Introduction:
The previous chapter ends with the sober declaration, “‘There is no peace for the wicked’ says my God!” This is now followed by a more detailed public declaration exposing the hypocrisy of the actions of idolatrous Israel (the house of Jacob). What God promised He would do in Isaiah 57:12, He now sets in motion via the mouth of Isaiah:
 
“I will expose your ‘righteousness’, and your deeds—they will not profit you.”
 
Isa 58:1  Kera Call out, read, recite, proclaim, cry aloud, ve’garon from within your throat, al-tachsoch don’t withhold it,  ka’shofar like a ram’s horn ha’reim the rising kolecha of your voice, ve’hageid and be conspicuous, make known le’amiy to My tribe pisham their rebellion (transgression), ule’veiyt and to the house Ya’akov of Jacob (follower) chatotam their sins.
 
“Cry aloud, O prophet, spare not, lift up thy voice like the voice of a trumpet, and shew unto my people their rebellion, and unto the house of Jacob their sins.” -Targum Yonatan (2nd Century CE)
 
Here Isaiah is addressed by God and instructed to make himself heard by all the people of Israel (Judah). His declaration is to be like the alarm sounded by the shofarot (rams horns) that call Israel to gather for holy convocations, and alert Israel to the approach of danger. The prophet Isaiah therefore, stands to counter the drunken watchmen of Israel and their false leaders (religious and secular) [Isa.56:10-12].
 
“Son of man, I have appointed you as a watchman for the house of Israel. When you hear a word from My mouth, give them a warning from Me.” -Ezekiel 3:17
 
Christians and so called Messianic gentiles should be careful to note that God appoints Jews as watchmen of Israel.
 
Like the prophet Ezekiel who was deported to Babylon in 597 BCE, Isaiah (740-695 BCE) is to be alert, and to hold Israel to account for her sinful syncretistic worship, and her hypocrisy. Believers today who speak out as Isaiah was commanded to do are often labelled critical, unloving, lacking in grace, judgemental, hateful. Isaiah received the same response from the wicked ones of his generation. How sad it is to realise that those who speak out today to challenge the hypocrisy and sin of this generation are most often criticised by the church (albeit the apostate church), the very same church (apostate) that passes judgement on the ethnic-religious Jewish people.
 
“Call out, read, recite, proclaim, cry aloud, from within your throat” The phrase “from within your throat” denotes a cry so loud and repeated so often in so many locations that it makes the throat raw. The passion that is expressed in the guttural throat sounds of the Hebrew language are also being referred to. This is to be a forceful and passionate admonishment, a voice of alarm, warning, and accountability.
 
“Don’t withhold it like a ram’s horn the rising of your voice, and be conspicuous” In some circumstances the prophets were to withhold certain aspects of prophecy from the people (Daniel 9:24; 12:4). This is not the case here. HaShem is instructing Isaiah to speak the full prophetic warning and keep none of it hidden. All Israel (Judah) is to hear this call to repentance in its entirety even to the least child and the lowliest servant who serves in the houses of Israel villages.
 
It’s worth noting that the shofar (rams horn) imagery used here can be linked to the blowing of the shofar at the beginning and end of Israel’s only Biblically commanded fast day, that is Yom Kippur (the day of atonement). Therefore, the subsequent dialogue over fasting in part proposes a discussion over the one fast God has commanded Israel in the Torah.
 
“Make known to My tribe their rebellion (transgression), and to the house Ya’akov of Jacob (follower) their sins.” All humanity needs to repent, and yet, these words are spoken specifically to Israel (ethnic, religious). HaShem says “make known to My tribe” and He affirms the identity of His tribe by naming Yaakov (Jacob, the follower). There are two different words used to describe Israel’s sin. “Pisham” means rebellion and infers idolatry, the root of all sin, and “chatotam” (sin) is the fruit of rebellion.
 
Isa 58:2  Ve’otiy And Me yom yom day after day yidroshun they seek, enquire of, ve’da’at and know derachay my ways yechpatzun having delighted in them: ke’goy as a nation asher-tzedakah after righteousness, asah doing umishpat the judgements of Elohayv their God, lo azav not leaving (forsaking), lishaluniy they ask to borrow mishpeteiy-tzedek My righteous judgments; kirvat approaching Elohiym God (gods) yechpatzun they delight.
 
“And they seek daily instruction from me, as if to know the ways which are right before me, finding delight in my presence as a people that doeth righteousness, and have not forsaken the judgment of their God: they ask of me judgment and truth, as if they delighted to draw nigh to the fear of the Lord.” -Targum Yonatan (2nd Century CE)
 
In the former chapter HaShem spoke of exposing the righteousness of the wicked (57:12). This begins by detailing the apparent religious zeal of Israel.
 
“And Me day after day they seek, enquire of” There can be no doubt that the people of Israel continued to seek God daily at this point in history, however, it seems clear that the motivation of their hearts was sinful.
 
“and know my ways having delighted in them” When the rebuke is issued, no one will be able to say, “We didn’t know what You required” because they were clearly aware of what God required and even appeared to delight in the ways of God.
 
“as a nation after righteousness, doing the judgements of their God” Here is the first indication that the nature of Israel’s worship was idolatrous. Israel (Judah) is called a “goy”, which while technically accurate, is none the less an insinuation that she is acting like the pagan nations that surround her and is mirroring their behaviour in pursuit of her God. Thus, a tacit syncretism is implied.
 
“not leaving (forsaking), they ask to borrow My righteous judgments” The Hebrew seems to convey the sense that the idolatrous Israelites (Judeans) neither forsake the judgements (Torah) of HaShem, nor do they truly practise them, but rather they “borrow” them as an add on to their other practices. This is a description of cultural religion rather than true religion, and can be seen today in numerous Jewish Synagogues and Christian Churches, where God’s existence and supremacy are of little concern in the wake of vain tradition. Too often those who would seek to worship God mistake the architecture of a cathedral for awe and the rhythm of tradition for security.
 
“approaching Elohiym God (gods) they delight” The use of the Hebrew “Elohiym” conveys a subtle message of idolatry and supports the idea of ongoing syncretistic worship. In Hebrew “elohiym” can mean “God, gods, judges, rulers”. While the context denotes the flawed pursuit of the God of Israel, the reality is that Israel was pursuing many elohiym (gods) at this time and simply adding Jewish religious observances to the plethora of other worship practises.
 
“And they come unto you as the people come, and they sit before you as my people, and they hear your words, but do them not; for with their mouth they show much love, but their heart goes after their gain.” -Ezekiel 33:31
 
Isa 58:3  “Lama Why tzamnu have we fasted, ve’lo raiyta and You don’t see? Iniynu We busied ourselves, afflicting nafsheinu our soul (life, person, existence), ve’lo teidat and without your knowledge (alt. and you’ve not known us)?” Hein Behold, pay attention, be’yom in the day tzomechem of your fast timtze’u-cheifetz you find pleasure, ve’chol-atzeveiychem and all your labours tingosu oppress.
 
“They say, Wherefore do we fast, as it is revealed before Thee? wherefore have we afflicted ourselves, as known unto Thee? The prophet said unto them, Behold, in the day of your fast ye seek your extortions, and ye bring near all your stumbling-blocks.” -Targum Yonatan (2nd Century CE)
 
“Why have we fasted, and You don’t see?” This is the incredulous query of Israel’s observant ones. They believe they have done what’s required to please God with their empty actions and traditions however, God has not responded. It may be that in part they have not seen abundant seasonal rains or fruitful crops among other things that they desired. On the other hand, they may be complaining because they had fasted for their own gain and yet have not received the riches they wanted. There is of course an excellent NT scripture that addresses this:
 
“You ask and do not receive, because you ask with wrong motives so you may spend it on your passions. You adulteresses! Don’t you know that friendship with the world is enmity with God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God.” -Yaakov (James) 4:3-4 (TLV)
 
“We busied ourselves, afflicting our soul (life, person, existence), and without your knowledge (alt. and you’ve not known us)?” The Hebrew is ambiguous for a reason. “Iniynu” can mean both “afflicted ourselves” and “busied ourselves”. The affliction of the soul is an idiom referring to fasting but there is also an inferred sense here of vain busyness in religious practise. The phrase “And you’ve not known us” is interesting in that it is an idiom that denotes God’s rejecting of the wicked.
 
