Shevuot 25

בעומד במרדו ורבי היא דתניא רבי אומר על כל עבירות שבתורה בין עשה תשובה בין לא עשה תשובה יום הכפורים מכפר חוץ מפורק עול ומגלה פנים בתורה ומפר ברית בבשר שאם עשה תשובה יום הכפורים מכפר ואם לאו אין יום הכפורים מכפר

[It refers to the case of a man] who persists in his rebellion;<span class="x" onmousemove="('comment',' I.e., who did not repent, nevertheless the scapegoat atones for him, according to Rabbi; and the verse, the sacrifice of the wicked is an abomination, which implies that a wicked man (i.e., who does not repent) cannot obtain atonement with a sacrifice, has reference to a sacrifice on any other day, except the Day of Atonement.');">¹</span> and it is in accordance with Rabbi's view, for it was taught: Rabbi said: For all transgressions of the Torah, whether he repented or not, the Day of Atonement brings atonement, except in the case of one who throws off the yoke,<span class="x" onmousemove="('comment',' Denying the existence of God.');">²</span>

מאי טעמא דרבי דתניא (במדבר טו, לא) כי דבר ה' בזה זה הפורק עול ומגלה פנים בתורה ואת מצותו הפר זה המפר ברית בבשר (במדבר טו, לא) הכרת תכרת הכרת לפני יוה"כ תכרת לאחר יוה"כ

perverts the teachings of the Torah,<span class="x" onmousemove="('comment',' Lit., 'reveals an aspect of the Torah (not in accordance with the correct interpretation) ', or 'acts in a bare-faced manner against the Torah.' For a full discussion of the phrase, v. Sanh. ');">³</span> and rejects the covenant in the flesh<span class="x" onmousemove="('comment',' Circumcision. V. loc. cit. ,rf, ,rfv');">⁴</span>

יכול אפילו עשה תשובה ת"ל (במדבר טו, לא) עונה בה לא אמרתי אלא בזמן שעונה בה

- [in these cases,] if he repented, the Day of Atonement brings atonement, and if not - the Day of Atonement does not bring atonement. What is Rabbi's reason?

ורבנן הכרת בעולם הזה תכרת לעולם הבא עונה בה שאם עשה תשובה ומת מיתה ממרקת

For it was taught: [Scripture says:] Because he hath despised the word of the Lord:<span class="x" onmousemove="('comment',' Num. XV, 31. Lit., 'to be cut off, he shall be cut off'. : the infinitive preceding the finite verb is taken as emphatic.');">⁵</span> this refers to one who throws off the yoke, or perverts the teachings of the Torah; and hath broken His commandment:<span class="x" onmousemove="('comment',' Num. XV, 31. Lit., 'to be cut off, he shall be cut off'. : the infinitive preceding the finite verb is taken as emphatic.');">⁵</span>

ומי מצית מוקמת לה כרבי והא מדסיפא רבי יהודה היא רישא נמי ר' יהודה היא דקתני סיפא אחד ישראל ואחד כהנים ואחד כהן משוח ומאן אית ליה האי סברא רבי יהודה מכלל דרישא ר' יהודה

this refers to one who rejects the covenant in the flesh; that soul shall utterly be cut off:<span class="x" onmousemove="('comment',' Num. XV, 31. Lit., 'to be cut off, he shall be cut off'. : the infinitive preceding the finite verb is taken as emphatic.');">⁵</span> to be cut off before the Day of Atonement; he shall be cut off, after the Day of Atonement.<span class="x" onmousemove="('comment',' I.e., the Day of Atonement shall not have the power is wipe out the sin.');">⁶</span>

אמר רב יוסף רבי היא וסבר לה כר' יהודה

I might think that [this is the case] even if he repented, therefore Scripture says: his iniquity shall be upon him.<span class="x" onmousemove="('comment',' Num. XV, 31. Lit., 'to be cut off, he shall be cut off'. : the infinitive preceding the finite verb is taken as emphatic.');">⁵</span> I did not say [that the Day of Atonement does not bring atonement] except when his iniquity is still on him.<span class="x" onmousemove="('comment',' I.e., when he did not repent. According to Rabbi, therefore, it is only for these three sins that the Day of Atonement brings no atonement without repentance; but for other sins it brings atonement even without repentance.');">⁷</span>

א"ל אביי דוקא קאמר מר רבי סבר לה כר' יהודה אבל רבי יהודה לא סבר לה כרבי או דלמא מדרבי סבר לה כרבי יהודה אף רבי יהודה סבר לה נמי כרבי מיהו אורחא דמילתא קתני למימר דתלמיד סבר לה כרביה

And the Rabbis?<span class="x" onmousemove="('comment',' Who disagree with Rabbi, holding that the Day does not atone even for other sins, without repentance. How will they interpret the emphasis of Scripture on that soul shall utterly be cut off?');">⁸</span> - [They may reply: Scripture means] to be cut off, in this world; he shall be cut off in the world to come.<span class="x" onmousemove="('comment',' In the case of these three sins, if the sinner does not repent; and even death cannot wipe out these sins without repentance; but in the case of other sins, if he does not repent, death has the power to wipe them out. The Day of Atonement, however, has not the power to wipe out even other sins without repentance.');">⁹</span>

א"ל אין דוקא קאמינא רבי סבר לה כרבי יהודה אבל ר' יהודה לא סבר לה כרבי

His iniquity shall be upon him: if he repented<span class="x" onmousemove="('comment',' His iniquity being no longer upon him.');">¹⁰</span> and died, death wipes out [the sin].<span class="x" onmousemove="('comment',' Whereas in the case of other sins, apart from these three, death without repentance wipes them out.');">¹¹</span>

דתניא יכול יהא יוה"כ מכפר על שבים ועל שאינן שבים ודין הוא הואיל וחטאת ואשם מכפרין ויום הכפורים מכפר מה חטאת ואשם אין מכפרין אלא על השבים אף יוה"כ אין מכפר אלא על השבים מה לחטאת ואשם שאין מכפרין על המזיד כשוגג תאמר ליוה"כ שמכפר על המזיד כשוגג

But how can you establish [our Mishnah as being] in accordance with the view of Rabbi?<span class="x" onmousemove="('comment',' That for all sins, except these three, the Day of Atonement brings atonement, even without repentance; and that the Mishnah, in stating that the scapegoat of the Day of Atonement atones for the transgression of positive precepts, refers to cases of non-repentance, in accordance even Rabbi's view.');">¹²</span> Surely since the last clause is in accordance with R'Judah's view, the first clause must also be in accordance with R'Judah's view! For the last clause states - [THE SCAPEGOAT BRINGS ATONEMENT FOR] ISRAELITES, PRIESTS, AND THE ANOINTED HIGH PRIEST.<span class="x" onmousemove="('comment',' Supra 2b.');">¹³</span>

הואיל ומכפר על המזיד כשוגג יכפר על שבים ועל שאינן שבים תלמוד לומר (ויקרא כג, כז) אך חלק

Now, who holds this view? R'Judah.<span class="x" onmousemove="('comment',' Infra 13b: that the scapegoat brings atonement for the priests.');">¹⁴</span>

סתם סיפרא מני ר' יהודה וקאמר שבים אין לא שבים לא

Therefore the first clause must also be in accordance with R'Judah' view!<span class="x" onmousemove="('comment',' And not Rabbi's.');">¹⁵</span> - R'Joseph said: It is really in accordance with Rabbi's view, and he is in agreement with R'Judah.<span class="x" onmousemove="('comment',' That the scapegoat brings atonement for the priests.');">¹⁶</span>

ורמי סתם סיפרא אסתם סיפרא דתניא יכול לא יהא יוה"כ מכפר אא"כ התענה בו וקראו מקרא קדש ולא עשה בו מלאכה לא התענה בו ולא קראו מקרא קדש ועשה בו מלאכה מנין ת"ל (ויקרא כג, כח) יום כפורים הוא מ"מ

Said Abaye to him: Do you, Master, mean particularly that Rabbi agrees with R'Judah, but R'Judah does not agree with Rabbi;<span class="x" onmousemove="('comment',' That the Day of Atonement brings atonement even when there is no repentance.');">¹⁷</span> or that just as [you say,] Rabbi agrees with R'Judah, so also R'Judah agrees with Rabbi, but you state, as is customary, that a disciple agrees with his master?<span class="x" onmousemove="('comment',' R. Judah the Prince was a disciple of R. Judah b. Il'ai; and therefore you said that Rabbi agrees with R. Judah, but the reverse is also true.');">¹⁸</span>

אמר אביי לא קשיא הא רבי והא רבי יהודה

- He replied: I mean particularly that Rabbi agrees with R'Judah, but R'Judah does not agree with Rabbi; for it was taught: I might think that the Day of Atonement should atone for those who repent and for those who do not repent; and [although] an analogy [might be adduced to the contrary thus]: since sin-offering and guilt-offering atone, and the Day of Atonement atones, [we might therefore say,] just as the sin-offering and guilt-offering atone only for those who repent,<span class="x" onmousemove="('comment',' Lev. V, 5: he shall confess that wherein he hath sinned (sin-offering) ; Num. V, 7: they shall confess their sin (guilt-offering) ; (cf. verse 8, and Lev. V, 15) .');">¹⁹</span> so the Day of Atonement atones only for those who repent, [yet we could argue,] sin-offering and guilt-offering do not atone for wilful transgression<span class="x" onmousemove="('comment',' V. Rashi: the majority of sin offerings and guilt offerings atone only for unwitting transgressions, but there are a few exceptions. lt');">²⁰</span>

רבא אמר הא והא רבי ומודה רבי בכרת דיומא דאי לא תימא הכי כרת דיום הכפורים לרבי לית ליה

as for unwitting, [therefore they atone only for those who repent], but the Day of Atonement atones for wilful as for unwitting transgression, [therefore let us say that] just as it atones for wilful as for unwitting transgression, so let it atone for tho who repent and for those who do not repent - therefore Scripture says: Howbeit<span class="x" onmousemove="('comment',' Lev. XXIII, 27. Heb. implies limitation: that the Day should atone only for those who repent. V. Sifra, a.l.');">²¹</span> [on the tenth day of this seventh month is the Day of Atonement] - this limits [the power of the Day of Atonement].

אלמה לא משכחת לה כגון דעבד בליליא ומית דלא אתא יממא לכפורי ליה

Now, who is the author of any anonymous statement in the Sifra? - R'Judah;<span class="x" onmousemove="('comment',' Sanh. 86a: an accepted Talmudic maxim. The Sifra is the tannaitic exposition of Leviticus (v. Sanh. p. 567, n. I) .');">²²</span> and it states that [the Day of Atonement atones] for only those who repent, and not for those who do not repent.<span class="x" onmousemove="('comment',' Hence R. Judah, who is the author of the anonymous passage quoted from the Sifra, does not agree with Rabbi.');">²³</span>

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: