Yoma

Out of his own will he goes towards death, the wishes of his household he is unable to fulfil, for he returned empty to his house. Would that the coming forth be like the going in).1 And when he [Rab]2 saw a crowd escorting him, he would say: Though his excellency mount up to heaven, and his head reach unto the clouds, yet shall he perish forever like his own dung, they that have seen him shall say: ‘Where is he?’3 When R. Zutra was carried shoulder-high4 on the Sabbath before the Pilgrimage festivals,5 he would say: For riches are not forever; and doth the crown endure unto all generations? 6 It is not good to respect the person of the wicked.7 It is not good for the wicked that they are being favoured [by the Holy One, blessed be He] in this world. It was not good for Ahab that he was favoured in this world, as it is said: Because he humbled himself before Me, I will not bring the evil in his days.8 So as to turn aside the righteous in judgment9 — it is good for the righteous that they are not favoured in this world. It was good for Moses that he was not favoured in this world, as it is said: Because ye believed not in Me, to sanctify Me [etc.]. But had you believed in Me your time to depart this world would not yet have come. Happy are the righteous! Not only do they acquire merit, but they bestow merit upon their children and children's children to the end of all generations, for Aaron had several sons who deserved to be burnt like Nadab and Abihu, as it is said: ‘That were left’;10 but the merit of their father helped them. Woe unto the wicked! Not alone that they render themselves guilty, but they bestow guilt upon their children and children's children unto the end of all generations. Many sons did Canaan have, who were worthy to be ordained11 like Tabi, the slave of R. Gamaliel, but the guilt of their ancestor caused them [to lose their chance]. Whosoever causes a community to do good, no sin will come through him, and whosoever causes the community to sin, no opportunity will be granted him to become repentant. Whosoever causes a community to do good, no sin will come through him’. Why? Lest he be in Gehinnom, and his disciples in Gan Eden [Paradise], as it is said: For Thou wilt not abandon my soul to the nether world, neither wilt Thou suffer thy godly one to see the pit.12 ‘And whosoever causes the community to sin, no opportunity will be granted him for repentance’, lest he be in Gan Eden and his disciples in Gehinnom, as it is said: A man, that is laden with the blood of any person shall hasten his steps unto the pit; none will help him. 13 IF ONE SAYS: I SHALL SIN, AND REPENT, SIN AND REPENT. Why is it necessary to state I SHALL SIN AND I SHALL REPENT twice? — That is in accord with what R. Huna said in the name of Rab; for R. Huna said in the name of Rab: Once a man has committed a transgression once or twice, it becomes permitted to him. ‘Permitted ‘? How could that come into your mind — Rather, it appears to him like something permitted. I SHALL SIN AND THE DAY OF ATONEMENT SHALL PROCURE ATONEMENT; THEN THE DAY OF ATONEMENT DOES NOT PROCURE ATONEMENT. Shall we say that our Mishnah is not in accord with Rabbi, for Rabbi said: It was taught, For all transgressions of Biblical commandments, whether he repented or not, whether positive or negative, does the Day of Atonement procure atonement? — You may even say it will be in agreement with Rabbi. It is different when he relies on it.14 FOR TRANSGRESSIONS COMMITTED BY MAN AGAINST THE OMNIPRESENT. R. Joseph b. Helbe pointed out to R. Abbahu the following contradiction: [We learned]:15 FOR TRANSGRESSIONS COMMITTED BY MAN AGAINST HIS FELLOWMAN THE DAY OF ATONEMENT PROCURES NO ATONEMENT, but it is written: If one man sin against his fellow-man, God [Elohim] will pacify him?16 ‘Elohim’ here means ‘the Judge’. But how then is the second half of the clause to be understood, ‘But if a man sin against the Lord, who shall entreat for him’? — This is what he means to say: ‘If a man sins against his fellow-man, the judge will judge him, he [his fellow] will forgive him’;17 ‘but if a man sins against the Lord God, who shall entreat for him’? Only repentance and good deeds. R. Isaac said: Whosoever offends his neighbour, and he does it only through words, must pacify him, as it is written: My son, if thou art become surety for thy neighbour, If thou hast struck thy hands for a stranger — , thou art snared by the words of thy mouth. . . do this, now, my son, and deliver thyself, seeing thou art come into the hand of thy neighbour; go, humble thyself, and urge thy neighbour.18 If he has a claim of money upon you, open the palm of your hand to him,19 and if not, send many friends to him.20 R. Hisda said: He should endeavour to pacify him through three groups of three people each, as it is said: He cometh before me and saith: I have sinned and perverted that which was right, and it profited me not.21 R. Jose b. Hanina said: One who asks pardon of his neighbour need do so no more than three times, as it is said: Forgive. I pray thee now . . . and now we pray thee.22 And if he [against whom he had sinned] had died, he should bring ten persons and make them stand by his grave and say: I have sinned against the Lord, the God of Israel, and against this one, whom I have hurt. R. Abba had a complaint against R. Jeremiah. He [R. Jeremiah] went and sat down at the door of R. Abba and as the maid poured out water, some drops fell upon his head. Then he said: They have made a dung-heap of me, and he cited this passage about himself: He raiseth up the poor out of the dust.23 R. Abba heard that and came out towards him, saying: Now, I must come forth to appease you, as it is written: ‘Go, humble thyself and urge thy neighbour’. When R. Zera had any complaint against any man, he would repeatedly pass by him,24 showing himself to him, so that he may come forth to [pacify] him. Rab once had a complaint against a certain butcher, and when on the eve of the Day of Atonement he [the butcher] did not come to him,25 he said: l shall go to him to pacify him. R. Huna met him and asked: Whither are you going, Sir? He said, To pacify So-and-so. He thought: Abba26 is about to cause one's death.27 He went there and remained standing before him [the butcher], who was sitting and chopping an [animal's] head. He raised his eyes and saw him [Rab], then said: You are Abba, go away. I will have nothing to do with you. Whilst he was chopping the head, a bone flew off, struck his throat, and killed him. Once Rab was expounding portions of the Bible28 before Rabbis, and there entered wait long for his arrival. two brethren. forgiveness is not procured by that day. may mean either ‘judge’ or ‘pray’, thus ‘pacify’, ‘forgive’. The two meanings of the words are represented in the two suggestions here. which part of the sentence is suppressed, cf. Gesenius Kautzsch, ¤¤159dd and 162. V. Maharsha. Rashi explains differently]. ‘shurah’, ‘row’, ‘group’ is derived. pray) three times.