Day of Judgement - Yom Kippur

Leviticus  23:26-32

"Again YHWH said to Moses, “The tenth day of this seventh month is the Day of Atonement (יום הכפרים). You shall hold a sacred assembly and humble yourselves, and present an offering made by fire to YHWH. On this day, you are not to do any work, for it is the Day of Atonement (יום כפרים), when atonement (לכפר) is made for you before YHWH your God. If anyone does not humble himself on this day, he must be cut off from his people. I will destroy from among his people anyone who does any work on this day. You are not to do any work at all. This is a permanent statute for the generations to come, wherever you live. It will be a Sabbath of complete rest for you, and you shall humble yourselves. From the evening of the ninth day of the month until the following evening you are to keep your Sabbath.”

YOM KIPPUR (יוֹם כיפּור) or‎ YOM HAKIPPURIM (יום הכיפורים‎), also known as the Day of Atonement, is one of the holiest days of the year among YHWH's feasts. Its central themes are "atonement" and "repentance". It is also known as the "Sabbath of Sabbaths".

Atonement versus forgiveness of sins

Yom (יוֹם) means "day" in Hebrew and Kippur (כפּור) translates to "atonement". The common translation of Yom Kippur is the Day of Atonement, however, this translation lacks precision. The name Yom Kippur is based on the biblical verse Leviticus 23:27, “…the 10th day of the seventh month is the day of kippurim…”.

The root of the word "kippurim" is "kaphar" כפר H3722, which means "to cover", "to appease". The word 'Kippur' is also strongly related to the word 'Keppuret' (כפורת), which in English means "the seat of mercy" or the "mercy seat" that covers the Ark of the Covenant. The word "kippur" כפר itself has the same spelling as the word "kopher" כפר which means "ransom".

The Hebrew concept of "Yom Kippur" therefore designates a day devoted to "covering sins", by extension to "granting atonement".

The 2 hairy goat ritual

The Yom Kippur ritual, as outlined in Leviticus 16, involves two hairy goats. These goats are selected for specific symbolic roles in the atonement process on the holiest day of the Jewish calendar. The high priest follows a precise sequence of actions and prayers on the first hairy goat. The other goat, known as the scapegoat, is not sacrificed but rather carries away the sins of the people symbolically. In a symbolic act, the high priest places his hands on the head of the live goat and confesses the sins of the Israelites. The scapegoat is then led into the wilderness, signifying the removal of the people's sins. This symbolic act represents the separation of the sins from the community and their removal, allowing for the people to be cleansed and reconciled with God. It is a sacred and spiritual practice rather than a form of supernatural manipulation, superstition or spirituality controlled recipe.

People have believed that the rituals had the power to influence the outcome of the Great Judgment or events, including battles, harvests, and personal matters. The act of sacrifice was seen as a way to harness spiritual forces for desired outcomes.

In ancient Hebrew culture, the significance of outward expression mirroring inner convictions was deeply ingrained. Just as circumcision of the heart was intimately connected to the physical circumcision of the flesh, or as mourning, where the tearing of garments reflected the anguish of the soul. Similarly, on Yom Kippur, a day of repentance and spiritual renewal, the transformation that took place within one's heart and soul was inextricably expressed outwardly in the ritual involving the two goats. The people's genuine intentions and heartfelt repentance were presented as the 1st goat to Adonai, while the symbolic casting away of sins through the scapegoat represented a profound separation from wrongdoing. This outward expression  was a tangible reflection of the people's commitment to reconciling with GOD and their earnest desire to distance themselves from sin, both within and outside the camp. It's important to note this ritual was deeply symbolic, and was not magic or witchcraft  to remove sins.
The Yom Kippur of the goat that escapes is a theological perspective that emphasizes the symbolic and transformative aspects of repentance. It is in no means  
magical remedy for absolution, or a way to cheat the divine judgment and individual accountability, which remains central within the Hebrew faith. While today and through out history, the 2 goat ritual may appear as scapegoating, as to involve the transfer of guilt, associated with magical or mystical beliefs. 

it is in reality a powerful metaphorical representation of repentence, reformation and engagements to perform good deeds. On Yom Kippur, individuals acknowledge their imperfections and sins, and through the symbolic act of placing their sins on the scapegoat, they recognize the need to confront and take responsibility for their actions. The release of the scapegoat into the wilderness signifies the opportunity for personal and communal renewal and a fresh start in one's spiritual journey. Without a genuine change of heart, and change of actions, the yom kippur 2 hairy goat ritual has not impact of the coming Judgement of each individuals. In this way, Yom Kippur serves as a profound reminder of the importance of self-reflection, repentance, and the ongoing quest for moral and ethical growth, all of which are essential components of the divine judgment and individual accountability central to the Hebrew faith.

