumo Sacerdote estuviera completamente
familiarizado con estos detalles. En adicion, la
exhortacion a “leer en altavoz" fue necesaria durante
parte de la era del Segundo Templo, ya que los Sumos
Sacerdotes del Primer Tempo eran escogidos por su
sabiduria y comportamiento. Este no fue siempre el
caso en el Segundo Templo. Muchos de estos Sumos
Sacerdostes de este periodo eran corruptos,
individuos que compraban sus posiciones atraves de
bienes e influencias con el gobierno vigente; muchos
de ellos estaban lejos de ser eruditos. Y los ancianos
tenian razones para sospechar que ellos eran menos
que adecuados o familiarizados con los textos
sagrados y los principios de adoracion.

ELANCIANOS DEL
SACERDOCIO
Hasta hoy, el Sumo Sacerdote a estado
bajo supervicion de los ancianos de la
corte, quienes leen las escrituras
diariamente al sacerdote. Ahora en la
vispera del dia santo, estos sabios
presentaban al sacerdote a los ancianos
del sacerdocio, para que el pudiera ser
instruido en el servicio del incienso el cual
era muy dificil. El necesitaria aprender
para beneficio de sus experiencia, para
poder ejecutar esta importante tarea
propiamente. El era escoltado por los
ancianos del Sanedrin hasta la camara de
Avtinas, donde el incienso era preparado
por la familia sacerdotal de Avtinas (de
acuerdo a su tradicion secreta). Era aqui
donde era instruido en el servicio del
incienso por el sacerdote principal.

UN JURAMENTO ANTES DE PARTIR
Delante de los miembros del sanedrin se liberaba al Sumo Sacerdote de
su custodia, el mas solemne intercambio tomaba lugar entre ellos y su
cargo: ellos requerian que el jurara que no era miembro de la secta de los
saduceos., y que no se subscribia a las creencias de los Saduceos.

LA INMERCION DEL SUMO SACERDOTE
En la manana de Yom Kippur, el Sumo Sacerdote ascendia por la
escalera arriba de la Puerta de Agua, para realizar su primera de
cinco inmerciones en el bano ritual en Yom Kippur.

LA INMERCION DEL SUMO SACERDOTE
The remaining four immersions that take place during the day are done
in a ritual bath atop the Parvha Chamber. A white lined sheet is held up
separating the High Priest from the onlookers. This is done as a
reminder to all onlookers that the High Priest will administer the
Atonement service wearing white garments only.

EL SUMO SACERDOTE SANTIFICA SUS
MANOS Y PIES
Antes de entrar en el mikveh, el Sumo Sacerdote santifica
sus manos y pies, derramando agua del envase de Oro.
Despues de salr del mikveh hace lo mismo.

THE DAILY INCENSE
OFFERING
On Yom Kippur The High Priest would
make three separate offerings of incense.
The first two offerings were done upon
the golden incense altar located in the
Kodesh, (the Sanctuary). Facing north,
the High Priest pours the incense onto the
altar, as the column of smoke rises.

THE COURTYARD FILLS WITH PEOPLE
At dawn the gates are opened, and the people begin to
pour in.

THE YOM KIPPUR OFFERINGS
"You shall present a burnt offering for an appeasing fragrance to G-d: one young bull, one ram, and seven
yearling sheep, making sure that all are devoid of blemish... There shall also be one goat for a sin offering..."
(Numbers 29:11)

THE HIGH PRIEST'S ORAL CONFESSION
The High Priest drew near to the animal. Facing the sanctuary, he placed his two hands
on the bullock's head, between its horns, and confessed. This was in keeping the directives
of the verse (ibid.): "And Aaron shall offer the bullock of the sin offering which is for
himself, and he shall make atonement for himself and for his family... " The sages of Israel
received a tradition that these words refer to oral confession.
And this was the wording of the High Priest's confession:
"I beseech You, O Lord;
I have sinned, rebelled, and transgressed against You,
I, and my household;
I beseech You, O Lord,
Grant atonement for the sins,
and for the iniquities and transgressions
which I have commited against You,
I, and my household.
As it is written in the Torah
of Your servant, Moses:
'For on this day
atonement shall be made for you,
to purifiy you from all your sins
- before the Lord you shall be purified'."

