משנה: הָאוֹמֵר אֶחֱטָא וְאָשׁוּב אֶחֱטָא וְאָשׁוּב אֵין מַסְפִּיקִין בְּיָדוֹ לַעֲשׂוֹת תְּשׁוּבָה. אֶחֱטָא וְיוֹם הַכִּפּוּרִים מְכַפֵּר אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר. עֲבֵירוֹת שֶׁבֵּין אָדָם לַמָּקוֹם יוֹם הַכִּפּוּרִים מְכַפֵּר וְשֶׁבֵּינוֹ לְבֵין חֲבֵירוֹ אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר עַד שֶׁיְּרַצֶּה אֶת חֲבֵירוֹ. אֶת זֹו דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ, עֲבֵרוֹת שֶׁבֵּין אָדָם לַמָּקוֹם יוֹם הַכִּפּוּרִים מְכַפֵּר. וְשֶׁבֵּינוֹ לְבֵין חֲבֵרוֹ אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר, עַד שֶׁיְּרַצֶּה אֶת חֲבֵרוֹ. אָמַר רַבִּי עֲקִיבָה אַשְׁרֵיכֶם יִשְׂרָאֵל לִפְנֵי מִי אַתֶּם מִיטַּהֲרִין וּמִי מְטַהֵר אֶתְכֶם אֲבִיכֶם שֶׁבַּשָּׁמַיִם, שֶׁנֶּאֱמַר וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים וגו׳. וְאוֹמֵר מִקְוֵה יִשְׂרָאֵל יְיָ מַה מִקְוֵה מְטַהֵר אֶת הַטְּמֵאִים אַף הַקָּדוֹשׁ בָּרוּךְ הוּא מְטַהֵר אֶת יִשְׂרָאֵל׃ MISHNAH: If somebody say, “I shall sin and repent, I shall sin and repent,190Repeatedly” one191Heaven does not let him achieve to repent. “I shall sin and the day of Atonement will atone,” the Day of Atonement does not atone. Transgressions between a person and the Omnipresent the Day of Atonement atones; but those between him and his neighbor the Day of Atonement does not atone unless he placated his neighbor.
The following did Rebbi Eleazar ben Azariah explain: Of all your unintentional sins before the Eternal you shall be cleansed199Lev. 16:30. The sentence is not parsed as from all your iniquities, before the Eternal you will be cleansed, but as from all your iniquities before the Eternal, you will be cleansed. Sifra Aḥare Pereq 8:1.. Transgressions between a person and the Omnipresent the Day of Atonement atones; but those between him and his neighbor the Day of Atonement does not atone unless he placated his neighbor.
Rebbi Aqiba said, blessed are you, Israel. Before whom do you cleanse yourselves, and who cleanses you? Your Father Who is in Heaven, as it is said200Ez 36:25., I shall sprinkle on you pure water, so you shall be pure. And it is said201Jer. 17:13. Israel’s hope is the Eternal, since a miqweh purifies the impure people202Identifying מקוה “hope” or “ritual bath; pond”., so the Holy One, praise to Him, cleanses Israel.
הלכה: וְהָעוֹלָה מְכַפֶּרֶת עַל הִירְהוּר הַלֵּב. מַה טַעַם. וְהָֽעוֹלָה עַל־ר֣וּחֲכֶ֔ם הָיֹו לֹ֣א תִֽהְיֶ֑ה. אָמַר רִבִּי לֵוִי. וְהָֽעוֹלָה עַל־ר֣וּחֲכֶ֔ם הָיֹו לֹ֣א תִֽהְיֶ֑ה. וְכֵן אִיּוֹב אוֹמֵר. וְהִשְׁכִּ֣ים בַּבּוֹקֶר וְהֶעֱלָ֣ה עוֹלוֹת מִסְפַּ֣ר כּוּלָּם וגו׳. [הָדָא אוֹמֵר שֶׁהָעוֹלָה מְכַפֶּרֶת עַל הִרְהוּר הַלֵּב.] HALAKHAH: 181In Lev. rabba 7(3) the paragraph is reproduced and the doctrine is attributed to R. Simeon ben Iohai. The elevation offering atones for thoughts. What is the reason? What rises in your spirits will not be182Ez. 20:32.. Rebbi Levi said, What rises in your spirits will not be183This quote is incorrect and makes no sense. The original is in Ševuot 1:9 Note 205.. And so Job says, he got up early in the morning and brought elevation offerings in the number of all of them, etc.184Job 1:5. Job offered elevation offerings since he was afraid that his children might have had impious thoughts. [This implies that the elevation offering atones for thoughts.185Corrector’s addition from Ševuot.]
