Guia de las oraciones de Iom Kipur

Víspera de Iom Kipur: Kol Nidrei «Todos los votos»
El oficio de Kol Nidrei consiste en la apertura del Aarón Hakodesh (arca sagrada) y sacar los Sifrei Torá (rollos de la Torá), recitar Kol Nidrei y luego volver a poner los Sifrei Torá en el Aarón Hakodesh.

Kol Nidrei, es la plegaria que inicia el día santo de Iom Kipur, es quizás la más famosa en liturgia judía Irónicamente, no es realmente una plegaria sino una declaración, pues Kol Nidrei trata de las promesas, los votos y otras clases de compromisos verbales comúnmente hechos en el curso del año. La Torá es muy estricta en cuanto al cumplimiento de la palabra dada y no cumplir un voto es considerada una ofensa seria.

Kol Nidrei, que significa «todos los votos», anula la naturaleza vinculante de tales promesas por adelantado. Uno declara que todos los votos y promesas hechas en el futuro son inválidos, y como para asegurarse, los votos son «absueltos, remitidos, cancelados, declarados nulos, no vigentes, sin efecto.»

En Iom Kipur cuando la esencia del alma es totalmente revelada, expresamos nuestra actitud real hacia las imperfecciones que podrían deslizarse en nuestra conducta el año que venie. Así son denegadas y declaradas insignificantes.

 

Mariv (oficio vespertino)

El oficio vespertino consiste en el Kadish; el Shema, con sus bendiciones previas y posteriores, la Amida; y las plegarias de conclusión. Por ser Shabat no se reza Avinu Makenu (Nuestro Padre, Nuestro Rey).

 

Shajarit (oficio matutino)

El oficio matutino consiste en: las plegarias de la mañana, el Shema, con sus bendiciones previas y posteriores; la Amida con su repetición a cargo del oficiante, que incluye piutim (poesías) especiales y el Viduy (confesión de las transgresiones); la lectura de la Torá, el oficio de Yizkor. Por ser Shabat no se reza Avinu Makenu (Nuestro Padre, Nuestro Rey).

 

Lectura de la Torá

Lectura de la Torá: Vaikrá (Levítico) Cap 16, vers. 1 al vers. 34.

Lectura de la Torá: Maftir: Bamidbar (Números) Cap 29, vers. 7 a vers. 11.

Lectura de la Haftará: Ishaiahú (Isaías) Cap. 57, vers. 14 a Cap. 58, vers. 16.

Vaikrá (Levítico) Cap 16, vers. 1 a vers. 34.

La lectura de la Torá del oficio matutino de Iom Kipur describe la ceremonia de los sacrificios correspondientes a este día, que debía efectuar el Cohen Gadol (Sumo Sacerdote).

Este capítulo de la Torá se centra en el sacrificio de purificación de todo el Am Israel (pueblo de Israel) mediante dos machos cabríos, sobre los que se echaban suertes, a fin de que uno fuera destinado a ser sacrificado en el altar por el Cohen Gadol y el restante destinado a “Azazel”, (vers.8 a 10, y vers. 26), luego de que el Cohen Gadol le trasfiriera todas las transgresiones del Am Israel. Luego de esa ceremonia un miembro del pueblo era el encargado de trasladarlo a un lugar alejado y despeñarlo en un precipicio.

Este texto dio origen al concepto de “chivo expiatorio” y la palabra “Azazel” no vuelva a repetirse en todo el TaNaJ. En base a su raíz (tres letras que identifican y dan sentido a las palabras hebreas) puede considerarse que es la conjunción de dos palabras “aze” y “azel”, que significan cabra, la primera y salida, la segunda. También puede corresponder a las palabras “az”, que significan áspero, y “El”, una manera de referirse al Creador y que se utiliza como partícula final de los nombres que se le asignan, en la tradición judía, a los ángeles (MijaEl, GabriEl, etc.) y también a nombres propios, por ejemplo DaniEl, NatanEl, entre otros. Según Rashi (el principal comentarista de la Torá) Azazel es el nombre de una alta montaña en el desierto, a donde era llevado el macho cabrío para ser despeñado.

Otro tema de este capítulo de la Torá es la indicación de que el Cohen Gadol tiene que ingresar por única vez en el año en el Santo Santuorum, lugar en donde estaban guardadas las Tablas que Moshé bajó del Ar Sinai (el monte Sinaí) en las cuales estaban escritos los Atzeret Hadibrot (Diez Manamientos).

 

Maftir: Bamidbar (Números) Cap 29, vers. 7 a vers. 11.

Texto de la Torá que establece la observancia de Iom Kipur el día 10 de Tishrí.

 

Haftará: Ishaiahú (Isaías) Cap. 57, vers. 14 a Cap. 58, vers. 16.

Este pasaje tiene como tema central la ética y la moral de los miembros del Am Israel al cumplir las mitzvot (mandamientos) de la Torá, en este caso el ayuno, pues si bien Ishaiahú manifiesta que debe cumplirse con la observancia del Shabat y el ayuno de Iom Kipur, considera que el mismo no tiene sentido si quien lo efectúa lo hace ritualmente, pues es necesario que esté consustanciado con el concepto de purificación y real arrepentimiento por las transgresiones cometidas durante e laño que acaba de culminar.

 

Yizkor (Recordacion)

El oficio de Yizkor es recitado por aquellos que han perdido uno o ambos padres. Los demás salen de la sinagoga hasta la conclusión del mismo; la razón de ello es pedir una larga existencia para los padres que están con vida.
El Yizkor es más que un servicio de recordación, es un tiempo para que los parientes de los difuntos se conecten con las almas de sus seres amados a un nivel más profundo.

 

Musaf  (oficio sumado o agregado)

Musaf significa «sumado» o «agregado» denotando una Tefila extra agregada en el Shabbat  y Jaguim (días de fiesta). Aunque esta oración  puede ser rezada en cualquier momento, la Halaja prefiere que sea recitada inmediatamente después de leer la Torá..

El oficio de Musaf consiste en la Amida, con su repetición a cargo del oficiante, que incluye piutim (poesías) especiales,entre las que se destaca Unetané Tokef, el Viduy (confesión de las transgresiones), la Avodá – un recuento del servicio de Iom Kipur en el Beit Hamikdash (Templo Sagrado); y la bendición sacerdotal.
Birkat Kohanim (Bendición Sacerdotal)

A los sacerdotes, o kohanim, descendientes directos de Aarón, el Sumo Sacerdote, se les ordena bendecir al pueblo judío con una bendición triple. Se acostumbra cumplir con este deber durante el servicio de Musaf en los días festivos. En la preparación para la bendición, los koanim se quitan sus calsados y los Levitas ritualmente se lavan sus manos, y luego se agrupan al frente de la sinagoga. Durante la bendición, no debe mirarse a los Koanim directamente ya que la Providencia Divina descansa en ellos; se acostumbra que los hombres se cubran sus ojos con sus talitim y que las mujeres miren hacia sus libros de plegarias.
Minja (oficio de la tarde)

El oficio de la tarde consiste en la lectura de la Torá; la Amida, con su repetición a cargo del oficiante, que incluye piutim (poesías) especiales la plegaria de amidah, la recitación de Avinu Malkenu (Nuestro Padre, Nuestro Rey).

Lectura de la Torá

Vaikrá (Levítico) Cap 18.

La lectura de la Torá habla de la pureza de la vida judía. La Torá nos advierte no imitar los actos inmorales de los egipcios y los cananitas, «que la tierra no os vomite por haberla contaminado, como vomitó a las naciones que había antes de vosotros.»

La Haftarah

Sefer Ioná (Libro de Jonás)

Se lee todo el Sefer Ioná de Yona (Libro de Jonas), que contiene un mensaje oportuno sobre la importancia del arrepentimiento y la plegaria. Si la maldad puede hacer que la tierra vomite a sus habitantes, el arrepentimiento puede hacer que un pescado deposite a Yona de vuelta a tierra firme y lo devuelva a la vida. Uno nunca debe desesperarse. La plegaria y el arrepentimiento llevan de la oscuridad a la luz, de las sombras del la muerte a una nueva vida.

 

Neilah (oficio de conclusión).

El oficio de conclusión consiste en las plegarias de Apertura, la plegaria de la Amida, con su repetición a cargo del oficiante, que incluye piutim (poesías) especiales;  Avinu Malkenu (Nuestro Padre, Nuestro Rey), la Declaración de nuestra fe y el toque del Shofar y las plegarias de cierre.
Neilah significa «cerrar la puerta». Al acercarse el final del día de Iom Kipur y sellarse nuestro futuro, se le pede a D’s que acepte nuestro sincero arrepentimiento y nuestras nuevas resoluciones, y que Él nos selle en el Libro de la Vida, dándonos un nuevo año repleto de cosas buenas y felicidad. El Aarón Hakodesh permanece abierta durante todo el servicio de Neilah, lo que significa que las puertas de la plegaria, en el cielo, están totalmente abiertas para nosotros en este momento.

Plegarias de cierre
El ápice del servicio, la cumbre emocional, es cuando pronunciamos versos proclamando a D’s como nuestro Elohim, todos juntos. Está escrito que cuando recitamos el primero de los tres versos, el Shema, todo judío debe tener la intención de entregar su alma para la santificación del nombre de D’s, y esta intención será considerada como si hubiésemos de hecho resistido la prueba para santificar el Nombre Divino. Musaf culmina con un lagro toque de Shofar.

Inmediatamente se reza Mariv, incluyendo la bendición de la Habdala, se acostumbra a efectuar Birkat HaLevaná,(bendición a la luna nueva) y con gran alegría regresamos a nuestras casas a festejar la salida del día con la Havdalá.

Luego de la cena, se comienza inmediatamente con la construcción de la Sucá, demostrando así nuestro ímpetu por cumplir con las mitzvot.

 

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