{"id":13081,"date":"2019-10-02T21:42:01","date_gmt":"2019-10-02T18:42:01","guid":{"rendered":"https:\/\/iibsblogsstg.wpenginepowered.com\/?p=13081"},"modified":"2025-08-13T11:28:12","modified_gmt":"2025-08-13T11:28:12","slug":"yom-kippur-de-genesis-a-levitico","status":"publish","type":"post","link":"https:\/\/israelbiblicalstudies.com\/es\/blog\/category\/jewish-studies\/yom-kippur-de-genesis-a-levitico\/","title":{"rendered":"Yom Kippur: de G\u00e9nesis a Lev\u00edtico"},"content":{"rendered":"

We are approaching the most solemn day of the Israel calendar \u2013 Yom Kippur, the Day of Atonement. In previous years I have written about the spiritual significance of this special Day\u2014about the liturgy and Torah reading of Yom Kippur (you can find these articles in the archives of this blog). This year, however, I\u2019ve decided to do something completely different for the Yom Kippur post. We are going to talk about Yom Kippur \u2026 in the book of Genesis. Some of my readers may be genuinely surprised: we all know that the detailed description of the solemn ritual of Yom Kippur is found only in the book of Leviticus, so why are we looking in Genesis? However, amazingly and to our great surprise, the root\u00a0 \u05db\u05e4\u05e8 \u00a0(kafar: kaf-pei-reish) \u2013 the root of the word Kippur \u2013 occurs first in the book of Genesis. It is not visible\u00a0 in translation, but is clearly seen in Hebrew. And, since the great majority of usages of this root in Torah concern \u201cmaking atonement,\u201d (which is why, the Day of Atonement is called Yom Kippur<\/em>), its occurrences in the book of Genesis, when sacrificial atonement is not yet established, present a great interest. \u00a0So let\u2019s have a look, and you can decide for yourself whether we find the first glimpses of the concept of atonement in the first book of Torah.\u00a0\u00a0<\/p>\n

Technical Command or Theological Statement?<\/strong><\/p>\n

The very first place we find this root, is the story of Noah. When God instructed Noah how to build the Ark, He commanded him to pitch it within and without with pitch[1]<\/strong><\/a>. <\/em>In English, it sounds like a merely technical description. However, in Hebrew we find the root kafar<\/em> twice in this verse. Why? Why would it be here,\u00a0in the story of Noah?\u00a0\u00a0There is no word \u201catonement,\u201d\u00a0or anything pertaining to atonement even remotely in the translated\u00a0texts. \u00a0So, what\u2019s going on? Why does this amazing root occur here\u00a0in the\u00a0Hebrew text, and why does\u00a0it disappear in translation?<\/p>\n

This is a beautiful example of how deep and multifaceted the Hebrew language is.\u00a0 Since it is a root language, most of the words are formed from a three-consonant root by changing vowels and by adding different prefixes and suffixes. The root \u201ckaf-pei-reish\u201d, depending on its stem, might mean either \u201cto cover with pitch<\/em>\u201d (Qal), or \u201cto cover over, atone for sin, make atonement for\u201d <\/em>(Piel). Accordingly, this simple practical command sounds almost like a theological statement in Hebrew. We know, of course,\u00a0that the Flood and the Ark are great symbols of punishment of sinners and salvation of those who put their trust in God. However, without knowledge of Hebrew, we completely\u00a0lose what is so obvious in the original text:\u00a0 The story of Noah is the story of\u00a0redemption and atonement, because the root of the word \u201cto atone<\/em>\u201d is there from the very beginning of this story.\u00a0<\/p>\n

