An examination of The Day of Covering (Ransom by means of substitution)

Introduction:

The modern services of Erev Yom Kippur and Yom Kippur proper are, with the exception of “Kapporot” (Practised by a small minority of Jews) mostly devoid of emphasis on the providing of a blood covering for the remission of sin. This is because, left without a Temple (70 CE) and having refused Yeshua as the Mashiyach, Rabbinical Judaism needed to offer Jews an alternative to the G-d given directive of substitutional blood sacrifice (Leviticus 17:11; 16:2-34).

There are however a number of important and relevant aspects to the modern rabbinical observance that continue to reveal the Messiah. These prayers and traditions await their final revelation at the return of our King and play a present role in the lives of both Messianic and non-Messianic Jews today. There is also much for the Gentile follower of Messiah to learn from these practices.

The instruction for the observance of Yom Kippur (Day of Atonement), is recorded in Leviticus 23:26-32.

‘Adonai said to Moshe, 27 “The tenth day of this seventh month is Yom-Kippur; you are to have a holy convocation, you are to deny yourselves, and you are to bring an offering made by fire to Adonai. 28 You are not to do any kind of work on that day, because it is Yom-Kippur, to make atonement for you before Adonai your G-d. 29 Anyone who does not deny himself on that day is to be cut off from his people; 30 and anyone who does any kind of work on that day, I will destroy from among his people. 31 You are not to do any kind of work; it is a permanent regulation through all your generations, no matter where you live.32 It will be for you a Shabbat of complete rest, and you are to deny yourselves; you are to rest on your Shabbat from evening the ninth day of the month until the following evening.”’ –Vayikra/Leviticus 23:26-32Complete Jewish Bible (CJB)

The Hebrew text calls this day, “Yom ha-kippurim”, which literally translates, “Day of the coverings”. This makes sense when one reads of the number of sacrifices that are required (16:2-34).

One of the key aspects of this observance relating to the participation of both individual and corporate Israel, is the requirement to, “Humble your souls”. The Hebrew, “v’anaiytim et nefeshtaiychim” translates, “and afflict, sting, chasten and humble your entire being/core being (nefesh).” The Hebrew, “nefesh” meaning soul can be understood as referring to the core consciousness where all aspects of the being converge. Therefore it is also used as a distinct feature of the person when compared to the, “ruach” meaning spirit. This means that the ruach converges at the nefesh but can also be seen as a distinct part of the human being. Nefesh is also used as a metaphor for the appetite and in a general sense as a description of the action of human life as it relates to the individual’s earthly existence.

The Jew therefore, understands all these aspects of the command to, “humble your soul” and begins with a kinetic act of worship relating to the body (which is part of the soul), the act of fasting. From ancient times Yom Kippur has been known by the name, “The Fast” because it is the only G-d mandated fast in the Torah. This title was in use in first century CE during the earthly ministries of the Messiah and His disciples (Acts 27:9). The practice of fasting helps focus the other aspects of the soul and acts as a vehicle for complete humility in the face of G-d’s holiness. As we begin to fast we are acknowledging our sinfulness and our need for covering (a ransom made by substitution) in order to be in right relationship with G-d. We are also acknowledging our inability to atone for our own sin and our complete reliance on G-d for our salvation both as individuals and as a people. G-d has provided the means through Yeshua, however this does not negate the need for humility. No one can come to G-d without humility.

Yom Kippur and those of its practices that remain are therefore as relevant today as they were in ancient times. We find in the observance of this day a wonderful opportunity to again keep a short account with G-d regarding our sin and to have our faith and eternal security affirmed in the confession and forgiveness of this holy corporate gathering. It is an opportunity for us to repent as a people, together acknowledging our role and responsibility as light to the nations. It’s true that for the follower of Messiah, Yom Kippur occurs every day as we seek to walk humbly with our King, however, Yom Kippur cannot occur every day unless it first occurs as a singular event in our calendar. Therefore we keep the day in remembrance of what G-d has done, what G-d is doing and what G-d has promised He will do l’olam vayid.

For an article on the offerings of Yom Kippur and the Messiah foreshadowed, click on the link below to read last year’s Yom Kippur blog “Messiah and the Escaping Goat”:

http://bethmelekh.weebly.com/yaakovs-blog---14991514148914971493-15131500-1497150615111489/yom-kippur-the-messiah-the-escaping-goat

The Positive Traditions of Yom Kippur:

The Reconciliation of Ethnic Israel

“The Messiah our righteousness has turned from us. We are alarmed, we have no one to justify us. Our sins and the yoke of our transgressions He bore. He was bruised for our iniquities. He carried on His shoulders our sin. With His stripes we are healed. Almighty G-d, hasten the day that He might come to us anew; that we might hear from Mt. Lebanon (The Temple Mount) a second time through the Messiah.”


 –Oz M’lifnai B’reshit, Services for the Day of Atonement, Hebrew Publishing Co., 1928

This prayer is recorded in a Jewish High Holy days Siddur (prayer book) from 1928. It is part of the Musaf (between the morning and afternoon prayer service) which is added to the Yom Kippur observance. Though it doesn’t appear in more recent siddurim, it remains relevant today for all who call upon Hashem in humility.

Yom Kippur is a promise of the future redemption of ethnic Israel as prophesied by the prophet Zechariah and the Rebbe Shaul of Tarsus (Zechariah 12:10; 13:9; Romans 11:26). A day of national repentance when we (Ethnic Israel) will look on the one whom we have pierced and return to Hashem through the substitutional sacrifice of His Son Yeshua our Messiah.

“And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and pleas for mercy, so that, when they look upon Me, on Him Whom they have pierced, they will mourn for Him, as one mourns for an only son, and weep bitterly over Him, as one weeps over a firstborn.” –Zechariah 12:10

The Megillah of Jonah

The scroll of Jonah is read on Yom Kippur due to its repentant theme. We note that Jonah who represents Israel is left unrepentant at the end of the scroll. In fact the scroll of Jonah itself doesn’t end, why? Because Jonah (Israel) will be reconciled at a future date. This corresponds to the prophecies of both Zechariah and Paul the apostle (noted above). In the scroll of Jonah, Nineveh represents those who are repentant among the nations and Jonah (Israel), who has been a light to the nations (Nineveh) will later recognize and receive the Messiah in repentance, thus the end will come and Ha-Din (The Judgement) will be completed, the books of judgement will be opened and with them, the Lamb’s book of life in which the names of the redeemed are engraved in eternal blood (Yeshua’s sacrificial blood)

The Practice of Erev Yom Kippur:

The lighting of Candles and the Blessing for the Season

Candle Lighting

Barukh atah Adonai, Eloheinu, melekh ha'olam
Blessed are you, L-rd, our G-d, sovereign of the universe
asher kidishanu b'mitz'votav v'tzivanu
Who has sanctified us with Your righteous actions and commanded
l'had'lik neir shel [shabbat v'shel] yom tov (Amein)
us to light the candles of [Shabbat and of] the holiday (Amen)

Every Jewish Shabbat begins with the lighting of two candles, shamor v’zakhor, to observe and remember. We observe the convocation (Holy gathering) that HaShem has instructed and in doing so we remember what G-d has done, what He is doing among us and what He has promised to do in the future.

Blessing for the season: Shehecheyanu

Barukh atah Adonai, Eloheinu, melekh ha'olam
Blessed are you, L-rd, our G-d, sovereign of the universe
shehecheyanu v'kiyimanu v'higi'anu laz'man hazeh. (Amein)
Who has kept us alive, sustained us, and enabled us to reach this season (Amen)

We’re reminded that if it were not for the life giving providence of G-d we would not be able to observe the present season of His revelation.