THE INEFFABLE NAME OF G-D
During these prayers on this awesome day, the High Priest would utter the Ineffable Name of G-d known as the
Tetragrammaton. In Hebrew, this is known as G-d's "proper name" (Shem HaMeforash) and denotes the Holy One as the
ultimate source of all existence. This most holy name is ordinarily not pronounced as it is written, and is not used at all outside
of the Holy Temple. Even in the Temple it is used infrequently. During the course of the services on the Day of Atonement, the
High Priest will have occasion to utter it 10 times.
THE PEOPLE'S RESPONSE
In this confession, the High Priest pronounces this name 3 times. When the congregation who are assembled in the court hear
the holy name of G-d from the lips of the High Priest, they collectively respond "Blessed be the Name of His glorious kingdom,
for ever and ever," and prostrate themselves on the ground.
This response is based on the verse in Moses' song, (Deut. 32:3), "When I call upon the name of the Lord, give greatness to our
G-d." The sages explain this to mean that Moses told Israel, "Whenever I mention the Holy One's name, you should ascribe
greatness to our G-d."

THE SCAPEGOAT
Though all of the moving service on the Day of Atonement is frought with poignancy, tense anticipation and
deep personal stirrings of repentance, surely one of the most dramatic moments of the day is the lottery which
the High Priest conducts... for this is the process that will determine the scapegoat, which will be cast off as
an atonement for Israel's sins.
After confessing over his bullock, the High Priest walks to the eastern section of the court, facing the
entrance. He is accompanied by two men: at his right, the "assistant," who is actually none other than the
replacement priest who was designated as a stand-in for the High Priest, should he be rendered unfit. At his
left, the head of the family clan who is responsible for the service in the Temple on that day of the week.

THE TWO GOATS AND THE
LOTTERY BOX
There in the eastern sector of the court, to the
north of the altar, stand two goats in preparation
for the lottery:
"And he shall take from the congregation of the
children of Israel two goats for a sin offering, and
one ram for a burnt offering... and he shall take
the two goats, and present them before the Lord at
the door of the Tent of Meeting. And Aaron shall
cast lots upon the two goats; one lot for the Lord,
and the other lot for Azazel... " (Lev. 16)
A wooden lottery box was kept there as well, and
within it were the two lots, in accordance with the
verses above. This box was just large enough to
hold the two lots, and for the priest to put both his
hands inside. On one lot the two Hebrew words
meaning "For the Lord" were written, and the
other was inscribed with single word "For
Azazel."
Azazel is actually the name of a place; it was to
this location that the scapegoat was sent. Azazel
was a high, rocky precipice in the Judean desert.
The goat was sent off this point to its death.
These lots were originally made of wood. This
was probably what we know today as boxwood;
some have written that a wood resembling
mahogany was used. Later, the lots were prepared
from gold by the High Priest, Yehoshua ben
Gamla, during his term of office. He was praised
by the sages for this initiative, which was done to
increase the honor of the holy day.

THE MIRACLE OF THE CRIMSON WOOL
These lengths of wool were specifically dyed crimson on account of the verse which
reads, "Though your sins are as scarlet, they shall whiten as snow; though they be red
like crimson, they shall be white as wool" (Isaiah 1:18). It is related that a great
miracle occured concerning this crimson-colored wool: For in addition to the piece
which was tied to the scapegoat, a similar length was tied to the entrance of the
Sanctuary where all could behold it, high up like a banner. The sage Rabbi Yishmael
taught (Yoma 6, 8) that when the scapegoat reached its destination in the desert, this
wool miraculously turned white before the eyes of all Israel, in keeping with the
words of the prophet - and thus providing a Heavenly sign that the sins of the people
had been atoned for.
The two goats thus prepared, the High Priest will now leave them be and proceed
with other aspects of this singular day's ceremonies. He will return to the sacrifice
and the azazel only later, after the services of the bullock and the incense are
completed. All the various components and aspects of the Yom Kippur service must
be done according to a specific order.