רִבִּי אוֹמֵר. עַל כָּל־עֲבֵירוֹת שֶׁבַּתּוֹרָה יוֹם הַכִּיפּוּרִים מְכַפֵּר חוּץ מִן הַפּוֹרֵק עוֹל וְהַמֵּיפֵר בְּרִית וְהַמְגַלֶּה פָנִים בַּתּוֹרָה. אִם עָשָׂה תְשׁוּבָה מִתְכַּפֵּר לוֹ. וְאִם לָאו אֵינוֹ מִתְכַּפֵּר לוֹ. רִבִּי זְבִידָא אָמַר. רִבִּי יָסָא מַקְשֶׁי. מִיסְבּוֹר סְבַר רִבִּי שֶׁיוֹם הַכִּיפּוּרִים מְכַפֵּר בְּלֹא תְשׁוּבָה. רִבִּי אַשְׁייָן רִבִּי יוֹנָה רִבִּי בָּא רִבִּי חִייָה בְשֵׁם רִבִּי יוֹחָנָן. מוֹדֶה רִבִּי שֶׁאֵין יוֹם הַכִּיפּוּרִים מְכַפֵּר אֶלָּא בִתְשׁוּבָה. הָא מִיתָה מְכַפֶּרֶת בְּלֹא תְשׁוּבָה. תַּנֵּי. יוֹם מִיתָה כְיוֹם תְּשׁוּבָה. מָאן תַּנִּינָתָהּ. רִבִּי. הֲווֵי הָדָא הִיא דְתַנִּינָן. מִיתָה וְיוֹם הַכִּפּוּרִים מְכַפְּרִין עִם הַתְּשׁוּבָה. דְּלֹא כְרִבִּי. 186This 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). Rebbi says, the Day of Atonement atones for all sins against the Torah except for him who tears away the yoke, or who breaks the Covenant, or who finds aspects in the Torah187This was explained in Peah 1:1 Notes 199–213; cf. also Sanhedrin 10:1, Note 8. One who tears away the yoke is he who recognizes the authority of the Torah but decides to break its laws; one who breaks the covenant is he who tries to reconstruct a prepuce and does not circumcise his sons; one who finds aspects in the Torah is he who denies the divine origin of the Torah., where it atones if he repented but does not atone otherwise. Rebbi Zevida said that Rebbi Yasa asked: Does Rebbi think that the Day of Atonement atones without repentance? Rebbi Ashian, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi agrees that the Day of Atonement only atones with repentance; therefore death cleanses without repentance188This is a non-sequitur, but it fits well with the text in Ševuot which has to be considered as the original. The Babli supports the statement there about the Day of Atonement; it has no statement of Rebbi about the power of Death.. We have stated thus: The day of death equals the day of repentance. Who stated this? Rebbi! Then what we stated, “death and the Day of Atonement atone with repentance,” does not follow Rebbi189Since the Mishnah requires repentance also on the Day of Atonement. Rebbi formulated an anonymous Mishnah, i. e., authoritative doctrine, following the majority against his own opinion..