“Many will say to me on that day, ‘Lord, Lord, did we not prophesy in your name and in your name drive out demons and in your name perform many miracles?’ Then I will tell them plainly, ‘I never knew you. Away from me, you evildoers!’” -Matthew 7:22-23 (NIV)
 
“Behold, pay attention, in the day of your fast you find pleasure, and all your labours oppress.” We note that God describes Israel’s fast as “your fast” meaning, not the fast I appointed. Further we see that although Yom Kippur (Day of Atonement) requires the affliction of the body through fasting and the associated practise of genuine repentance for sin, the fast of Israel (Judah) is one where they seek their own pleasure and worse still, while they seek their pleasure they are requiring there workers (many of whom are either foreigners or fellow Israelites under indentured service) to continue to labour in spite of the Torah requirement for the foreigner living among them to cease work during the observance of the convocations (moediym) of God (Num.9:14). Thus they rob themselves of the true freedom found through God’s instruction and also prevent others from enjoying that freedom.
 
There is a terrible irony throughout this passage regarding the Hebrew “tzum” fast. It comes from the root tzm meaning to press, tie up, constrain, and is related to the phrase “Nefesh ina”, which translates “Do violence to the natural life” or more literally “Soul affliction”. This constraint is meant to invoke repentance. Yom Kippur (the day of atonement (the tenth of the seventh month Tizri. Lev.23:27), Judaism’s Tzum (fast) is a day of sober reflection preceded by many days of preparatory supplication to God. It is the opposite of delight, pleasure and celebration. From sundown to sundown Israel prays, repents, seeks reconciliation with one another and with God. Ironically, rather than constrain themselves, the Israelites of Isaiah’s time were delighting themselves and restraining others. This is the very opposite of what God had instructed.
 
The Jewish people also fasted at other times not commanded in the Torah as a show of repentance and contrition (Zechariah 8:19, Jeremiah 14:12; 36:9; Nehemiah 1:4; 9:1, Esther 4:3, 16, Joel 1:14; 2:12, 15). Therefore, it is not fasting itself that is being brought into question but the motivation behind the fasting.
 
Scripture teaches that fasting is to be a physical reflection of an inner desire to repent, reconcile, make restitution, mourn, be contrite and seek God through sober self-assessment. Nowhere does Scripture teach fasting as a means to earn God's favour or activate His blessing: such fasting infers that our actions determine God's actions. Fasting is not a magic formula for blessing. To the contrary, those who fast in order to get something have entirely misunderstood the reasons for fasting. 

Isa 58:4  Hein Behold, pay attention, le’riyv for strife, controversy, dispute umatzah and contention, tatzumu you fast ulehakot and to smite be’egrof with the fist resha of wickedness: lo-tatzumu you don’t fast chayom for this day le’hasmiya to be heard bamarom on high kolchem your voices.
 
The true motivation for Israel’s fasting is brought into the light. The hypocrisy of the people is great. Though they make all the outward signs of fasting and piety they are none the less seeking to win arguments, contend with enemies. They have not fasted in order to be heard by God.
 
“When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show others they are fasting. Truly I tell you, they have received their reward in full. But when you fast, put oil on your head and wash your face, so that it will not be obvious to others that you are fasting, but only to your Father, who is unseen; and your Father, who sees what is done in secret, will reward you.” -Matthew 6:16-18 (NIV)
 
Isa 58:5  Ha’chazeh Is this which yihyeh has come to pass tzom a fast evchareihu I have chosen? Yom A day anot to be busy oppressing adam a man’s nafsho soul (life)? Halachof The bending down ke’agmon rosho of his head like a bulrush, vesak and sackcloth va’eifer and ashes yatziya spread out as a bed? Halazeh For this you tikra-tzom call a fast, veyom and a day ratzon acceptable to HaShem (YHVH: Mercy)?
 
“Is this which has come to pass a fast I have chosen?” It is the motivation and action of the type of fasting being practised that is challenged. God has not chosen a fast of pleasure and oppression, to the contrary, He has commanded a fast (Yom Kippur) of repentance and freedom through atonement.
 
“A day to be busy oppressing a man’s soul (life)?” Once again the language of afflicting the soul conveys a sense of irony, given that this is commanded in connection with the day of atonement but is being misapplied by sinful Israel and thus does not meet the requirements of the fast God has chosen. Nor is it born of the truly contrite heart.
 
“The bending down of his head like a bulrush, and sackcloth and ashes spread out as a bed?” In and of themselves these are outward signs of inward contrition, however, they are not the fast God has chosen because they are outward signs alone.
 
“For this you call a fast, and a day acceptable to HaShem (YHVH: Mercy)?” Thus, Hashem exposes the hearts of Israel and berates her for her disgusting hypocrisy.
 
Isa 58:6  Ha’lo zeh Is not this tzom a fast evchareihu I have chosen: pateiach to open chartzubot the bonds resha of guilt, hateir to cause trembling agudot to the bindings motah of the yoke, ve’shalach and send retzutziym oppressed ones chafeshiym free, vechol-motah and every yoke tenateiku you are to break, lift off.
 
“Is not this the fast which I have chosen? to scatter the assembly of wickedness, to loose the fetters of a decree of perverted judgment, to set at liberty the sons of the freeborn, who have suffered violence, and to remove all perverted judgment?” -Targum Yonatan (2nd Century CE)
 
“Is not this a fast I have chosen” Israel is now given a clear picture of the expectations of God regarding true fasting. What follows are a list of righteous actions that result from a truly contrite heart before God. The Hebrew intentionally says “tzom” a fast, rather than “Ha-tzom” the fast, because God is addressing the actions that result from a right motivation in fasting rather than calling attention to Yom Kippur alone.
 
“to open the bonds of guilt” That is to offer salvation to those who are rightly imprisoned. This is in fact the goal of the modern Yom Kippur observance: to repent and seek to be released from the books of judgement and be sealed in the book of life.
 
“to cause trembling to the bindings of the yoke” Meaning to set free those who have been made captive to oppression of every kind. The yoke is also a figure for false teaching and thus carries the sense of setting people free from idolatry and its subtle influence on the religion of Israel.
 
“and send oppressed ones free” This is an admonition to those in Israel who have held indentured brothers beyond the shmita (seventh year) and or held foreigners under oppressive conditions.
 
“and every yoke you are to break, lift off” This is a summation of the entire list and addresses both the physical and spiritual freedom that is to result from godly fasting.
 
Isa 58:7  Ha’lo zeh Is it not to faros divide laraeiv to the hungry lachmecha your bread, va’aniym and the poor merudiym that are wandering taviy bring in vayit to thy house; kiy-tireh when you see arom a naked one, vechisiyto and you cover him; umibesarecha and from your own flesh, lo tit’alam do not hide?
 
The list of the practical fruit of godly fasting continues.
 
“Is it not to divide to the hungry your bread” Rather than storing up food for yourself, divide it up with the hungry and destitute.
 
“the poor that are wandering bring in to thy house” Bring the wandering and homeless poor into your home. Put a mattress down for them on the living room floor if you must.
 
“when you see a naked one, and you cover him” Clothe the naked.
 
All these practical helps are alluded to by the King Messiah Yeshua in his mashal (parable):
 
“for I was hungry and you gave Me food; I was thirsty and you gave Me drink; I was a stranger and you took Me in; I was naked and you clothed Me; I was sick and you visited Me; I was in prison and you came to Me.’” -Matthew 25:35-36 (NKJV)
 
“from your own flesh, do not hide?” Marriage and family are the ultimate figure of God’s relational nature. Therefore, the worst form of general sin regarding relationship with other human beings is the sin of failing to help your own blood.
 
“But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.” -1 Timothy 5:8 (NKJV)
 
Isa 58:8  Az Then yibaka breaking open kashachar like the dawn orecha your light, va’aruchatecha and your restoration meheirah will speedily titzmach spring forth; vehalach and walking lefaneycha before your face tzidkecha your righteousness; kevod the glory of HaShem (YHVH: Mercy) ya’asfecha will be your rear guard (gathering at the rear).
 
Israel had complained that God was not hearing them. Thus, God explained to them the hypocrisy of their practise and the reason that they were not being blessed or rewarded for it. Now, having given Israel a pattern for godly fasting, He also gives them a promise for the progression of blessing and renewal that will result from their repentance and godly actions.
 
“Then” means, once you repent and fast from truly contrite hearts, living godly lives, then you will see this…
 
“breaking open like the dawn your light” The most blinding light in creation as seen from earth is the breaking dawn. Not only will God’s light shine upon Israel, He will dwell in her. Thus, His light will become their light. This is why the Hebrew is formed from the word “or” which indicates uncreated light.
 
“your restoration will speedily spring forth” The restoration promised will come quickly, as soon as Israel truly repents.
 
“walking before your face your righteousness” In a primary sense the righteousness that walks before the face of Israel is the Righteous One the King Messiah Yeshua. In another sense the righteousness that redeemed Israel are bent on performing will be ever before their faces. In both cases that righteousness is born of God through the King Messiah. This righteousness goes before Israel, just as He did when she was being lead out of Egyptian captivity. In fact, this describes in a figurative way the cloud of the presence of the Malakh HaShem, the Angel of the Lord, Who is Himself, Yeshua our King Messiah.
 
“the glory of HaShem (YHVH: Mercy) will be your rear guard” Once again the journey of freedom from bondage in Egypt is used figuratively to illuminate God’s present manifest protection at Israel’s rear as she escapes captivity (both physical and spiritual) and returns to the land. The glory of Hashem that guards the rear and gathers the slow travellers is synonymous with the cloud of the presence, the pillar of fire that both lead and guarded Israel on her journey to the land of promise.
 
“Thy people also shall be all righteous; they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified.” -Isaiah 60:21 (ASV)
 
Isa 58:9  Az Then tikra you will call, and HaShem (YHVH: Mercy) ya’aneh will answer; teshava you will cry, veyomar and He will say, “Hineiniy Behold, pay attention, here I am. Im-tasiyr If you take away mitocha from the midst of you motah the yoke, shelach etzba stretching forth of the finger, vedaber-aen and speaking wickedly;
 
“Then, when you have returned to HaShem He will answer” but the journey doesn’t end there. He will call you to pay careful attention and require you to walk in righteousness. When HaShem delivers you, you must remove the yoke of oppression and idolatry from your midst, and cease pointing fingers at your neighbours, demanding their land or accusing them falsely. You must refrain from wicked talk and instead speak rightly.
 
Iben Ezra notes that the pointing of the finger is the stretching out of one’s hand to strike a neighbour or take his property.
 
“A worthless person, a wicked man,
Walks with a perverse mouth;
He winks with his eyes,
He shuffles his feet,
He points with his fingers;
Perversity is in his heart,
He devises evil continually,
He sows discord.
” -Proverbs 6:12-14 (NKJV)
 
Isa 58:10  Ve’tafeik And if you pour out laraeiv to the hungry nafshecha your soul (life), na’anah tasbiya and satisfy the afflicted: vezarach then breaking out bachoshech in the darkness orecha your light katzohorayim as the midday;
 
“And if you pour out to the hungry your soul (life) and satisfy the afflicted” This is not just an admonition to give to a food bank from time to time, or minister to the emotionally afflicted once a week at a church meeting. It is a call to a life of service to the hungry and afflicted, both physical and spiritual. This means that God will empower those who serve Him to give of themselves and provide them with the means to perpetuate their giving as a lifestyle rather than a single act.
 
“then breaking out in the darkness your light as the midday;” As a result, not just of repenting and receiving God’s redemption but of putting that redemptive journey into practise, “your light” that is the light of Messiah in you, will break out in the darkness. In every dark and oppressive area of life the light of God will break out in you, and your light will bring midday to the midnight.
 