THE BULLOCK IS SLAUGHTERED
At the conclusion of his second confession, the High Priest slaughters the bullock. He receives the
offering's blood in the mizrak vessel, and then gives this vessel to another priest. The former immediately
goes to prepare for the incense service, and the latter must stand outside the entrance to the Sanctuary and
hold this vessel, continuously moving it with a stirring motion. This in done in order to prevent its
contents from beginning to harden - since this would invalidate it to be dashed upon the altar.
The second priest, thus occupied with the mizrak, waits in this spot for the return of the High Priest, who
will bring the mizrak into the Sanctuary. In the meantime, the High Priest asends to the top of the altar in
the court, carrying a golden shovel equipped with a specially long handle - designed to aid him in
performing the particularly difficult movements he will require to conduct the incense service alone on
this holy day.

COALS FOR THE INCENSE
Atop the altar, the High Priest uses the shovel to stir the fire, and he gathers some of the
burning coals from the midst of the fire into this vessel. When he desends the ramp, he
will return to where the priest waits with the mizrak, and he will place the shovel and its
coals on the floor, next to where his colleague stands.

THE HIGH PRIEST'S STEPS BEAR WITNESS TO THE GREATNESS OF THE DAY
Every aspect of the Divine service on this awesome day reflected the special status and sanctity which is inseperable from
the very nature of the day itself; a day of sublime communion with the Creator; a day of resolve and repentance; a day of
both great inner peace and national unity.
Thus every movement made during the service and literally every step taken by the High Priest was imbued with great
significance and meaning. Even his very steps along the altar ramp marked the special character of the moment and rang out
the words "This is the Day of Atonement!" For all year long, the priests would go to and fro the altar by walking along the
periphery of the ramp; ascending along the easten side and descending on the west. Their strong sense of reverence and awe
for the Holy One had a humbling effect on their number, and they would have considered it a brazen act to walk right up the
center of the ramp.
Yet today, on Yom Kippur, the High Priest (accompanied by the assistant, on his right side) walks right along the middle of
the ramp. The symbolism of this action is clear: Today, let all take note of Israel's honor, and her fondness in the Holy One's
eyes. So much does He cherish Israel, that today - on this day when all her sins are forgiven - Israel can behave like a child
in her father's house, openly declaring their love and affection.

THE INCENSE SERVICE
"He shall take a shovelful of burning coals from the altar that is before the Lord, and a double handful of
finely ground incense, and he will bring them (into the inner sanctuary) beyond the curtain" (Lev. 16:12).
A "DOUBLE HANDFUL"
After having placed the shovelful of burning coals on the floor near the Sanctuary, other priests now bring
their senior the two other items he will use to conduct the incense service:
a large golden spoon (empty) which was brought from the Chamber of Vessels, and a golden shovel, filled
with finely ground incense, brought from the Chamber of the Avtinas Family where the incense is prepared.
From the verse above, the sages deduced that the High Priest must remove the incense from the shovel
directly into his two palms, without the aid of a vessel; this is the Bible's requirement - "a double handful of
finely ground incense." Thus, there was no set measurement of how much incense was to be brought. It was
literally the amount which fitted into each High Priest's palms; the amount therefore differed for each man
depending on the size of his hands.

ENTERING INTO THE SANCTUARY
He then places the incense in his hands into the golden spoon and holds it with his left hand. In his right hand, he
picks up the shovelful of burning coals from the floor before him. In this manner, carrying the spoonful of incense
and the shovel of coals, he enters into the Sanctuary until he comes to the two curtains which separate between
the Holy (the Sanctuary, which housed the menorah, table and incense altar) and the Holy of Holies.
In the First Temple, a wall the thickness of one amah (app. 48 or 60 centimeters) separated between these two
areas. However, in the Second Temple the two curtains once again formed this distinction, as in the days of the
Tabernacle. The two curtains themselves were separated by an empty space measuring one amah wide, like that
wall which stood in Solomon's Temple.

IN THE HOLY OF HOLIES
Here the High Priest stood at the opening of the Holy of
Holies. He now turns and faces the south with his left
side along the length of the curtain, so that he may walk
to the center of the room to stand in the place known as
"between the poles" - between the two poles of the Ark of
the Testimony. However, the Holy of Holies was empty...
for the Ark of the Testimony did not stand in the Second
Temple

PLACING THE COALS DOWN: SECOND
TEMPLE
But in the face of the ark's absence in the Second Temple
era, he would place the shovel down on the foundation
stone itself, in the place where the poles would be
extending had the ark been there.

THE MOST DIFFICULT TASK OF ALL
Once the High Priest put down the shovel, he must then return the fine incense powder from the spoon and back
into his palms - for when he places the incense on the coals, it must be directly from his palms, the "double
handful." This was the most difficult task ever done by one person in the Holy Temple; it required great
expertise. It would appear to be a nearly impossible feat for someone who had not practiced and been totally
prepared. It was done in the following manner: The High Priest takes the spoon full of incense and slowly pulls
it with his two thumbs against his arms and body, with the handle resting against him (some maintain that he
actually held the top of the handle in his teeth). He balances the body of the spoon itself until it is level with his
hands. Then he gently leans the spoon into his palms, turning and rocking it back and forth so that the contents
are emptied into his palms.

NOT EVEN ONE GRAIN MAY FALL
As we have described it, this process is difficult enough
to accomplish. But what makes the excercise even more
formidable - enough to merit the appellation of "the most
difficult task of all" - is the requirement that the High
Priest must not allow even one tiny grain to fall. The
entire contents within the spoon must be completely
transfered to his hands, to the very last drop. For if even a
negligible measure is missing, then the amount he will be
placing on the coals is no longer a double handful, for
something fell from his hands. Thus he would not be
fulfilling God's requirement.

PLACING THE INCENSE ON THE COALS
From his palms the High Priest places the incense onto
the coals in the shovel, on the side of the shovel away
from where he is standing, so that he will not be burned
as the flames ignite. He stands there and waits
momentarily, until the entire chamber is filled with
smoke.
The Yom Kippur incense offering completed, he then
exits the Holy of Holies with extreme reverance -
backwards, entering through the two curtains back into
the Sanctuary without once having turned his back on the
holy place.

A TIME FOR BREVITY
There was good reason for the High Priest's decision not
to elongate his prayer at this particular time: many a High
Priest was struck down dead while in the Holy of Holies.
Although the First Temple stood for 410 years, in all
there were only 12 High Priests during that entire period;
because they were very righteous, they were blessed with
longevity. However the Second Temple, which stood for
a total of 420 years, was presided over by more than 300
High Priests. This is because in the spiritual decline of
those days, many of these men were corrupted, and
bought their office through influence.
Additionally, if he would change any detail of the incense
service within the Holy of Holies (as we mentioned with
regard to the Sadducees), he would also die. With this is
mind, it is understandable that the eyes of all Israel
awaited the exit of the High Priest with bated breath.
Being aware of his people's agitation, the High Priest's
first concern was that he should not cause them any
unnecessary anxiety... and the longer he stayed within,
the more Israel's apprehension grew. Thus the High Priest
saw fit to forego the opportunity to engage in a long
personal prayer, and recited the shorter version so as to
exit the Sanctuary with reasonable speed.

EXITING - AND REENTERING
In the next stage of the Yom Kippur service, after the
High Priest concluded the incense service, uttered his
prayer and exits the Sanctuary, he returns to the priest
who is waiting for him outside the entrance. This priest
has been waiting here since the bullock was slaughtered,
holding the mizrak and moving it about so that its
contents will not harden.
The High Priest now receives this vessel from his
colleague and returns back into the Holy of Holies a
second time, exactly as he did previously. Walking
through the two curtains and carrying the vessel holding
the blood of his offering, he comes back to spot "between
the poles" where he placed the incense on the coals atop
the foundation stone.

SPRINKLING THE BLOOD OF THE
BULLOCK
There, he sprinkles in the air with his finger from the
contents of the mizrak, towards the spot of the ark-cover.
This is as specified by the verse (Lev. 16:14), "He shall
take some of the bullock's blood, and with his forefinger
he shall sprinkle it above the east side of the ark cover.
He shall then sprinkle with his forefinger seven times
directly towards the ark cover."
Afterwards he leaves the Holy of Holies (in the same
manner we have discussed above), and places the vessel
on a golden stand within the Sanctuary.

BULLOCK (CONTINUED)
The verse refers to small drops flung from the tip of the
finger. As in the incense service, when the ark was not
present the High Priest sprinkled in the direction of the
place of the ark. He sprinkles with an upwards motion
once...

BULLOCK (CONTINUED)
... followed by seven times down.
Afterwards he leaves the Holy of Holies (in the same
manner we have discussed above), and places the vessel
on a golden stand within the Sanctuary.