Erev Yom Kippur

Kol Nidrey

Many Christians and some Messianic Jews reject the practice of Kol Nidrey (Voice of Annulment), which is prayed in the synagogue on the eve of Yom Kippur. The same say that this prayer contradicts the teaching of the Scriptures and in particular the teaching of Yeshua (Matthew 5:33-37). They say that no oaths or vows should be entered into by Christians. They are of course happy to make oaths and vows at weddings and other covenant occasions such as baby dedications and anniversaries.

“Again, you have heard that our fathers were told, ‘Do not break your oath,’ and ‘Keep your vows to Adonai.’ 34 And I tell you not to swear at all — not ‘by heaven,’ because it is G-d’s throne; 35 not ‘by the earth,’ because it is his footstool; and not ‘by Yerushalayim,’ because it is the city of the Great King.  36 And don’t swear by your head, because you can’t make a single hair white or black. 37 Just let your ‘Yes’ be a simple ‘Yes,’ and your ‘No’ a simple ‘No’; anything more than this has its origin in evil.” –Matthew 5:33-37

First we should note that not once in the text of Matthew 5:34-37  does Yeshua refer to making an oath or vow to G-d, rather He refers to making oaths and vows using objects in order to distinguish those oaths and vows as being more binding than a simple oath or vow to G-d. Yeshua is saying, “Do as the Torah says, and keep your oaths and vows to G-d”, He is illuminating the commandment and qualifying the truth by saying that every word you say is a vow, an oath, because every word you say is said before G-d. It is noteworthy that Yeshua begins Matthew 5 by saying, “I have not come to abolish the Torah but to fill it (illuminate its meaning).”

Rav Shaul (Paul the Apostle), a devote follower of Yeshua and an observant Jew made vows as testified to by the text of the New Testament.

“Shaul/Paul, having remained many days longer, took leave of the brothers and sisters and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchrea he had his hair cut, for he was keeping a vow.” –Acts 18:18

There is then no valid Biblical argument against the taking of vows, providing one remembers that everything we say is said before G-d and that He holds us accountable for all our words.

The other argument against the prayer of Kol Nidrey revolves around the idea that a believer can’t escape the obligation incumbent upon them in the taking of a vow. This is nonsense, every false word we have uttered in sin can be covered by the substitutionary ransom of our Messiah Yeshua. This is not to say that we’re no longer accountable, rather we are forgiven in Him and those things we are able to make amends for we act on while those that are impossible to keep we rest on His shoulders. Kol Nidrey does not release us from our rightful obligations, rather it releases us from vows and oaths made foolishly or in sin. This reflects the proper conduct of the Scriptures which teach that the foolish vows of an unwed daughter or a wife are subject to a Father or Husband’s approval or annulment (Numbers 30). Messiah is to be our Husband, HaShem is our Father, and therefore our foolish and sinful vows are subject to His approval or annulment.

Therefore, Kol Nidrey is a valid contemporary kinetic worship practice that is available to Messianic Jews and Christians for the sake of pruning our hearts and refining our relationship with G-d in Messiah our King.

Kol Nidrey is prayed on the eve of Yom Kippur as a petition for mercy from G-d and the annulment of foolish and sinful vows. This prayer also seeks HaShem’s help in fulfilling vows that have been left undone so that restoration may be made where possible. This reflects the entire essence of the Days of Awe which are the ten days of returning between Rosh HaShanah and Yom Kippur.

Kol Nidrey (Voice of Annulment)

"All vows, obligations, oaths, and anathemas, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next (whose happy coming we await), we do repent. May they be deemed absolved, forgiven, annulled, and void, and made of no effect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths."

