Shevuot — Daf 13a

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

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

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

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

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

אמר רב יוסף רבי היא וסבר לה כר' יהודה

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

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

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

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

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

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

אמר אביי לא קשיא הא רבי והא רבי יהודה

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

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

אלא אימא

[It refers to the case of a man] who persists in his rebellion;1 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,2 perverts the teachings of the Torah,3 and rejects the covenant in the flesh4 — [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? For it was taught: [Scripture says:] Because he hath despised the word of the Lord:5 this refers to one who throws off the yoke, or perverts the teachings of the Torah; and hath broken His commandment:5 this refers to one who rejects the covenant in the flesh; that soul shall utterly be cut off:5 to be cut off before the Day of Atonement; he shall be cut off, after the Day of Atonement.6 I might think that [this is the case] even if he repented, therefore Scripture says: his iniquity shall be upon him.5 I did not say [that the Day of Atonement does not bring atonement] except when his iniquity is still on him.7 And the Rabbis?8 — [They may reply: Scripture means] to be cut off, in this world; he shall be cut off in the world to come.9 His iniquity shall be upon him: if he repented10 and died, death wipes out [the sin].11 But how can you establish [our Mishnah as being] in accordance with the view of Rabbi?12 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.13 Now, who holds this view? R. Judah.14 Therefore the first clause must also be in accordance with R. Judah’ view!15 — R. Joseph said: It is really in accordance with Rabbi's view, and he is in agreement with R. Judah. 16 Said Abaye to him: Do you, Master, mean particularly that Rabbi agrees with R. Judah, but R. Judah does not agree with Rabbi;17 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?18 — 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,19 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 transgression20 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 those who repent and for those who do not repent — therefore Scripture says: Howbeit21 [on the tenth day of this seventh month is the Day of Atonement] — this limits [the power of the Day of Atonement]. Now, who is the author of any anonymous statement in the Sifra? — R. Judah;22 and it states that [the Day of Atonement atones] for only those who repent, and not for those who do not repent.23 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,24 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 Atonement25 — in all cases [it atones].26 Abaye said: This is no question; this [latter statement] is in accordance with the view of Rabbi,27 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;28 for, if you will not say this, does not Rabbi hold that there is kareth for the Day of Atonement!29 Why not?30 It is possible, for example, in the case where he committed [the sin]31 at night, and died, so that the Day did not come to atone for him!32 — But, say: 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. manner against the Torah.’ For a full discussion of the phrase, v. Sanh. 99a and Aboth III, 11. taken as emphatic. brings no atonement without repentance; but for other sins it brings atonement even without repentance. interpret the emphasis of Scripture on that soul shall utterly be cut off? 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. 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. the reverse is also true. (guilt-offering); (cf. verse 8, and Lev. V, 15). few exceptions. Atonement; and by wearing holiday garments to signify his acceptance of the Day as holy. V. Ker. 7a, Tosaf. actually sin on the very Day); it, therefore, contradicts the other statement in the Sifra. the Sifra as being the view of Rabbi. 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. 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. where kareth is inflicted. be made for you (Lev. XVI, 30).