משנה: חַטָּאת וְאָשָׁם וַדַּאי מְכַפְּרִין. מִיתָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. הַתְּשׁוּבָה מְכַפֶּרֶת עַל עֲבֵירוֹת הַקַּלּוֹת עַל עֲשֵׂה וְעַל לֹא תַעֲשֶׂה. וְעַל הַחֲמוּרוֹת הִיא תוֹלָה עַד שֶׁיָּבוֹא יוֹם הַכִּיפּוּרִים וִיכַפֵּר׃ MISHNAH: A purification sacrifice and a definitive reparation sacrifice156Any reparation sacrifice (אָשָׁם) except the one for the suspicion of a sin which, if proven, would require a purification sacrifice; Lev. 5:17–19. atone157Since it is presumed that an impurity which requires a reparation sacrifice is divine punishment for some infraction, atonement applies also to these sacrifices.. Death or the Day of Atonement atone if accompanied by repentance. Repentance atones for minor infractions, positive commandments, and prohibitions158Biblical prohibitions for which no punishment is indicated in the text.. But for severe ones159Sins punishable by extirpation or the death penalty. it suspends until the next Day of Atonement arrives and atones.
הלכה: תַּמָּן תַּנִּינָן. וְעַל זְדוֹן מִקְדָּשׁ וָקֳדָשָׁיו. שָׂעִיר הַנַּעֲשֶׂה בִפְנִים וְיוֹם הַכִּיפּוּרִים מְכַפֵּר. וְעַל שְׁאָר עֲבֵירוֹת שֶׁבַּתּוֹרָה. קַלּוֹת וַחֲמוּרוֹת זְדוֹנוֹת וּשְׁגָגוֹת [הוֹדַע וְלֹא הוֹדַע עֲשֵׂה וְלֹא תַעֲשֶׂה כְּרִיתוֹת וּמִיתַת בֵּית דִּין. שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר׃] HALAKHAH: There we stated: 160Mishnah Ševuot 1:9. Intentional [impurity]161Word missing in the quote. of the Sanctuary and its sancta is atoned by the he-goat whose blood is brought inside162On the Day of Atonement. and the Day of Atonement. The remainder of the transgressions mentioned in the Torah, minor or severe ones, intentional and unintentional, [known and unknown, positive commandments and prohibitions, extirpations and capital crimes, the scapegoat atones.]163Corrector’s completion from the Mishnah.
לֹא הִיא קַלּוֹת עֲשֵׂה וְלֹא תַעֲשֶׂה. לֹא הִיא חֲמוּרוֹת כְּרִיתוֹת וּמִיתוֹת בֵּית דִּין. רִבִּי יוּדָה אוֹמֵר. כֵּינִי מַתְנִיתָא. הַקַּלּוֹת וְהַחֲמוּרוֹת. אוֹתָן הַקַּלּוֹת בֵּין שֶׁעֲשָׂאָן בְּזָדוֹן בֵּין שֶׁלֹּא עֲשָׂאָן בְּזָדוֹן. אוֹתָן הַחֲמוּרוֹת בֵּין שֶׁנִּתְווַדָּע לוֹ בָהֶן בֵּין שֶׁלֹּא נִתְווַדָּע לֹו בָהֶן. אֵילּוּ הֵן הַקַּלּוֹת. עֲשֵׂה וְלֹא תַעֲשֶׂה. אֵילּוּ הֵן הַחֲמוּרוֹת. כְּרִיתוֹת וּמִיתוֹת בֵּית דִּין. כְּשֵׁם שֶׁהַשָּׂעִיר הַנַּעֲשֶׂה בִפְנִים מְכַפֵּר עַל הַזְּדוֹנוֹת וְתוֹלֶה עַל הַשְׁגָגוֹת בְּדָבָר שֶׁיֵּשׁ בּוֹ חִיוּב קָרְבָּן. אַף שָׂעִיר הַמִּשְׁתַּלֵּחַ כֵּן מְכַפֵּר. 164The text of the Halakhah is from Ševuot 1:9, Notes 183–210. The present paragraph also in the Babli Ševuot 12b. Are not minor sins positive commandments and prohibitions; are not serious ones extirpations and capital crimes? Rebbi165With the Ševuot text, read “Rav”. Jehudah said, so is the Mishnah: “Minor or serious ones. Those minor ones, whether he committed them intentionally or did not commit them intentionally166This must refer either to infractions for which the penalty is not spelled out (Note 158) or to cases where guilt cannot be ascertained. The standard example is that of a person who ate one of two pieces of meat, one of which was kosher, the other one severely forbidden either as forbidden fat or as sacrificial meat· which became impure (Rashi). If it is not possible to ascertain which of the two he ate. then a suspended reparation sacrifice is due; but the obligation to bring a suspended reparation sacrifice is cancelled by the Day of Atonement, as determined in the next paragraph (and Ševuot Halakhah 1:2, Note 69, Horaiot 1:1 Note 18).. Those severe ones, whether he obtained knowledge of them or did not obtain knowledge of them167This refers to the situation described in the previous Note. If he intended to eat one of the two, knowing that one was severely forbidden, he either committed no sin or he committed a serious crime for which no personal sacrifice can atone.. The following are minor sins: positive commandments and prohibitions158Biblical prohibitions for which no punishment is indicated in the text.. Severe ones, extirpations and capital crimes. Just as the he-goat whose blood is brought inside atones for intentional infractions and suspends for the unintentional ones in cases where a sacrifice is required, also the scapegoat atones in the same way168Which carries away “all their iniquities”, Lev. 16:22). This last statement is missing in the Babli Ševuot; it is discussed in Keritut 25b..”
נִיחָא לֹא הוֹדַע. הוֹדַע. לֹא כֵן תַּנִּינָן. חַייְבֵי חַטָּאוֹת וַאֲשָׁמוֹת ווַדָּאִין שֶׁעָבַר עֲלֵיהֶן יוֹם הַכִּיפּוּרִים חַייָבִין. וְחַייָבֵי אֲשָׁמוֹת תְּלוּיִין פְּטוּרִין. אָמַר רִבִּי בּוּן בַּר חִייָה. בֵּין שֶׁנִּתְוַדָּע לֹו בָהֶן בֵּין שֶׁלֹּא נִתְווַדָּע לוֹ בָהֶן. [וְלָמָּה לֹא אָמַר בְּשֶׁלֹּא נִתְווַדָּע לֹו בָהֶן.] מִילְּתֵיהּ אָֽמְרָה. וַאֲפִילוּ לֹא נִתְוַדָּע לֹו בָהֶן יוֹם הַכִּיפּוּרִים מְכַפֵּר. It is understandable if it did not come to his knowledge169Then no private sacrifice is due and the public sacrifice must atone for the damage done to the sanctuary.. If it did come to his knowledge170Did we not imply that the public offering does not relieve the individual of his obligation to bring a sacrifice?? Was it not stated:171Parts of Mishnah Keritut 6:4. Purification sacrifices must be brought even after the Day of Atonement but obligations of suspended reparation sacrifices are eliminated. “From where that those liable for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, remain liable, but those liable for suspended reparation offerings are no longer liable?” Rebbi Abun bar Ḥiyya said, whether it was known to him on it, or not known to him on it172The text from Ševuot is copied here very incompletely, only partially completed by the corrector’s addition [in brackets]. By the omission the text has become unintelligible; cf. Ševuot 1:9, Notes 194–196.. [Why did he not say, if it was not known to him]. His words imply that even if it was not known to him on the Day of Atonement, the Day of Atonement atones.
תַּמָּן תַּנִּינָן. עַל אֵילּוּ חַייָבִין עַל זְדוֹנָן כָּרֵת וְעַל שִׁגְגָתָן חַטָּאת וְעַל לֹא הוֹדַע שֶׁלָּהֶם אָשָׁם תָּלוּי. וְלֹא כְבָר כִּיפֵּר יוֹם הַכִּיפּוּרִים. רִבִּי שִׁמְעוֹן בְּשֵׁם לֵוִי סוֹכִייָה. בְּמוֹרֵד בְּיוֹם הַכִּיפּוּרִים הִיא מַתְנִיתָה. There173Mishnah Keritut 1:2., we have stated: “For these174The transgressions punishable by extirpation enumerated in Mishnah Keritut1:1. one is liable for extirpation in case of intentional transgression, or a purification sacrifice for unintentional transgression, and for what was not certainly known in their cases a suspended sacrifice.” But did not the day of Atonement already atone175Does the Day of Atonement not eliminate the possibility of a suspended reparation offering for the possibility of a sin committed before this day?? Rebbi Simeon in the name of Rebbi Levi from Sokho: The Mishnah refers to one who rebels on the Day of Atonement.
עֲשֵׂה אַף עַל פִּי שֶׁלֹּא עָשָׂה תְשׁוּבָה. לֹא תַעֲשֶׂה. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זֵעוּרָא. וְהוּא שֶׁעָשָׂה תְשׁוּבָה. הָאוֹמֵר. אֵין עוֹלָה מְכַפֶּרֶת. אֵין עוֹלָה מְכַפֶּרֶת עָלַי. מְכַפֶּרֶת הִיא. אֵי אֶיפְשִׁי שֶׁתְּכַפֵּר לִי. אֵינָהּ מְכַפֶּרֶת לוֹ עַל כָּרְחוֹ. אֵין יוֹם הַכִּיפּוּרִים מְכַפֵּר. מְכַפֶּרֶת הִיא. [אֵי] אֶיפְשִׁי שֶׁיְּכַפֵּר לִי. מְכַפֵּר הוּא לֹו עַל כּוֹרְחוֹ. אָמַר רִבִּי חֲנַנְיָה בְּרֵיהּ דְּרִבִּי הִלֵּל. לָא כוֹלָא מִן הָדֵין בַּר נַשָּׂא מֵימוֹר לְמַלְכָּא. לֵית אַתְּ מֶלֶךְ. A positive commandment, even if he did not repent. A prohibition? Rebbi Samuel in the name of Rebbi Zeˋira, only if he repented176While the Mishnah in Rav Jehudah’s interpretation treats positive commandments and simple prohibitions in parallel, there is a difference between the two kinds of sins. The non-performance of a positive commandment is atoned for even without repentance while the atoning for breaching simple prohibitions requires repentance.. If one said, “the elevation offering does not atone,177The biblical text does not indicate for which kind of sin an elevation offering does atone but Lev. 1:4 indicates that it atones. The next paragraph will investigate for which sins it is atoning.” does the elevation offering not atone? It atones even against his will. But if he said, “it is impossible that the elevation offering atone for me,” it does not atone against his will178In the prior formulation, it was simply a false statement. But if somebody said, I am opting out, the atoning power of sacrifices shall not be valid for me, what he offers would be profane. If there is no offering, there cannot be atonement.. If one said, “the Day of Atonement does not atone,” It atones. “I cannot accept179The scribe wrote איפשי, “it is impossible for me”, which Galilean form the corrector did not recognize (and which the scribe himself in the preceding sentence exchanged for the Babylonian form), and added אי, for Babylonian אִי אֶפְשִׁי, meaning the same. that it atone for me,” it atones against his will180Since he brings the offering on his own initiative, if it is not brought for atoning it does not atone. But the Day of Atonement is given by God; it is not up to man to say what it can or cannot do. Babli, Keritut 7a.. Rebbi Ḥanina ben Rebbi Hillel said, it is not up to a person to tell the King, “you are no king.”