The Unconditional Love of the Offering of Himself as Our Eternal High Priest!
September 21, 2007
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IT IS THE SEASON OF THE GREAT ATONEMENT, THE YOM KIPPUR
Hebrews 9:23 to 10:18 – It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. [24] For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: [25] Nor yet that he should offer himself often, as the high priest entereth into the holy place every year with blood of others; [26] For then must he often have suffered since the foundation of the world: but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. [27] And as it is appointed unto men once to die, but after this the judgment: [28] So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. [1] For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. [2] For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. [3] But in those sacrifices there is a remembrance again made of sins every year.
[4] For it is not possible that the blood of bulls and of goats should take away sins. [5] Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: [6] In burnt offerings and sacrifices for sin thou hast had no pleasure.
[7] Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. [8] Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; [9] Then said he, Lo, I come to do thy will, O God. He taketh away t he first, that
he may establish the second. [10] By the which will we are sanctified through the offering of the body of Jesus Christ once for all.
[11] And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: [12] But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; [13] From henceforth expecting till his enemies be made his footstool. [14] For by one offering he hath perfected for ever them that are sanctified.
[15] Whereof the Holy Ghost also is a witness to us: for after that he had said before, [16] This is the covenant that I will make with them after those days,
saith the Lord, I will put my laws into their hearts, and in their minds will I write them; [17] And their sins and iniquities will I remember no more. [18] Now where remission of these is, there is no more offering for sin.
This is an excellent description of the High Priest Yom Kipper activity on the Day of Atonement (Covering for Sin).
Begin Jerusalem Post Article
Parashat Yom Kippur: Unconditional love
Shlomo Riskin, THE JERUSALEM POST
September 19, 2007
A major aspect of our Yom Kippur liturgy is the service of the High Priest on this Day of Forgiveness. The detailed description of the dramatic service can only be understood in the context of the biblical promise, “For on this day the Almighty will forgive you for all your sins…” Indeed, the High Priest assumes the role of the Community of Israel, and it is to a great extent his proper execution of the service which brings about the forgiving of a nation.
Certainly, the day’s high point – or at least one of its highlights – is when the High Priest enters the Holy of Holies. At that moment comes the loftiest convergence of sanctity in the Jewish year: the holiest of men in
the holiest of places on the holiest of days. The purpose of this sacred entry is to bring the offering of incense, one of the most difficult activities in the Temple. However, the High Priest does not enter this holiest of places only once; he is enjoined to enter it again, much later in the afternoon, when he must first remove his golden garments, bathe a fourth time, and put on the white linen garments. And this second time there is no specific offer ing, certa
inly none mentioned in the Bible or Talmud.
So why does he go in again?
There are those who suggest that he changes clothes this fourth time to enter the Holy of Holies and remove the vessels he brought in on his previous visit. Many commentators suggest that this teaches a critical lesson: one must always clean up after oneself. But why not instruct him to remove the vessels at the end of his first visit
?
I would like to suggest another reason, based on a fascinating instruction found in many High Holy Day prayer books from two centuries ago which begins with the words “Avinu Malkenu” (Our Father our King). Just before the last request in this prayer, “Please be gracious to us for no reason and answer us because we do not have meritorious good deeds; act in righteousness and loving kindness toward us and save us,” there appears the following insertion: “The Holy Ark is to be closed before reciting this petition, and it is to be uttered in a whisper.”
The usual explanation given for this instruction is the following analogy. Imagine that you owe a person $1,000 and are asking him for another $1,000. It’s hard to imagine that you would shout your request for the additional funds, adding that you don’t have the means to pay him back. At best you would reveal your position in an embarrassed whisper.
The great hassidic sage Rabbi Levi Yitzhak of Berditchev, however, would always insist on keeping the Ark open for this last request, and would sing the words out loud in unison with the congregation. He explained his departure from custom with what he believed was the central teaching regarding Yom Kippur: Our God is a God of unconditional love, Who guarantees forgiveness despite our unworthiness and dearth of good deeds.
This is the biblical promise that the Almighty will forgive us on Yom Kippur, as long as we admit our unworthiness and ask for His forgiveness. Hence, there is no greater reason for our rejoicing on this day, even though have no good deeds.
Rabbi Levi Yitzhak’s interpretation is borne out by the magnificent Book of Jonah, which we read toward the conclusion of Yom Kippur.
Jonah attempted to escape from God’s presence because his sense of justice could not abide a God who was a hanun (one who showed grace without cause, in colloquial terms a freier or sucker) who would be willing to forgive the evil people of Nineveh merely because they asked for forgiveness. Jonah’s reluctance notwithstanding, God’s message of being a God
of forgiveness wins the day.
Therefore I would suggest that it behooves the High Priest to enter the Holy of Holies a second time without any offering, any act of service or dedication. The priest concludes the Yom Kippur service by standing before the Almighty just as he is, secure in his faith that God will forgive him and his people.
The writer is the founder and chancellor of Ohr Torah Stone Colleges and Graduate Programs, and chief rabbi of Efrat.
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