Isa 58:11  Venachacha HaShem (YHVH: Mercy) will lead you tamiyd continually, vehisbiya and satisfy betzachtzachot in scorched land nafshecha your soul (life), ve’atzmoteycha yachaliytz and equip your bones; vehayita and you will become ke’gan raveh like a watered garden, uchemotza and like a spring mayim of water, asher lo-yechazevu meiymayn whose waters don’t fail.
 
“And the Lord shall guide thee continually, and satisfy thy soul in the years of drought, and He shall quicken thy body with eternal life, and thy soul shall be full with delicacies like a watered garden, well irrigated, and like a spring of water, whose waters fail not.” -Targum Yonatan (2nd Century CE)
 
“HaShem (YHVH: Mercy) will lead you continually” One of the meanings of the Hebrew “tamiyd” is eternal. We call the flame that hangs above the Aron Hakodesh (Torah Ark) the “Nir Tamiyd” eternal flame (light). It is representative of the presence of the glory (shekhinah) of God. Thus, the present verse refers to eternal life. The Targum agrees.
 
“satisfy in scorched land your soul (life),” God will be present with the redeemed within the present world to satisfy their needs when they’re in distress in a scorched land. This infers that eternal life is entered into in this life and proceeds into the Olam Haba (world to come). This is consistent with the words of the King Messiah Yeshua:
 
“Yeshua said to her, ‘I am the resurrection and the life. He who believes in Me, though he die, yet will he live.’” -Yochanan (John) 11:25
 
“and equip your bones” Is a euphemism for eternal life. Bones are interred in a tomb, thus, the figurative strengthening of them is an allusion to the resurrection of the dead and life everlasting. The Targum agrees saying, “He shall quicken thy body with eternal life”.
 
“and you will become like a watered garden, and like a spring of water, whose waters don’t fail.” It is hard to miss the obvious correlation to the words of Yeshua:
 
“Whoever believes in Me, as the Scripture says, ‘out of his innermost being will flow rivers of living water.’” -Yochanan (John) 7:38 (TLV) cf. Isa. 44:3, 55:1, 58:11; Ezek. 47; Zech. 14:8.
 
Isa 58:12  Uvanu mimecha And those who come from you will build charevot the waste places olam of antiquity; Mosdei the foundations dor-vador generation after generation tekomem will rise up vekora lecha you will be called “Godeir peretz Mason (repairer) of the breach, meshoveiv Restorer (returner) netiyvot of pathways lashavet to remain, dwell, sit, abide, rest in.
 
“And those who come from you will build the waste places of antiquity” This came to pass quite literally through the returned captives of Babylon lead by Ezra  (458 BCE) and Nehemiah (445 BCE), some 250 years after the present text was spoken and recorded before Israel (Judah), prior to her exile to Babylon. The returned exiles worked to rebuild the walls of Jerusalem and restore the Temple.
 
“the foundations generation after generation will rise up” This is both literal and figurative. The generations of Israel (ethnic, religious) have continued to rise up and maintain the foundation of ethno-religious identity. The foundation is that set by God, first as the stone of Mount Zion (Who is the King messiah) and also through the faith of Abraham, which was passed on through Isaac and Jacob and subsequently became the foundation of Israel, having entered into covenant with God and receiving the Torah and the promised goal of the Torah the King Messiah. Therefore, the foundation of Israel’s faith will continue to rise up generation after generation through a righteous remnant set apart by God unto the salvation of all the remnant of Israel in the latter days (Romans 11:25-26).
 
“you will be called “Godeir peretz Mason (repairer) of the breach, meshoveiv Restorer (returner) netiyvot of pathways lashavet to remain, dwell, sit, abide, rest in.” Literally “restorer of the pathways to Shabbat”. The language refers to an individual, as do the titles. “Godeir peretz” is a Repairer of the walls, and “Meshoveiv netiyvot” is a Restorer (returner) of pathways. Therefore, this latter clause describes an individual who will repair the walls of Israel’s cities, particularly Jerusalem and will return her to Shabbat rest in its truest sense. While this may be considered fulfilled in part by the many workers of Israel who worked on the Temple with Ezra and the walls with Nehemiah, it was and is yet to be fully filled by Yeshua the King Messiah in both a metaphysical and eternal spiritual sense. Thus, the everlasting Shabbat of the Olam Haba is inferred.
 
Isa 58:13  Im-tashiv If you turn away mishabat from the Sabbath raglecha your foot, asot from doing chafatzeycha your pleasure beyom kodshiy in My holy day; vekarata and call lashabat the Sabbath oneg exquisite, likdosh and the holy to HaShem (YHVH: Mercy) mechubad from weighty glory; vechibadto and honouring it due to its weighty glory, meiasot not fashioning deracheycha your own ways, mimetzo nor finding cheftzecha your own pleasure, ve’dabeir davar nor speaking excessively:
 
As an act of contrition Israel must stop walking toward her own desires and pleasures on the Shabbat day and instead take delight in the true joy of gathering to rest together in the merciful grace of God that endures forever. Israel must honour the weighty glory of God symbolically alluded to in the seventh day and acknowledge His awesome (fearful), holy presence in their weekly observance of Shabbat. When the Jewish people keep Shabbat in holiness and focus on God’s goodness and provision of redemption and rest through the Messiah, they will truly stand in awe of His weighty glory and find themselves reconciled to Him.
 
We note that Israel is not to pursue her own ways or pleasure, nor is there to be excessive speaking. This is reminiscent of the words of our Messiah:
 
“When you pray, do not be like the hypocrites; for they love to pray standing in the synagogues and on the street corners, so that they may be seen by others. Amen, I tell you, they have their reward in full!  But you, when you pray, go into your inner room; and when you have shut your door, pray to your Father who is in secret. And your Father, who sees in secret, shall reward you.  And when you are praying, do not babble on and on like the pagans; for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask Him.” -Matthew 6:5-8 (TLV)
 
Isa 58:14  Az Then titanag you will become soft al in HaShem (YHVH: Mercy); vehirkavtiycha and I will cause you to ride al-bamoteiy upon the high places of aretz the land; veha’achaltiycha and I will feed you nachalat with the heritage, property, portion, share, inheritance, possession of Yaakov (Jacob, follower) aviycha your father: kiy piy for the mouth of HaShem (YHVH: Mercy) dibeir has spoken.
 
“Then you will become soft in HaShem (YHVH: Mercy)” The phrasing is beautiful. As a result of Israel’s reconciliation to God through repentance and the receiving of the King Messiah, each one will become soft of spirit in Mercy (YHVH). Thus they will live as ones who impart mercy to others.
 
“and I will cause you to ride upon the high places of the land” Meaning that Israel under the rule of her Messiah will reign over all the earth.
 
“and I will feed you with the heritage, property, portion, share, inheritance, possession of Yaakov (Jacob, follower) your father” The redeemed of Israel will feed quite literally on the produce of the land which has been given to Jacob (Israel) in the progression of the promised covenant made through Abraham and passed on to Isaac. The inheritance of Israel also includes the faith of Abraham and its manifestation through Moses at Sinai where Israel entered into covenant with God and received the Torah and the goal of the Torah the King Messiah Yeshua. Therefore, the redeemed of Israel will feed on the spiritual food of the life, body and redeeming blood of Yeshua the Lamb of God and will thus inherit eternity in Him.
 
Regarding the reason that Jacob is mentioned in connection to the inheritance of the redeemed of Israel:
 
“not Abraham, of whom it is written, "arise, walk through the land in the length of it", &c. Gen 13:17, nor Isaac, of whom it is written, "for unto thee, and to thy seed, will I give all these countries", &c. Gen 26:3, but Jacob, of whom it is written, "and thou shalt spread abroad to the west, and to the east, and to the north, and to the south", &c. Gen 28:14expressing the larger extent of the inheritance” - T. Bab. Sabbat, fol 118. 2.
 
“because he is the father of all true Israelites, who are, as he was, wrestling and prevailing.” -Kimchi
 
“for the mouth of HaShem (YHVH: Mercy) has spoken.” All this is firmly and immutably established in eternity and has been revealed to those who have received Messiah as the eternal present reality.
 
 
Copyright 2019 Yaakov Brown

Copyright 2018 Yaakov Brown

Copyright 2017 Yaakov Brown

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: