Commentary for Shevuot 25:16

אלא אימא

But there is a contradiction between one anonymous statement in the Sifra and another! For it was taught: I might think that the Day of Atonement should not atone unless he fasted on it, and called it a holy convocation,<span class="x" onmousemove="('comment',' By including in the prayers on that day: Blessed art Thou, O Lord . . Who sanctifiest Israel and the Day of Atonement; and by wearing holiday garments to signify his acceptance of the Day as holy. V. Ker. 7a, Tosaf.');">²⁴</span> and did no work on it; but if he did not fast on it, and did not call it a holy convocation, and worked on it - whence do we deduce [that the Day atones for him]? Scripture says: It is a Day of Atonement<span class="x" onmousemove="('comment',' Lev. XXIII, 28. V. Sifra, a.l.');">²⁵</span> - in all cases [it atones].<span class="x" onmousemove="('comment',' Hence this anonymous statement in the Sifra holds that the Day atones even for those who do not repent (but actually sin on the very Day) ; it, therefore, contradicts the other statement in the Sifra.');">²⁶</span> Abaye said: This is no question; this [latter statement] is in accordance with the view of Rabbi,<span class="x" onmousemove="('comment',' That the Day atones even for those who do not repent. It is not an anonymous statement, but should be mentioned in the Sifra as being the view of Rabbi.');">²⁷</span> and that [former statement] is in accordance with the view of R'Judah. Raba said: Both statements are in accordance with Rabbi's view; but Rabbi admits [that the Day does not atone for] the kareth of the Day itself;<span class="x" onmousemove="('comment',' The first anonymous statement that the Day does not atone for whose who do not repent refers only to the sins, punishable by kareth, of the Day itself, such as non-fasting and working; the second statement that the Day does atone, even when the person does not fast, refers to other sins, i.e., the Day atones for other sins committed during the year even without fasting on the Day; but it cannot atone for the sin of non-fasting on the Day itself.');">²⁸</span> for, if you will not say this, does not Rabbi hold that there is karet for the Day of Atonement!<span class="x" onmousemove="('comment',' If the Day atones for all sins, even connected with the Day itself, without repentance, why does Scripture decree the punishment of Kareth for transgressing the Day (Lev. XXIII, 29) ? It can never be put into effect. Obviously, therefore, Rabbi must make the distinction which Raba suggests.');">²⁹</span> Why not?<span class="x" onmousemove="('comment',' Rabbi may hold that the Day atones even for the kareth which it itself carries, and yet it is possible to find a case where kareth is inflicted.');">³⁰</span> It is possible, for example, in the case where he committed [the sin]<span class="x" onmousemove="('comment',' Punishable by kareth, e.g., non-fasting.');">³¹</span> at night, and died, so that the Day did not come to atone for him!<span class="x" onmousemove="('comment',' The night of Atonement cannot atone; Only the Day has the power of atonement: For on this Day shall atonement be made for you (Lev. XVI, 30) .');">³²</span> - But, say:

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