Appeasing or Atoning? <\/strong><\/h3>\n

 <\/p>\n

The next time we find this root is in Genesis 32. Jacob is returning to the Land after 20 years of exile, and preparing to meet his brother Esau, whose blessing he stole and who wanted to kill Jacob years before. As we read about the gifts Jacob sends to Esau, hoping to pacify him, we find the verb: \u05d0\u05b2\u05db\u05b7\u05e4\u05bc\u05b0\u05e8\u05b8\u05a3\u05d4. The root of this verb is again kafar<\/em> (\u05db\u05e4\u05e8), the same root as in Yom Kippur<\/em>. Why? Why would we find it here \u2013 in the story of Jacob?<\/p>\n

Originally, the root kafar<\/em> (\u05db\u05e4\u05e8) means to physically cover something up. In the story of Jacob preparing for his meeting with Esau, this word is used in order for us to understand: it was not just a gift \u2013 it was an act of \u201ccovering up\u201d his sin, and in this sense, it was an atonement<\/em>. The reconciliation with Esau was not simply a family affair, as it probably seemed to the brothers at that moment, it was an event of global significance. It\u2019s not by chance that right before this meeting God met Jacob in the most important encounter of his life \u2013 one that defined his name and the name of the whole people. This means that their reconciliation\u2014Jacob humbling himself before his brother\u2014was vitally important in God\u2019s eyes. That\u2019s why repentance, forgiveness and reconciliation are crucial parts of Yom Kippur \u2013 and that\u2019s why in Hebrew, we find root kafar<\/em> here \u2013 once again, completely lost in translation!\u00a0<\/p>\n

\u00a0<\/strong><\/p>\n

Judah \u00a0and Slichot <\/em><\/strong><\/p>\n

In Leviticus 16, during the solemn ritual of\u00a0 Yom Kippur,\u00a0\u00a0 the High Priest had to \u00a0confess\u00a0 \u201call the iniquities of the sons of Israel\u201d. These days, we \u00a0ourselves \u00a0confess \u00a0our sins before God on Yom Kippur. \u00a0Confession is an \u00a0important\u00a0 step in the process of atonement in Judaism \u2013and yet, the first time we\u00a0 find the word \u201cconfess\u201d only in the book of\u00a0 Leviticus\u00a0 (Lev. 5:5). Was there confession in the Torah\u00a0 before \u00a0Leviticus?\u00a0<\/p>\n

Surprisingly, we don\u2019t see the Patriarchs confessing their sins before God. \u00a0Undoubtedly, \u00a0they did \u2013 but the Torah leaves it between them and God. The first person that the book of Genesis shows us confessing \u00a0his sin \u00a0is Judah, the fourth son of Jacob.\u00a0\u00a0 At the end of the greatly overlooked\u00a0 story of Judah and Tamar,\u00a0 Judah admits his sin and takes responsibility for it.<\/p>\n

\u00a0He does the same at the end of the story of Joseph. \u00a0In Genesis 44, when Judah speaks to Joseph after Benjamin\u2019s alleged \u201ccrime\u201d with stolen cup, he begins his speech with these words: \u00abWhat can we say to my lord? What can we speak? And how can we justify ourselves? God has found<\/strong> out the iniquity of your servants<\/em>!\u201d \u00a0You probably remember the story and recall that Benjamin was not guilty of this crime and neither were his brothers \u2013 they didn\u2019t steal the cup. However, Judah does confess the iniquity <\/em>that God has found! <\/strong>\u00a0<\/em>Even though the brothers were not guilty of that \u00a0particular sin, they accepted the conviction and chastisement from the One before whom they had long ago so terribly sinned: \u00a0What can we say? What can we speak? And how can we justify ourselves?<\/em><\/p>\n

This should be our attitude when we come to the Lord with our Selichot\u2014<\/em>our confession prayers: Even if at first we see ourselves innocent regarding some sins, as we stand before God and open our hearts to the rays of His light, He brings things to the surface and confession becomes profound and real. That is why the words of Judah that open one of the most beautiful stories of confession, became part of the Selichot<\/em> prayers – as we begin our Selichot <\/em>time, we say the same words: \u05de\u05b7\u05d4\u05be\u05e0\u05bc\u05b9\u05d0\u05de\u05b7\u05e8\u0599 \u05de\u05b7\u05d4\u05be\u05e0\u05bc\u05b0\u05d3\u05b7\u05d1\u05bc\u05b5\u0596\u05e8 \u05d5\u05bc\u05de\u05b7\u05d4\u05be\u05e0\u05bc\u05b4\u05e6\u05b0\u05d8\u05b7\u05d3\u05bc\u05b8\u0591\u05e7 \u2013 What can we say? What can we speak? And how can we justify ourselves<\/em>? \u00a0\u00a0<\/p>\n

Amazingly, this \u00a0very message of confession is hidden in \u00a0the name of Judah \u2013 which is not occasional but highly meaningful. Some of my readers\u00a0 may\u00a0 know that the name Judah (\u05d9\u05d4\u05d5\u05d3\u05d4) comes from the verb lehodot<\/em> (\u05dc\u05d4\u05d5\u05d3\u05d5\u05ea), and the first meaning of this verb is to \u201cthank\u201d or to \u201cpraise\u201d (When Leah gave birth to her fourth son,<\/em> she declared: \u201cThis time I will praise the Lord.\u201d Therefore she named him Judah[2]<\/strong><\/a><\/em>). However, few are aware that the verb lehodot <\/em>has yet another meaning: to \u201cadmit,\u201d or \u201cconfess\u201d. For example, a special prayer of confession in Judaism is called Vidui,<\/em> and this word \u2013 confession <\/em>\u2013 comes from the same root. In this sense, both the name and the character of Judah provide an extremely important insight into the character of God: clearly, repentance is so important to Him, that it is from the tribe of Judah \u2013 the Confessing One \u2013 that He establishes the kingly line of Israel: King David \u2013 and therefore, Jesus also \u2013 come from the tribe of Judah! \u00a0<\/p>\n

[1]<\/a> Gen.6:14<\/p>\n

[2]<\/a> Gen.29:35<\/p>\n

Excerpts from my <\/em>\u00a0books <\/em>are included in many\u00a0 posts on this blog. My last\u00a0 book \u201cUnlocking the Scriptures\u201d\u00a0 is available on Amazon: <\/em> https:\/\/www.amazon.com\/s?k unlocking+the+scriptures+by+julia+blum&crid=2IHYED6W7ZVYI&sprefix=julia+blum+%2Caps%2C689&ref=nb_sb_ss_i_4_11<\/a><\/em><\/p>\n

<\/p>\n

<\/p>\n

You might enjoy also my other\u00a0 books,\u00a0 you\u00a0 can get\u00a0 them\u00a0 from\u00a0 my page on this blog: \u00a0 https:\/\/israelbiblicalstudies.com\/blog\/author\/juliablum\/\u00a0 <\/a><\/em> If these articles whet your appetite for discovering the hidden treasures of the Hebrew Bible, studying in depth Parashat Shavua, along with New Testament insights,<\/em> or learning more about the Jewish background of Jesus\u2019 teaching<\/em>, I would be happy to provide more information (and also a teacher\u2019s discount for new students) regarding our amazing courses (<\/em>juliab@eteachergroup.com<\/em><\/a>).<\/em>\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

We are approaching the most solemn day of the Israel calendar \u2013 Yom Kippur, the Day of Atonement. In previous years I have written about the spiritual significance of this special Day\u2014about the liturgy and Torah reading of Yom Kippur (you can find these articles in the archives of this blog). This year, however, I\u2019ve […]<\/p>\n","protected":false},"author":45,"featured_media":13080,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"inline_featured_image":false,"footnotes":""},"categories":[565],"tags":[],"class_list":["post-13081","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-jewish-studies"],"acf":[],"yoast_head":"\nYom Kippur: de G\u00e9nesis a Lev\u00edtico - Israel Institute of Biblical Studies<\/title>\n<meta name=\"description\" content=\"We are approaching the most solemn day of the Israel calendar \u2013 Yom Kippur, the Day of Atonement. 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