"It will be with the last deliverer,(the Messiah), as with the first (Moses); as the first deliverer revealed himself first to the Israelites and then withdrew, so also will the last deliverer reveal himself to the Israelites and then withdraw for a while.” –Midrash Rut Rabbah Prayer is not said for God’s benefit. He is all knowing and sees every part of our being. Prayer is a gift of God that allows us the opportunity for sober self-reflection and a relational connection to our Creator and to one another. Selichot are prayers of contrition prayed on fast days and in the month of Elul (Sixth month) approaching Rosh Hashanah, as well as in the period between Rosh Hashanah (Head of the year) and Yom Kippur (Day of Atonement).
Selichot is the feminine plural form of Selichah, meaning “forgive”. Selichah is used in colloquial speech to say “excuse me” or “sorry” etc. Thus, Selichot are prayers that acknowledge God’s attributes and confess our missing the mark [sin]. With the prayers of Selichot we approach God in a state of kavanah (humble intention), seeking His forgiveness from a position of contrition. We pray both individually and corporately, so as to remind every believer that sin affects both our individual and corporate relationship to God and one another. In the Sepharadi tradition Selichot are said from the beginning of the month of Elul, while in the Ashkenaz tradition they are said on the Sunday (Saturday after Havdalah) preceding Rosh Hashanah through to Yom Kippur. The Selichot service begins with sober self-examination (Romans 12:3). Worshippers examine their deeds of the past year, seeking forgiveness, making amends and choosing to live differently. The central theme of the prayers is Teshuvah (To return, repent). In Messiah we understand that we are expected to live out our faith through a daily repentant practice that keeps a short account before God (1 John 1:5-8; Hebrews 10:14), however, this does not negate our need for a yearly reminder of our need to consider all of life in light of the Holiness of our Merciful King. Rabbinical Judaism has all but dispensed with the need for the shedding of blood for the atoning of sin, in spite of the Torah’s requirement (Leviticus 17:11; Cf. Hebrews 9:22). Thus, the rabbinical practice of Selichot relies on Jewish mysticism and the petitioner’s actions to qualify forgiveness and freedom from sin. This is error. Neither our prayers nor our actions purchase our redemption and forgiveness. To the contrary, it is only by the shedding of blood and only through God’s acting in love toward us that we receive forgiveness through His Messiah Yeshua, the Ram of Yom Kippur and the Lamb of Pesach. This does not invalidate Selichot but it does change the way a follower of Yeshua approaches these sacred prayers. Categories of Selichot [Ashkenaz tradition]:
* Thus, Selichot begins with forgiveness [1. Selichah], because it is understood that God’s Mercy precedes His judgement. It is followed by a corporate [2. Pizmon] acknowledgement of God’s attributes and our need to repent as a people. The need for a substitutionary sacrifice [3. Akeidah] is acknowledged (Though not properly understood by modern Rabbinical Judaism). Confession of sin is made, both individual and corporate [4. Chatanu]. Finally, we fall on our faces (nefilat apayim) as supplicants seeking grace and unmerited favour [5. Techinah]. * This is the Gospel, hidden in plain sight until that time when it will be unveiled and made known to all Israel (Romans 11). The Thirteen Attributes of God Prayer is not said for God’s benefit. He is all knowing and sees every part of our being. Prayer is a gift of God that allows us the opportunity for sober self-reflection and a relational connection to our Creator and to one another. In acknowledging Who God is by way of alluding to His Names and attributes, we receive comfort even before we offer our petition before Him. The prayers of Selichot draw our attention to the thirteen attributes of God’s mercy revealed to Moses by God following the sin of the golden calf (Exodus 34:6-7). “And HaShem passed before him and proclaimed, ‘HaShem [YHVH: Mercy], HaShem (1), El [God] (2), Rachum [merciful] (3) and Chanun [gracious] (4), Erekh Apayim Slow to anger (5), and Rav-Chesed abounding in kindness (6) and Emet truth (7), Notzer-Chesed: keeping mercy for thousands (8), Nosei Avon: Carrying perversity (9) and Pesha: rebellion (10) and Chata’ah sin (11), by Lo yenakeh: not clearing the guilty (12), Poked Avon: visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.’”
It is a worthwhile exercise to contemplate the thirteen attributes of God and consider how the Person of God participates in our Teshuvah (returning): In Hebrew terms this is known as Kavanah (intention). There is great comfort to be found not only in His mercy but also in His bearing our iniquity and His justice etc. “And Adonai passed before the face of Moses and proclaimed, ‘Adonai, Merciful El, Judge and Almighty One, merciful and gracious, slow to anger, and abundant in kindness and truth, keeping mercy for thousands, carrying perversity and rebellion and sin, not clearing the guilty, visiting the iniquity of the fathers upon the children and the children’s children to the third and the fourth generation.’ (Exodus 34:6-7)” “We have sinned, our Rock, forgive us, our Creator May You forgive our iniquities and our wrong doings, and make us your heritage (Selichot).” “We pray in the Name of our King Messiah Yeshua our salvation: thankful that His shed blood has atoned for our sin.” (Messianic Jewish) © 2018 Yaakov Brown “Do not think that I came to abolish the Torah (Instruction) or the Prophets; I did not come to abolish but to fill.” -Mattitiyahu/Matthew 5:17 Introduction:
Simchat Torah is a celebration of the Torah (Instruction [Five books of Moses]). It occurs at the convergence point where the yearly Torah cycle both reaches its goal and with unbroken continuity, begins again. The service begins with the regular Torah liturgy followed by the aliyah (Going up) of the Chatan Torah (Groom of the Torah). This person is selected for the privilege of reading the last portion (Parashat V’zot Ha-Berachah D’varim [words]/Deut. 33:1-34:12) of the Torah (Instruction) for the end of the yearly Torah cycle. At the completion of the reading of the last Torah portion, “Parashat V’zot Ha-Berachah” (And this is the Blessing), the following is shouted by the community: “Chazak! Chazak! V’nitchazeik” [Be strong! Be strong! And may we be strengthened] The Torah scroll is then rolled out and back to the beginning, and the Chatan Bereishit (Groom of the beginning) reads the first portion of the Torah (Bereishit Genesis 1:1-6:8) to begin the next yearly Torah cycle. This Torah portion is named, “Bereishit” (Beginning). Messiah Yeshua, the Author and Goal of the Torah Messiah Yeshua (Jesus) is the Chatan Torah [Groom of the Torah] (He is the Author and the essence [D’var] of the Torah and fills the Torah with purpose, making the Word [D’var] of God echad [Complex unity]). Yeshua is also the goal of the Torah (Romans 10:4), and the Chatan Bereishit [Groom of the Beginning] (John 1:1); within time and space, He is the Alpha and Omega, eternal, the Aleph and Tav, the beginning and the goal, and at the same time, He is without beginning or end because He transcends time and space, having existed before the beginning and continuing to exist beyond the conclusion of time and space. Yeshua is the perfect Jew, having faultlessly kept the Torah. He is the only Jew ever to have achieved this. He is also God with us, “Immanuel” according to the prophet (Yishaiyahu/Isaiah 7:14). Contrary to the misteaching of some of the fathers of the Christian faith, Yeshua did not end the Torah in the sense that an end is the finish or conclusion of a matter, rather Yeshua is the end in the sense that He is the goal of the Torah. In fact, as we have already stated, He is both the Author and the Goal of the Torah. Mattitiyahu/Matthew 5:17 “Do not think that I came to abolish the Torah (Instruction) or the Prophets; I did not come to abolish but to fill.” Yochanan/John 1:1-5, 14 “In the beginning was the Word (HB. D’var, GK. Logos, AR. Memra), and the Word was with Elohim (God), and the Word was Elohim (God). He was in the beginning with Elohim (God). All things came into being through Him, and apart from Him nothing came into being that has come into being. In Him was life, and the life was the Light of men. The Light shines in the darkness, and the darkness cannot comprehend or overcome it… And the Word was made flesh, and dwelt (In the Sukkah of human form, housing the glory of the Father, as was the role of the Mishkhan in the desert) among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth.” * For the celebration of the combined holiday of Shmini Atzeret/Simchat Torah, it is traditional to throw candy and make honeyed foods for the children to remind them that God’s word is sweet like honey from the honey cone (Tehilim/Psalm 119:102-103). What the Bible says about The Word Tehilim/Psalm 119:102-103 “I have not turned aside from Your ordinances, for You Yourself have taught me. How sweet are Your words (emrah: from emer, answers) to my taste! Yes, sweeter than honey to my mouth!” Ivrim/Hebrews 4:12 “For the word (HB. D’var, GK. Logos, AR. Memra) of God is living and active and sharper than any two-edged sword, and piercing as far as the division of nefesh (soul) and ruach (spirit), of both joints and marrow, and able to judge the thoughts and intentions of the lev (inner being, heart).” Tehilim/Psalm 119:9-11 “How can a young man keep his way pure? By keeping it according to Your Word (D’var). With all my heart I have sought You; Do not let me wander from Your commandments. Your word (emrah: from emer, answers) I have treasured in my heart, that I may not sin against You.” Tehilim/Psalm 119:105 “Your Word (D’var) is a lamp to my feet and a light to my path.” Mattitiyahu/Matthew 4:4 “But He (Yeshua) answered and said, “It is written, ‘MAN SHALL NOT LIVE ON BREAD ALONE, BUT ON EVERY WORD (HB. kol motza: everything that goes forth GK. Rhema: utterance, speech) THAT PROCEEDS OUT OF THE MOUTH OF GOD [Deut. 8:3]’” Simchat Torah Service 1.) Chatan Torah / Groom of the Torah Parashat V’zot Ha-Berachah Deuteronomy 33:1-34:12, Revelation 22:12-21 “Chazak! Chazak! V’nitchazeik” [Be strong! Be strong! And may we be strengthened] Invitation for favourite readings 2.) Chatan Bereishit / Groom of the beginning Parashat Bereishit Genesis 1:1-6:8, John 1:1-5, 14 3.) Torah procession, seven times around the shul. 4.) Birkat Cohanim © 2017 Yaakov Brown As the High Holy Days begin we focus on the Kingship of God and His attributes of mercy and judgement. It is therefore fitting that we also contemplate the future days of the King Messiah, Who carries the blessing, righteousness and judgement that lead to salvation for Israel and the nations. This Psalm begins with creation and culminates in the entry of the King of Glory through the gates of Jerusalem. Written by King David, this Psalm longs for a greater son of David, the future King Messiah.
1 Of David (Beloved of God), a melody. Of HaShem (YHVH: Mercy) is the earth, and the fullness, the entire contents thereof; the world, and they that dwell in it. The earth and all its lands, oceans, rivers, mountains, vegetation and animal life are created of God through His attribute of Mercy (YHVH). The world and humanity who dwell in it are also created of God through His attribute of Mercy (YHVH). He created the habitat of the earth for the glory (k'vod) of creation, humanity. 2 For He has founded it upon the seas, and established it upon the rivers. Life has been founded and established through the waters. Mayim (waters) are a central theme of the Tanakh and in this Psalm allude to the mikvah (Drawing together of waters) of Genesis 1:10. 3 Who shall ascend onto the mountain of HaShem (YHVH: Mercy)? And who shall arise (stand) in the place of His holiness? The question is both a challenge and a request. It is a challenge issued in relation to the holiness of God. It is a request for a tzadik (righteous one) for the redemption of sinful humanity. The mountain of the Lord is Mt Moriah, Ha Makoom, Har Beit, and The Temple Mt in Jerusalem. The second question, like the first is both a challenge and a request. It is a challenge issued in relation to the holiness of God. It is a request made to a single individual (Messiah and King). “Who shall arise?” denotes both rising to action and is a remez (hint) speaks of resurrection. The place of His holiness is the Holy of holies which may be entered only by the High Priest of Israel. This is the deepest inner room of the Temple. Therefore, the King of Glory alluded to later in this Psalm must also be High Priest. 4 He that has clean hands, and a pure heart (core being); who has not lifted up his soul (entire existence) to emptiness, nor sworn with deceit in mind. This is a description of a sinless person. His actions are clean (hands) and his inner man is clean (heart). His entire existence (soul) is without deceit. With respect to human beings the Scripture says “All have sinned”. Therefore this can only refer to God's sinless King Messiah, fully God and fully man, or alternatively, to one redeemed and made completely new through blood covering. 5 He carries the blessing from HaShem (YHVH: Mercy), and righteousness from the Elohaiy (God: Judge) of his yeshio salvation. The person mentioned in the previous verse carries both the blessing and righteousness of God. The blessing of HaShem (Mercy) and the righteousness of Elohaiy (Judge) His salvation. That is the salvation He brings. The Hebrew yeshio is of the root yeshua. As in the previous verse this can also apply to one redeemed and made completely new through blood covering. 6 This is the dor generation of them that seek, enquiring of Him, that desire your face, Yaakov (Jacob, Israel, follower). Selah (pause, contemplate, absorb, understand). The dor (generation) are those who seek Him: the Lord, or the one with clean hands who enters (perhaps one and the same), or Yaakov (Israel). Whomever we decide the “Him” is (The nearest reference prior is to the one who carries God's blessing and righteousness and brings salvation), we see that the generation who seek and enquire after Him find Him in the face of Yaakov (Israel). Alternatively Yaakov is the dor (generation) who will see the entrance of the King Who carries salvation. Yeshua says “Salvation is of the Jews (Yaakov, Israel). 7 Carry O gates your heads; and bear up my doors everlasting; and the King of Glory will enter in. In the context of this psalm the gates are the gates leading to the Temple on the mountain of the Lord, which is the Temple mount in Jerusalem. These gates are to carry the heads (rulers) of Israel and bear up the doors to the various courts and inner rooms of the Temple. In this context the Temple is an eternal Temple whose doors are everlasting. This Temple is God Himself and the Lamb will be its King and High Priest (Rev. 21:22). 8 Who is this King of Glory? HaShem (YHVH: Mercy) powerful and mighty, HaShem (YHVH: Mercy) mighty in battle. The question is rhetorical and is immediately answered. The King of Glory is HaShem Himself in His attributes of mercy, power, might, and war. If this King is also the one who arises and stands in the holiest place, then He can be none other than Yeshua our King Messiah. 9 Carry O gates your heads; and bear up my doors everlasting; and the King of glory will enter in. This verse repeats verse 7, firmly establishing for the reader the eternal nature of the doors and their relationship to God Himself, Who is the King of Glory. 10 Who is this King of Glory? HaShem (YHVH: Mercy) tz'vaot of hosts (going forth in war), He is the King of Glory. Selah (pause, contemplate, absorb, understand). Again the question is rhetorical and is immediately answered. The King of Glory is HaShem Himself in His attribute of mercy, and as Lord over heavens armies. In conclusion the King of Glory is YHVH. He is a King Who enters the gates where the heads (rulers of Israel) are supported and through the doors eternal. God the Father is outside of all things, in Him all things exist and move and have their being. Therefore, the King of Glory is YHVH but is not The Father. The only one Who qualifies then is Yeshua, Who is YHVH with us (Immanuel). The sinless King Messiah whom David the psalmist longed for. © 2017 Yaakov Brown “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.” 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). © 2015 Yaakov Brown G-d is Father and King. He is not a king like any other king. Nobody chose Him to be king, He is simply King. 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 Yaakov Brown |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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