The leader and the congregation then say together

"And it shall be forgiven all the congregation of the children of Israel, and the stranger that sojourns among them, seeing all the people were in ignorance" –Numbers 15:26

Ashamnu (We are guilty): Based on Daniel 9

ASHAMNU: We have become desolate.
BAGADNU: We have betrayed our potential, our families, God Himself.
GAZALNU: We have stolen.
DEBARNU DOFI: We have spoken with "two mouths" – we have been hypocritical.
HEYVINU: We have made things crooked.
VI'HIRSHANU: And we have incited  others to act wickedly.
ZADNU: We have sinned intentionally.
CHAMASNU: We have been violent.
TAFALNU SHEKER: We have become desensitized to dishonesty.
YATZNU RA: We have given bad advice.
KIZAVNU: We have disappointed God, ourselves and others by not living up to our promises. LATZNU: We have been contemptuous.
MARADNU: We have rebelled.
NI'ATZNU: We have provoked people.
SARARNU: We have turned aside closing our eyes to moral obligations.
AVINU: We have given in to  our impulses.
PASHANU: We have broken standards of behaviour that we know to be right and then justified this because of our egotism.
TZARARNU: We afflicted others.
KISHINU OREF: We have been stiff-necked.
RISHANU: We have been wicked. When Moses saw his fellow Jew striking another Jew, he called him "rasha (Wicked)." He never used this phrase in any other context.
SHICHATNU: We have been immoral.
TA'INU: We have erred.
TITANU: We have misled others.

Al Chet (Missing the mark)

For the sin which we have committed before You under duress or willingly.
And for the sin which we have committed before You by hard-heartedness.
For the sin which we have committed before You inadvertently.
And for the sin which we have committed before You with an utterance of the lips.
For the sin which we have committed before You with immorality.
And for the sin which we have committed before You openly or secretly.
For the sin which we have committed before You with knowledge and with deceit.
And for the sin which we have committed before You through speech.
For the sin which we have committed before You by deceiving a fellowman.
And for the sin which we have committed before You by improper thoughts.
For the sin which we have committed before You by a gathering of lewdness.
And for the sin which we have committed before You by verbal [insincere] confession.
For the sin which we have committed before You by disrespect for parents and teachers.
And for the sin which we have committed before You intentionally or unintentionally.
For the sin which we have committed before You by using coercion.
And for the sin which we have committed before You by  desecrating the Divine Name.
For the sin which we have committed before You by impurity of  speech.
And for the sin which we have committed before You by foolish  talk.
For the sin which we have committed before You with the evil  inclination.
And for the sin which we have committed before You knowingly or unknowingly.

For all these, G-d of pardon, pardon us, forgive us, atone for us. 

For the sin which we have committed before You by false denial and lying.
And for the sin which we have committed before You by a bribe-taking or a bribe-giving hand.
For the sin which we have committed before You by scoffing.
And for the sin which we have committed before You by evil talk  [about another].
For the sin which we have committed before You in business  dealings. 
And for the sin which we have committed before You by eating  and drinking.
For the sin which we have committed before You by [taking or  giving] interest and by usury.
And for the sin which we have committed before You by a haughty demeanour. 
For the sin which we have committed before You by the prattle of our lips. 
And for the sin which we have committed before You by a glance of the eye.
For the sin which we have committed before You with proud looks.
And for the sin which we have committed before You with impudence.

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

For the sin which we have committed before You by casting off the yoke [of Heaven].
And for the sin which we have committed before You in passing judgment.
For the sin which we have committed before You by scheming against a fellowman. 
And for the sin which we have committed before You by a begrudging eye. 
For the sin which we have committed before You by frivolity.
And for the sin which we have committed before You by obduracy.
For the sin which we have committed before You by running to do evil.
And for the sin which we have committed before You by tale-bearing.
For the sin which we have committed before You by swearing in vain. 
And for the sin which we have committed before You by causeless hatred.
For the sin which we have committed before You by embezzlement.
And for the sin which we have committed before You by a confused heart.

 For all these, G-d of pardon, pardon us, forgive us, atone for us.

