Yom Kippur (יום כיפור) is one of the most—if not the most—ritualized days of the Jewish year. In the days of the Beit HaMikdash (בית המקדש / The Temple), the day was filled with deeply planned and choreographed rituals led by the Kohenim (כהנים / Priests), and primarily by the Kohen Gadol (כהן גדול / High Priest). Today, we strive to give these rituals modern meaning despite having had to alter them significantly in the absence of the Temple and its sacrificial worship system.
The Mishnah (משנה) dedicates an entire ten-chapter tractate to Yom Kippur, titled Yoma (יומא). Nine of these chapters focus exclusively on the service in the Beit HaMikdash and the numerous responsibilities of the Kohen Gadol on that day. This intense focus on ritual is mirrored in our contemporary worship: the Musaf (מוסף) service on Yom Kippur features a large section called the Seder Avodah (סדר עבודה / Order of the Service), in which we review and recall the day’s historical temple practice in detail.
It’s remarkable that the rabbis apportioned nine-tenths of this tractate to rituals that were already extinct—as the Mishnah was compiled nearly 130 years after the destruction of the Beit HaMikdash. Why include this in such a foundational work of Jewish law?
Part of the answer lies in the hope of one day returning to Temple worship, preserving the record of these practices so they could eventually be restored. However, the other major value was the need to keep the Jewish people rooted in their history, story, and practices. By devoting so much attention to a bygone practice, the rabbis laid the groundwork for a people firmly anchored in the past yet prepared for the future.
So, what is in the tenth and final chapter?
This is where the rabbis shifted their focus from national, historic observances to the individual Jew and the local community. The final chapter establishes the forbidden behaviors on Yom Kippur, addresses exceptions to the rules of fasting, and outlines how to handle life-threatening situations.
With just two Mishnayot (משניות) remaining, the rabbis finally turned their attention to sin and Teshuvah (תשובה / Repentance). They examined how forgiveness is earned, concluding that while answers varied, all hinged on the essential presence of genuine remorse and behavioral change.
The rabbis were explicit on one key point: offenses committed against other human beings are not erased until the offender has appeased the aggrieved party. While offenses against God are largely forgiven through the prayers and rituals of Yom Kippur, there is one major exception: the person who repents with the intention of returning to their wicked ways. For this person, there is no path to forgiveness until they truly change their heart and mind.
The entire tractate concludes with a famous teaching from Rabbi Akiva (רבי עקיבא):
“Happy are you, Israel! Before whom do you purify yourselves, and who purifies you? Your Father in Heaven.”
This quote captures the central purpose of the tractate: to remind us that Yom Kippur is a sacred opportunity to receive Divine forgiveness—provided we do the necessary work. It underscores that forgiveness is a sacred, Godly act, not something to be taken lightly.
Repenting is one step, but forgiving others is another matter altogether. As these days of repentance draw to a close, may we each draw from our inherited tradition to unlock the Godliness within us—finding the grace to forgive those around us who are trying so hard to do and be better in a chaotic world.