The fundamental ethical concern is that transferring sins or troubles to an innocent party is inherently unjust. This goes against principles of fairness, individual accountability, and the nature of divine justice. It may be seen as incompatible with a just and merciful deity who evaluates individuals based on their own actions and intentions.  Transferring one's sins to another can be seen as an evasion of personal responsibility and an attempt to cheat or avoid facing the consequences of one's actions. The core idea in the Hebraic thought is that individuals should strive for moral growth, redemption, genuine remorse, personal growth, and the pursuit of ethical behavior, not bending cosmic and social orders by transfering guilt onto an innocent life through scapegoating.

The Kippur day is a day to focus & re inforce on the inner transformation, repentance, and renewal as the core of the Yom Kippur observance. The ritual's primary purpose is to guide individuals toward personal and moral growth.  "repairing the world" : the moral imperative to engage in acts of kindness and righteousness to make the world a better place. It emphasizes the idea that individuals have a responsibility to contribute positively to society.  a community and a person's actions, both good and bad, have consequences that affect their future experiences, which is often seen as a cycle of cause and effect that individuals are bound by.

Imbalances can be fixed by:

• Self-imposed restrictions, such as fasting or ascetic practices, are considered by some as a way to cleanse or purify the soul. By voluntarily undertaking these restrictions, individuals may seek to atone for past wrongdoings, break negative cycles, and cultivate inner discipline and strength.

• Good Deeds: Engaging in acts of kindness, generosity, and compassion is believed to generate positive Justice. Good deeds are seen as a way to accumulate positive merit, which can help counterbalance negative deeds from past actions.

• Repentance: Acknowledging one's mistakes and sincerely repenting for them is viewed as a vital step in the process of rebalancing. Repentance involves genuine remorse for past wrongs and a commitment to not repeat them.

• Reformation: Reformation involves making positive changes in one's behavior and character. It signifies a commitment to lead a more virtuous and ethical life, which can contribute to the accumulation of positive deeds.

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General observances of Yom Kippur :

Yom Kippur is also called Judgment Day because it “seals” the verdict. Having faith in God's mercy, His devotees hope after a sincere Teshuva to be spared by His grace, and that their names will be inscribed in the Book of Life, by "good signature" (Gemar HaTimah Tova גמר חתימה טובה).

- This Moadim is observed from the eve of Yom Kippur, ie from sunset on 9th of the 7th month, to the evening of 10th of the 7th month. Both Passover & Yom Kippur are special and set apart Feasts from all the others, for only these two Feasts begin on the evening preceding the Feast day.

- A strict day of rest must be observed (Lev 23:27), it is the Shabbat of Shabbats (shabbat shabbaton שַבַת שבתון - Lev 16:31);

- One must afflict one's soul (Lev 16:29) by fasting (Psalm 35:13), that is to say not eating, not drinking, from the evening of the 9th to the evening of the 10th; fasting is required of all healthy men and women over the age of 12, but it can be adapted or waived in case of medical conditions. All of YHWH's feasts involve festive meals, except Yom Kippur which involves fasting. On this day, the body is starved to nourish the soul.

- You have to humble yourself (no perfumes, makeup, jewelry or beautiful or fancy clothes). If possible, cover themselves with ashes and sackcloth (Job 42:6, Jonas 3;5-9, Mtt 11:21...);

- One must abstain from marital relations

- One must read, study the Word of GOD & do penance. It is a day dedicated to prayers, petitions and confessions of sin and guilt.

- (Some by custom wear white clothes for the evening meal which closes the Yom Kippur fast, this to symbolize their purity after performing Teshuva.)