And for the sins for which we are obligated to bring a burnt-offering. 
And for the sins for which we are obligated to bring a sin-offering.
And for the sins for which we are obligated to bring a varying offering [according to one's means].
And for the sins for which we are obligated to bring a guilt-offering for a certain or doubtful trespass. 
And for the sins for which we incur the penalty of lashing for rebelliousness. 
And for the sins for which we incur the penalty of forty lashes.
And for the sins for which we incur the penalty of death by the hand of Heaven. 
And for the sins for which we incur the penalty of excision and childlessness. 
And for the sins for which we incur 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 (Beloved One) in every generation, and aside from You we have no King who forgives and pardons.

The Covering and Cleansing of the New Covenant:

Forgive us all these sins through the ransoming of Your Son our redeemer.

“He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

All we like sheep have gone astray; we have turned everyone to his own way; and the Lord hath laid on him the iniquity of us all.” –Isaiah 53:5-6

In the past You provided temporary atonement through the sacrificial system.

“Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation that remains among them in the midst of their uncleanness.” –Leviticus 16:15-16

“And the L-rd spake unto Moses, saying,
‘For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.’” –Leviticus 17:1, 11

Now You provide eternal atonement through Yeshua our Messiah.

“For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh:
How much more shall the blood of Messiah, Who through the eternal Spirit offered Himself without spot to G-d, purge your conscience from dead works to serve the living G-d?” –Hebrews 9:13-14

“For this priest (Yeshua), after He had offered one sacrifice for sins for ever, sat down on the right hand of G-d;
For by one offering He has perfected forever them that are being sanctified.” –Hebrews 10:12, 14

AVEINU MALKEINU (OUR FATHER, OUR KING)

Aveinu Malkeinu, Our Father, Our King,
Be gracious to us and answer us, for we are unworthy;
Deal with us in compassion and faithful love and deliver us.

Aveinu Malkeinu, Our Father, our King, we have sinned before You.
Aveinu Malkeinu, Our Father, our King, we have no King but You.
Aveinu Malkeinu, Our Father, our King, deal with us for the sake of Your name.
Aveinu Malkeinu, Our Father, our King, may the new year be good for us.
Aveinu Malkeinu, Our Father, our King, nullify all evil decrees against us.
Aveinu Malkeinu, Our Father, our King, render the counsel of our enemies of no effect.
Aveinu Malkeinu, Our Father, our King, nullify the designs of those who hate us.
Aveinu Malkeinu, Our Father, our King, nullify the designs of those who hate us.
Aveinu Malkeinu, Our Father, our King, close the mouths of our adversaries and accusers.
Aveinu Malkeinu, Our Father, our King, overcome our oppressors and adversaries.
Aveinu Malkeinu, Our Father, our King, withhold plague from Your inheritance.
Aveinu Malkeinu, Our Father, our King, forgive and pardon all our iniquities.
Aveinu Malkeinu, Our Father, our King, blot out our transgressions from before Your eyes.
Aveinu Malkeinu, Our Father, our King, return us in repentance to You.
Aveinu Malkeinu, Our Father, our King, destroy the evil judgment decreed against us.
Aveinu Malkeinu, Our Father, our King, let Your remembrance of us be for good.
Aveinu Malkeinu, Our Father, our King, inscribe us in the book* of good life. 
Aveinu Malkeinu, Our Father, our King, inscribe us in the book of redemption and salvation.
Aveinu Malkeinu, Our Father, our King, inscribe us in the book of maintenance and sustenance.
Aveinu Malkeinu, Our Father, our King, inscribe us in the book of merit.
Aveinu Malkeinu, Our Father, our King, inscribe us in the book of forgiveness and pardon.
Aveinu Malkeinu, Our Father, our King, let salvation soon spring forth for us.
Aveinu Malkeinu, Our Father, our King, raise up the strength of Israel, Your people.
Aveinu Malkeinu, Our Father, our King, raise up the strength of Your Anointed.
Aveinu Malkeinu, Our Father, our King, fill our storehouses with plenty.
Aveinu Malkeinu, Our Father, our King, hear our voice, spare us and have mercy on us.
Aveinu Malkeinu, Our Father, our King, receive our prayer in mercy and with favour.
Aveinu Malkeinu, Our Father, our King, open the gates of heaven to our prayer.
Aveinu Malkeinu, Our Father, our King, turn us not back empty from Your presence.
Aveinu Malkeinu, Our Father, our King, remember that we are but dust.
Aveinu Malkeinu, Our Father, our King, have compassion on us, our children and infants.
Aveinu Malkeinu, Our Father, our King, do this for the sake of those slain for Your sake.
Aveinu Malkeinu, Our Father, our King, do it for Your sake, if not for ours.
Aveinu Malkeinu, Our Father, our King, do it for Your sake and save us.
Aveinu Malkeinu, Our Father, our King, do it for the sake of Your Name by which we are called.
Aveinu Malkeinu, Our Father, our King, be gracious to us and answer us, for we have no good works of our own; deal with us mercifully and save us.

Aveinu Malkeinu, Our Father, Our King, forgive us for the sake of Yeshua our Messiah and in His name renew us.

Oz M’lifanai B’reshit

“The Messiah our righteousness has turned from us. We are alarmed, we have no one to justify us. Our sins and the yoke of our transgressions He bore. He was bruised for our iniquities. He carried on His shoulders our sin. With His stripes we are healed. Almighty G-d, hasten the day that He might come to us anew; that we might hear from Mt. Lebanon (The Temple Mount) a second time through the Messiah.”

Mi Sh’ana (Answer us)

Rabbi: He Who answered Avraham our father on Mount Moriah,
Cong: His son Isaac bound on the altar
Rabbi: Jacob in Bethel and Joseph in prison
Cong: He will answer us, He Who answered our forefathers at the red sea, Moses at Horeb, Aaron with censer, and Phineas when he rose from the people, He will answer us.
Rabbi: He Who answered Joshua in Gilgal, Samuel in Mizpah, David and his son Solomon in Jerusalem, Elijah on Carmel, and Elisha in Jericho,
Cong: He will answer us.
Rabbi: He Who answered Jonah in the fish, Hezekiah in his illness, Hananiah, Mishael and Azaryah in the furnace and Daniel in the lions den,
Cong: He will answer us.
Rabbi: And so it will be that before they call I will answer them, and while they are still speaking I will hear their prayer.

“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” –1 John 1:9

Lekhaiyay Olam Katavnu

Because of the redeeming death and resurrection of our Messiah Yeshua, with joy we acknowledge the writing of our names in the Lambs book of life for all eternity.

Lekhaiyay Olam Katavnu
We have been inscribed in the book of life forever!

Some have asked, “Why should I repent for things my nation has done wrong, things that I didn’t directly participate in?”

The answer to this is the action of the prophet Daniel, a tzadik (righteous one) among the exiles of Israel, who confessed to G-d concerning both his personal sin and that of his people, even though he himself was a righteous man who walked with G-d whole heartedly (Daniel 9).

© Alastair Brown 2015

Download this concise Erev Yom Kippur worship guide for home observance:

At sun set the evening prior to the 1st of Tishrei, the high Holy days of HaShem begin. In Secular Hebrew terms this day is called Rosh Hashanah—the head of the year (New year). (Ezekiel 40:1) This also makes sense spiritually because G-d is the Head of Israel and Messiah is the Head of the Ecclesia—Community of believers. He is the א (Aleph)—beginning.

This convocation (sacred gathering) is also known as Yom Ha-Zikaron (The Day of Remembrance: Leviticus 23:24) and Yom Ha-Din (The Day of Judgment: A rabbinical title). The first name represents HaShem’s absolute fidelity and righteousness, His faithfulness to His covenants, even in the face of our faithlessness. The second name reminds us that G-d is a just Judge, Who examines the hearts of humanity.

The Bible calls this particular Sabbath day “Yom T’ruah”—the day of the blowing sounds. Shofrot—rams’ horns—are heard throughout Israel proper and the world (Lev 23:24: Num 29:1). The ram’s horn has been used throughout Israel’s history, to signify the coronation of her kings. It is due to this fact that Jews focus on God the King during this time of introspection, self-examination and shuvah—returning--repentance.

The Father heart of G-d is also reflected upon at this time because G-d is known as Adonai Elohim—Merciful G-d (Father) and Judge. The two images of Father and King are attributed to HaShem in worship. This day begins the Days of Awe, which continue for ten days. These days are a time of personal and corporate reflection and self-examination, which culminate in repentance on the Day of Covering/Atonement--Yom  Kippur.

This season affords us the opportunity to contemplate G-d as Father and King. He is not a king like any other king. Nobody chose Him to be king, He is simply King. This is clearly articulated in the prayer tradition of Israel, which begins each prayer with these words; “Blessed are You O L-rd our G-d, King of the universe.” We are not able to make G-d king of our lives—we have only one choice to make concerning His Kingship and kingdom: will we submit to and accept His Kingship, thus becoming subjects of His kingdom? Or, will we choose the kingship of another, denying G-d’s Kingship—He is King regardless—thus becoming enemies of The King and His kingdom. Thank G-d for our Messiah, who is King of kings and L-rd of lords—He has revealed G-d’s Kingship to us. Let’s participate in the reflective process of Rosh Hashannah, seeking to draw near to G-d, because He has first drawn near to us. His Word says, “He is close to all who call upon Him; to all who call upon Him in Truth.” –Tehilim/Psalm 145:18

For both personal and corporate reflection I offer the following prayer tradition:

Aveinu Malkeinu
Our Father and King

Blessed be The Lord

Leader: Bless The Lord, Who is Blessed

Together: Bless The Lord, Who is Blessed forever, eternally

Together: Blessed, praised, glorified, honored, and exalted be the name of the King of kings, the Holy One, blessed be He, Who is the first and the last, and beside Him there is no G-d.

Selah: Pause, contemplate, listen and receive…

Together: Extol Him in the heavens—Lord is His name, rejoice before His face. His name is honored beyond all blessing and praise. Blessed be His name whose glorious kingdom is forever. Let the name of the L-rd be blessed forever, eternally.

Selah: Pause, contemplate, listen and receive…

Our Father and King: Psalm 145

1 A Psalm of praise; of David. I will extol You, my G-d, O King; and I will bless Your name forever and eternally.  2 Every day I will bless You; And I will praise Your name for ever and eternally.  3 Great is Adonai, and greatly to be praised; And His greatness is unsearchable. 

G-d, Our Father and King is Great (outside of all things—In Him all things exist and have their being), His greatness is unsearchable, it cannot be known completely, He is beyond the reach of human understanding. 

4 One generation shall praise Your works to another, And shall declare Your mighty acts. 

G-d, Our Father and King will be known throughout the generations of humanity. He is eternal, past present and future. 

5 Of the glorious majesty of Your honor, And of Your wondrous works, I will meditate. 

G-d, Our Father and King is majestic and honorable. All His actions and the result of them are worth contemplating. 

6 And men shall speak of the might of Your terrible acts; And I will declare Your greatness. 7 They shall utter the memory of Your great goodness, And shall sing of Your righteousness. 

G-d, Our Father and King is fearsome. He is worthy to be feared. He is righteous. We can trust that He will only be and do what is right. 

8  Adonai is gracious, and merciful; Slow to anger, and of great loving-kindness. 

G-d, Our Father and King is gracious—that means He shows mercy to those who don’t deserve it. He is merciful. He is loving and kind. 

9 Adonai is good to all; And His tender mercies are over all His works. 

G-d, Our Father and King is good to everybody—not just Christians, everybody, this is called common grace--that doesn’t mean everybody is forgiven, we are all children of creation but we are not all children of G-d. Common grace is over the children of creation until the judgment, and then only those under saving grace will continue to experience the grace of God into eternity. 

10 All Your works shall give thanks to You, O Adonai; and the righteous shall bless You. 11 They shall speak of the glory of Your kingdom, And talk of Your power;  12 To make known to humanity His mighty acts, and the glory of the majesty of His kingdom. 

G-d, Our Father and King, bestows glory upon His kingdom. 

13 Your kingdom is an everlasting kingdom, And Your dominion endures throughout all generations. 

G-d, Our Father and King and His kingdom are eternal. 

14 Adonai upholds all that fall, and raises up all those that are bowed down in humility. 

G-d, Our Father and King supports us when we fall down and lifts us up when we come to Him in submission and repentant worship. 

15 The eyes of all wait for You; And You give them their food in due season. 16 You open Your hand, And satisfy the desire of every living thing. 

G-d, Our Father and King has the attention of the entire world—whether we realize it or not—everyone is reliant on G-d for their food. 

17 Adonai is righteous in all His ways, And gracious in all His works. 

G-d, Our Father and King is right acting in all He is and does. He is gracious through every action He performs.

18 Adonai is close to all who call upon Him, To all that call upon Him in truth.

G-d, Our Father and King is close to us, He is close to us when we call to Him with a truthful heart/motivation. 

19 He will fulfil the desire of them that fear Him; He will also hear their cry and will save them. 

G-d, Our Father and King will see to completion the desire of those who fear Him. He will hear our crys for help and save us. 

20 Adonai preserves all those that love Him; But all the wicked He will destroy. 

G-d, Our Father and King will preserve us, He will never allow us to be apart from Him. Preserve here means eternal preservation-which does not end at death. For those of us who acknowledge Him as King, there will be life, even though we die 

21 My mouth shall speak the praise of Adonai; and let all flesh bless His holy name for ever and eternally.

G-d, Our Father and King is deserving of our praise and worship.

Aveinu Malkeinu–Our Father and King

Our Father, our King, be gracious to us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, we have sinned before you.
Our Father, our King, we have no king except You.
Our Father, our King, deal with us kindly for the sake of Your name.
Our Father, our King, renew a year of good for us.
Our Father, our King, annul every evil decree against us.
Our Father, our King, exalt the majesty of Your Messiah.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, be gracious unto us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, forgive and pardon our sins.
Our Father, our King, blot out our transgressions, and remove our sins from Your sight.
Our Father, our King, may we return to You in perfect repentance.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, bring glory to Israel Your people.
Our Father, our King, bring understanding and peace to Your children amongst the nations.
Our Father, our King, provide us with Your abundant blessings.
Our Father, our King, grant our prayers for Your sake, if not for ours.
Selah: Pause, contemplate, listen and receive…
Our Father, our King, be gracious to us and answer us, for of ourselves we are unworthy (Our worth is in You); deal with us in compassion and faithful love and deliver us.
Selah: Pause, contemplate, listen and receive…

Messianic addition:

Aveinu Shabashamayim 
Our Father in Heaven

Our Father, Who is in the heavens
May Your name be kept Holy
Selah: Pause, contemplate, listen and receive…
Your kingdom come
Your will be done
On earth, just as it is in the heavens
Selah: Pause, contemplate, listen and receive…
Give us today our daily bread
And forgive us our debts
As we choose to forgive the debts of others
Selah: Pause, contemplate, listen and receive…
Don’t lead us into trials
But, reach down and pull us up out of evil
Selah: Pause, contemplate, listen and receive…
For Yours is the kingdom, the power and the glory
Forever and eternally

Selah: Pause, contemplate, listen and receive…

© 2014 Alastair Brown