SLAUGHTERING THE GOAT DESIGNATED "FOR
GOD"
ENTERING THE HOLY OF HOLIES AGAIN
Outside in the court, the goat which had been designated as "For God" by
the lottery is now brought to the High Priest. He slaughters the animal and
gathers its blood into another mizrak vessel.
He then enters into the Holy of Holies for the third time, this time carrying
the vessel with the blood of the goat. He enters into the chamber exactly
as he did the previous times, and again walks to the same precise spot.
Here, "between the poles," he sprinkles from the blood as before and then
exits, placing this vessel on a second golden stand pre-postioned within
the Sanctuary.

SPRINKLING AGAINST THE CURTAIN
Now the High Priest does not leave the Sanctuary, but
takes up the first mizrak, containing the blood of the
bullock, from the first stand where he had originally
placed it. Facing the curtains that separate between the
Holy (where he now stands) and the Holy of Holies, he
stands opposite that same spot that he has entered unto
three times - "between the poles" of the ark.
This time, he dashes from the blood of the bullock
outside the curtain but towards the same spot, in the same
manner we have described. Next, he places this mizrak
down on its stand, once again takes up the second vessel
containing the blood of the sacrificial goat, and repeats
his action against the curtain.

MIXING THE TWO TOGETHER
Finally, while still in the Sanctuary, the High Priest mixes
the contents of both vessels together. He pours the mizrak
containing the bullock's blood into that of the goat, and
then pours from this full vessel back into the empty one
(of the bullock) so that they will blend completely
together. All this is on account of the verse (Lev. 16:18)
"He shall then go out to the altar that is before God and
make atonement on it. He shall take some of the bullock's
blood and some of the goat's blood, and place the mixture
on the horns of the altar all around." We shall now look at
the portion of the service, referred to by this verse.

DISPATCHING THE SCAPEGOAT
CONFESSING FOR ALL OF ISRAEL
The High Priest now returns to the place where the
scapegoat is waiting, opposite the gate through which it
will be led off into the desert - the Eastern Gate.
Placing his two hands on the animal's head between its
horns, the High Priest now offers his confession for the
entire nation of Israel, as Scripture states (ibid. 20-21):
"And when he has made an end of atoning for the holy
place, and the Tent of Meeting, and the altar, he shall
present the live goat. And Aaron shall lay both his hands
on the head of the live goat, and confess over it all the
iniquities of the Children of Israel, and all their
transgressions in all their sins, putting them upon the
head of the goat... "

THE CONFESSION
"I beseech You, O Lord;
Grant atonement for the sins,
and for the iniquities and transgressions
which the entire house of Israel
has commited against You,
As it is written in the Torah
of Your servant, Moses:
'For on this day
atonement shall be made for you,
to purifiy you from all your sins
- before the Lord you shall be purified'."
As above, the congregation responds with the words
"Blessed be the Name of His glorious kingdom, for ever
and ever."

ACROSS THE BRIDGE
After confessing for Israel, the High Priest gives the
scapegoat into hands of the individual who had been
designated to lead it into the desert. This, too, was
considered a great privilege. Even though it is not an
intrinsic part of the service and therefore could even be
done by an Israelite, it was customarily safeguarded
within the priestly ranks

"TAKE OUR SINS AND GO!"
A special bridge led directly from the Temple court to the
outskirts of the city. This bridge connected the Temple
Mount complex with the Mount of Annointment, and the
scapegoat was led over this bridge and out into the desert.
On the way, groups of people called "Babylonians" (but
actually identified as Alexandrians) attempted to get at
the scapegoat. The Mishna (Yoma 6, 4) describes that
they were an annoyance: "They pulled at the goat's hair
and cried Ôtake our sins and be off with you! Take our
sins and go!'" They were eager to urge the priest who led
the scapegoat, that he should not tarry or hesitate in the
least.

TEN BOOTHS
All along the way between Jerusalem and the cliff - the
scapegoat's destination, a series of waystations had been
manned since before the onset of the Yom Kippur. This
was a system that had been devised to insure that the
mission was indeed carried out; men had been pre-
positioned at equidistant locations to render the
scapegoat's warden any assistance that he may require,
and to accompany him along the way. The Mishna
records that the distance between Jerusalem and the
desert cliff was 90 ris - 12 mil. The distance between
each station was one mil, or 2,000 amot (with the
exception of the distance betweent the last station and the
cliff, which was 2 mil).