שָׁאַל רִבִּי מַתְיָה בֶּן חָרָשׁ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִישִׁיבָה. אָמַר לוֹ. שָׁמַעְתָּ אַרְבָּעָה חֲלוּקֵי כַפָּרָה שֶׁהָיָה רִבִּי יִשְׁמָעֵאל דּוֹרֵשׁ. אָמַר לוֹ. שְׁלשָׁה הֵם חוּץ מִן הַתְּשׁוּבָה. כָּתוּב אֶחָד אוֹמֵר שׁ֚וּבוּ בָּנִ֣ים שֽׁוֹבָבִ֔ים. וְכָתוּב אַחֵר אוֹמֵר כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶם֭. וְכָתוּב אַחֵר אוֹמֵר וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם וגו׳. וְכָתוּב אַחֵר אוֹמֵר אִם יְכוּפַּר הֶעָוֹן֙ הַזֶּ֤ה לָכֶם֙ עַד־תְּמוּתוּן. הָא כֵיצַד. עָבַר עַל מִצְוַת עֲשֵׂה וְשָׁב מִיָּד. אֵינוֹ זָז מִמְּקוֹמוֹ עַד שֶׁיִמְחוֹל לוֹ. עָלָיו הַכָּתוּב אוֹמֵר שׁ֚וּבוּ בָּנִ֣ים שֽׁוֹבָבִ֔ים. הָעוֹבֵר עַל מִצְוָה בְלֹא תַעֲשֶׂה וְשָׁב מִיַּד. הַתְּשׁוּבָה תוֹלָה וְיוֹם הַכִּיפּוּרִים מְכַפֵּר. עָלָיו הַכָּתוּב אוֹמֵר כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶם֭. הָעוֹבֵר עַל כְּרִיתוֹת וּמִיתוֹת בֵּית דִּין בְּמֵזִיד הַתְּשׁוּבָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין מֶחֱצָה. וְהַיִּיסּוּרִין בִּשְׁאָר יְמוֹת הַשָּׁנָה מְכַפְּרִין מֶחֱצָה. עָלָיו הַכָּתוּב אוֹמֵר וּפָקַדְתִּ֣י בְשֵׁ֣בֶט פִּשְׁעָ֑ם וּבִנְגָ֘עִ֥ים עֲוֹנָם. אֲבָל מִי שֶׁנִּתְחַלֵּל בּוֹ שֵׁם שָׁמַיִם אֵין כֹּחַ לֹא בִּתְשׁוּבָה לִתְלוֹת וְלֹא בְיּוֹם הַכִּיפּוּרִם לְכַפֵּר וְלֹא בַיִּיסּוּרִין לְמָרֵק. אֶלָּא תְשׁוּבָה וְיוֹם הַכִּיפּוּרִים מְכַפְּרִין שְׁלִישׁ וְהַיִּיסוּרִין מְכַפְּרִין שְׁלִישׁ. וְהַמִּיתָה מְמָרֶקֶת בַּיִּיסוּרִין. עָלָיו הַכָּתוּב אוֹמֵר אִם־יְ֠כוּפַּר הֶעָוֹן֙ הַזֶּ֤ה לָכֶם֙ עַד־תְּמוּתוּן. הָא לָמַדְנוּ שֶׁהַמִּיתָה מְמָרֶקֶת. 192From here to the end of the Halakhah, the text is not only in Ševuot but also inSanhedrin 10:1, Notes 23–37, 14–22 (and in the Babli Yoma 86b). For part of the text there exists a Geniza fragment (G) edited by L. Ginzberg in his Yerushalmi Fragments (1909) p. 267. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy193He asks for an answer on the record.. He said to him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children194Jer. 3:22.. But another verse says, for on that day He shall atone for you195Lev. 16:20.. And another verse says, I shall visit their crime with the rod196Ps. 89:33, etc. And another verse says, the iniquity of this people shall not be atoned for until you die197Is. 22:14.. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement atones. About this one it says, for on that day, He shall atone for you. If one intentionally transgressed {sins punishable by} extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings during the other days of the year atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement atone one third, sufferings atone a third, and death scours with sufferings. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.