Abstaining from these activities makes the body uncomfortable, which brings our weaknesses and lack of patience to the surface. By feeling pain, one also realizes what others feel when they are in pain. Also, Yom Kippur is a special day to experience contentment and learn to appreciate a humble life.

It's a special day to do some deep introspection on ourself, and on our behavior over the past year. It is a time to forgive others, and to ask for forgiveness. On this day we reflect on our own mistakes and weaknesses, asking YHWH to help us become a better person and thus make the appropriate changes next year. It is a time when we ask GOD to help us learn from our past, in order to build a better future, to live fully the gift of the present.

In Hebrew, two words help us understand repentance. The first is the word נחם "nakham" (H5162), which means to turn around or change one's mind. The second is the word שוב "shûb" (H7725). It is used more than 1000 times in the Tanakh and is translated by words such as "to turn", "to return", "to seek", "to restore". In Greek, the word "metanoia" μετάνοια (G3341) literally means "to change direction".

Repentance basically means "turning around" and "changing direction". It is important to humbly realize our own mistakes before pointing out those of others. Before wanting to change the people around us and the world around us, it is important to seek to change oneself, to adopt a better behavior, and to become a better person. Repentance (realizing our mistakes) and change (becoming a new person) are two sides of the same coin.

It is also a day to meditate on the times when we have failed in the statutes of the Torah (towards GOD, towards others). It's a day we need to admit that we could have been seduced along the way by forbidden ideologies, by the world and the bad (idolatry, polytheism, selfishness, utilitarianism, vampirism, superiorism, kabbalah, freemasonry, witchcraft, occultism, transhumanism, state or personality worship, scientism, etc.).

Also on Yom Kippur, out of humble contentment, we question whether we have been guilty of serious moral sins:

PRIDE (Ὑπερηφανία hyperéphanie): lack of humility, pride, haughty eyes, superiorism. It is defeated by the virtue of HUMILITY.

GREED (Φιλαργυρία philargyrie): excessive desire for money or material goods, avarice. It is defeated by the virtue of GENEROSITY.

LUST (Πορνεία porneia): impure and unworthy desire for something evil, prostitution, fornication. It is defeated by the virtue of CHASTITY.

RAGE (Ὀργή orgē): unfair anger, sporadic irritation, lack of self-control, self-centered anger, overreaction, hatred, negativity. It is defeated by the virtue of SOFTNESS, PATIENCE, and force that is under control.

GLUTTONY (Γαστριμαργία gastrimargia): habit of overeating or drinking too much, but also of taking from others without giving in return, satisfaction of one's pleasures. It is defeated by the virtue of TEMPERANCE or MODERATION.

ENVY (Λύπη lypē): jealousy of another person's happiness, sometimes wishing harm to others, believing self worthy of the beautiful things that belong to others, stealing the glory and the work of others. It is defeated by the virtue of SATISFACTION, and working to earn the things you don't have.

LAZINESS (Ἀκηδία akēdia): laziness which prevents us from doing our duty towards God and towards men, cowardice, lukewarmness, acedia, depression. It is defeated by the virtue of COURAGE, standing up for what is good and right, hard work, discipline, and always striving to do your best in every task.

MANIPULATION (χειραγωγήσουν cheirago̱gí̱soun): duplicity, deviousness, hypocrite, narcissistic, machiavellian scheming, self-centered, sympathy addict, blackmail, stubbornness, sadistic tendencies, harassment, abusing the kindness and trust of others, lying tongues, false testimonies, elaboration of perverse plans, twisting truth, provoking disputes. It is defeated by the virtue of HONESTY and the love of peace and truth even when it is uncomfortable.

FOOLISHNESS  (μωρός moros): neglecting pragmatism, knowledge, making foolish choices, not loving what is good and holy, bad mouthing, cursed words, being a smartass. It is defeated by the virtue of WISDOM and DISCERNMENT.

INJUSTICE (ἀδικία adikia): biased, unfair, blaming the innocent, giving or accepting bribes, turning a blind eye to justice. It is defeated by the virtue of JUSTICE.

Also see Calendrical Quotes for Yom Kippur