TEN BOOTHS (CONTINUED)
These "stations" were actually booths, and food and drink were kept there
in the event that the priest leading the scapegoat should feel physically
unable to continue without breaking his fast. In such a case, he would be
permitted to eat and drink - as the priest passed by each booth, they would
call out to him: "There is food and water here!" Yet despite the distance
and the heat, the Talmud records that no priest ever had to break his fast;
the psychological advantage for the priests of knowing that the food and
water were there should the need arise was enough. Distinguished citizens
of Jerusalem accompanied the priest until the first booth; afterwards, men
from each booth accompanied him as far as the next station.

TO THE CLIFF
However, the men of the last station could not
accompany him all the way to the cliff, since this was a
greater distance and one is not permitted to walk more
than 2,000 amot in any direction on the Sabbath or
holidays. Therefore, they stood and watched from their
position, to make certain that the scapegoat was sent off
in the prescribed manner.

THE SCAPEGOAT DIES
Arriving at the cliff, the priest removes the crimson wool
that the High Priest had tied to the scapegoat's horns. He
divides it into two pieces; one piece he reties once again
to the animal's horns, and the second, to a rock. This is so
that he will also be able to see when the crimson color
has turned white, and know that atonement has been
made for Israel's sins. Then he pushes the goat backward
with his two hands.

THE SCAPEGOAT DIES (CONTINUED)
After he has accomplished his task, the priest who led the
scapegoat walks back to the last booth, and waits there
until dark before he returns to Jerusalem - for it has only
been permitted for him to travel this distance in order to
fulfill the duty of the scapegoat. However once that has
been done, he must wait until the conclusion of the Day
of Atonement before he returns.

THE SCOUTS' SIGNALS
Back inside the Holy Temple, after having delivered the
scapegoat into the hands of his colleague, the High Priest
must wait to receive word that the scapegoat has reached
the desert, for he is not permitted to begin the next stage
of the day's service until then. In addition to the miracle
of the crimson wool on the Sanctuary turning white, this
information reached the Temple another way as well:
scouts were positioned at high points all along the route
to the cliff. As the goat was led from one station to the
next, these scouts would signal each other by waving
cloths. When the scapegoat had been sent off, the news
was relayed back to the Temple through the scouts'
signals.

READING FROM THE TORAH
Once this news has been received, the High Priest descends to the Women's Court and reads aloud
from the book of Leviticus (chapter 16, the reading for Yom Kippur) before the congregation. This is
done with great ceremony. In the words of the Mishna (Yoma 7, 1): "The synagogue assistant takes the
Torah scroll from the synagogue, and gives it to the synagogue head. He, in turn, hands the Torah to
the assistant priest. The latter delivers it into the hands of the High Priest." All of this was done out of
honor for the High Priest, who is served by such a large staff.

THE BURNING OF THE BULL AND GOAT
"The bull and goat presented as sin-offerings, the blood
of which was brought into the Sanctuary to make
atonement, shall be taken outside the camp." (leviticus
16:27)
The two offerings are taken out the northern gate of
Jerusalem to the site known as "the Place of the Ashes."

DISPOSING OF THE WHITE VESTMENTS
At the conclusion of the service, the High Priest gives the
two sets of white vestments he has worn for the morning
and afternoon services, over to his assistants, who dispose
of them in the Chamber of Pinchas, a storeroom for
priestly garments.

A CELEBRATION OF THANKS
At the conclusion of this awesome day, after all the
service was completed and the day had waned, the High
Priest was accompanied by the entire multitude of
worshippers back to his own home. "When the High
Priest exited from the holy place unharmed, he made a
celebration for his loved ones" (ibid., 4) at the conclusion
of Yom Kippur - to give thanks to God that he
successfully guided the service, and was neither rendered
unfit nor adversely affected.
As we read in the High Holiday Prayer Book for the Day
of Atonement,
"How radiant was the appearance of the High Priest,
when he exited in peace from the holy place!
Like flashes of light that emanate
from the splendor of the angels -
such was the appearance of the High Priest."

Yom Kippur.ppt

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