אָמַר רִבִּי יוֹחָנָן. זֹו דִבְרֵי רִבִּי לָֽעְזָר בֶּן עֲזַרְיָה וְרִבִּי יִשְׁמָעֵאל וְרִבִּי עֲקִיבָה. אֲבָל דִּבְרֵי חֲכָמִים. שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר. אִם אֵין שָׂעִיר. הַיּוֹם מְכַפֵּר. כֵּיצַד הוּא מְכַפֵּר. רִבִּי זְעוּרָה אָמַר. כָּל־שֶׁהוּא. רִבִּי חֲנַנְיָה אוֹמֵר. בַּסּוֹף. מַה מַפְקָא מִבֵּינֵיהוֹן. מֵת. מָרַד. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה כְבַר כִּיפֵּר. עַל דַּעְתֵּיהּ דְּרִבִּי חֲנַנְיָה לֹא כִּיפֵּר. אָמַר רִבִּי זְעוּרָה. מַתְנִיתָא מְסַייְעָא לְרִבִּי חֲנַנְיָה. חוֹמֶר בַּשָּׂעִיר מַה שֶׁאֵין בְּיוֹם הַכִּיפּוּרִים. וּבַיּוֹם הַכִּיפּוּרִים מַה שֶׁאֵין בַּשָּׂעִיר. שֶׁיּוֹם הַכִּיפּוּרִים מְכַפֵּר בְּלֹא שָׂעִיר. וְהַשָּׂעִיר אֵינוֹ מְכַפֵּר אֶלָּא בְּיוֹם הַכִּיפּוּרִים. חוֹמֶר בַּשָּׂעִיר. שֶׁהַשָּׂעִיר מְכַפֵּר מִיָּד. וְיוֹם הַכִּיפּוּרִים מְכַפֵּר מִשֶׁתֶּחְשָׁךְ. אָמַר רִבִּי חוּנָה. אִיתְֹּתָבִת קוֹמֵי רִבִּי יִרְמְיָה וְאָמַר. תִּיפְתָּר שֶׁהָיָה בְדַעְתָּן לְהָבִיא שָׂעִיר אַחֵר וְלֹא הֵבִיאוּ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בָּעֵי. וְאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא רוֹאֶה אֶת הַנּוֹלָד וִיכַפֵּר מִיָּד. Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the Sages say that the scapegoat atones. How does it atone? Rebbi Zeˋira said, in small pieces. Rebbi Ḥanania said, at the end. What is the difference between them? If somebody died in-between. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Zeˋira said, a baraita supports Rebbi Ḥanina: “There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram: The Day of Atonement pardons without a ram, but the ram does not atone without the Day of Atonement. There is strength in the ram since the ram atones immediately but the Day of Atonement only atones at nightfall.198Tosephta 4:16.” Rebbi Ḥuna said, the question was raised before Rebbi Jeremiah and he said, explain it if they intended to bring another he-goat but they did not bring it. Rebbi Yose ben Rebbi Abun asked, does the Holy One, praise to Him, not see into the future? Then He should pardon immediately
שְׁמוּאֵל אָמַר. הָהֵן דְּחָטָא עַל חַבְרֵיהּ צָרִיךְ מֵימַר לֵיהּ. סָֽרְחִית עֲלָךְ. וְאִין קַבְּלֵיהּ הָא טַבָּאוּת. וְאִין לָא. מֵייתֵי בְנֵי נַשׁ וּמְפַייִֵס לֵיהּ קּוֹמֵיהוֹן. הָדָא הוּא דִכְתִיב יָשֹׁ֤ר ׀ עַל־אֲנָשִׁ֗ים. יַעֲשֶׂה שׁוּרָה שֶׁלְאֲנָשִׁים. וַיֹּ֗אמֶר חָ֭טָאתִי וְיָשָׁ֥ר הֶעֱוֵ֗יתִי וְלֹא־שָׁ֥וָה לִֽי׃ אִם עוֹשֶׂה כֵן. עָלָיו הַכָּתוּב אוֹמֵר פָּדָ֣ה נַ֭פְשׁוֹ מֵֽעֲבֹ֣ר בַּשָּׁ֑חַת וְחַייָתוֹ בָּא֥וֹר תִּרְאֶֽה׃ מִית. צָרִיךְ מְפַייְסָתֵיהּ עַל קִיבְרֵיהּ וּמֵימַר. סָֽרְחִית עֲלָךְ. 203Cf. Babli 87a Samuel said, a person who sinned against his neighbor has to tell him, I offended you. If he accepts it, it is good. Otherwise he brings people and appeases him in their presence. That is what is written204Job33:27, being straight with men, he shall form a row of men, and say, I sinned, and straightforward I acted criminally, and I was careless. If he acts in this manner, the verse says about him205Job33:28, He delivered his soul from perdition, and his life enjoys light. If he died, one has to appease him on his grave and say, I offended you.
תֵּנַּי. עֲבֵירוֹת שֶׁנִּתְוַדֶּה עֲלֵיהֵן בַּיּוֹם הַכִּיפּוּרִים שֶׁעָבַר אֵינוֹ צָרִיךְ לְהִתְוַדּוֹת עֲלֵיהֵן יוֹם הַכִּיפּוּרִים הַבָּא. אִם עָשָׂה כֵן עָלָיו הַכָּתוּב אוֹמֵר כְּ֭כֶלֶב שָׁ֣ב עַל־קֵיאוֹ כְּ֝סִ֗יל שׁוֹנֶ֥ה בְאִיוַּולְתּֽוֹ׃ תַּנֵּי. רִבִּי לִיעֶזֶר אוֹמֵר. הֲרֵי זֶה זָרִיז וְנִשְׂכָּר. מַה טַעֲמֵיהּ דְּרִבִּי לִיעֶזֶר. וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃ מַה מָקַייֵם רִבִּי לִיעֶזֶר טַעֲמוֹן דְּרַבַּנִן. כְּ֭כֶלֶב שָׁ֣ב עַל־קֵיאוֹ כְּ֝סִ֗יל שׁוֹנֶ֥ה בְאִיוַּולְתּֽוֹ׃ בְּשׁוֹנֶה בְאוֹתָהּ הָעֲבֵירָה. מַה מָקַייֵמִין רַבַּנִן טַעֲמֵיהּ דְּרִבִּי לִיעֶזֶר. וְחַטָּאתִ֖י נֶגְדִּ֣י תָמִֽיד׃ שֶׁלֹּא יְהוּ בְעֵינָיו כְּאִילּוּ לֹא עֲשָׂאָן. אֶלָּא כְּשֶׁעֲשָׂאָן וְנִמְחַל לוֹ. 206Babli 86b; Tosephta 4:15. It was stated: “Sins which he confessed the past Day of Atonement he does not have to confess the next day of Atonement; if he would do this, the verse says about him, like a dog returning to his vomit, so is the silly repeating his foolishness207Prov. 26:11.. It was stated, Rebbi Eliezer208In Babli and Tosephta: R. Eliezer ben Jacob. says, he would be clever and be rewarded. What is Rebbi Eliezer’s reason? But my sin is always before me209Ps. 51:5..” How does Rebbi Eliezer interpret the rabbis’ reason, like a dog returning to his vomit, so is the silly repeating his foolishness? If he repeats the same sin. How do the rabbis interpret Rebbi Eliezer’s reason, but my sin is always before me? It should not be in his eyes as if he never did it, but that he did it and he was forgiven.
מִצְוַת הַוִּידּוּי עֶרֶב יוֹם הַכִּיפּוּרִים עִֻם חֲשֵׁיכָה עַד שֶׁלֹּא נִשְׁתַּקַּע בְּמַאֲכָל וּבְמִשְׁתֶּה. אַף עַל פִּי שֶׁנִּתְוַדֶּה בְּעַרְבִית צָרִיךְ לְהִתְוַדּוֹת בְּשַׁחֲרִית. אַף עַל פִּי שֶׁנִּתְוַדֶּה בְּשַׁחֲרִית צָרִיךְ לְהִתְוַדּוֹת בְּמוּסָף. אַף עַל פִּי שֶׁנִּתְוַדֶּה בְּמוּסָף צָרִיךְ לְהִתְוַדּוֹת בְּמִנְחָה. אַף עַל פִּי שֶׁנִּתְוַדֶּה בְּמִנְחָה צָרִיךְ לְהִתְוַדּוֹת בִּנְעִילָה. שֶׁכָּל־הַיּוֹם כָּשֵׁר לְוִידּוּי. כֵּיצַד הוּא מִתְוַדֶּה. רִבִּי בֶּרֶכְיָה בְשֵׁם רִבִּי בָּא בַּר בִּינָה. רִבּוֹנִי. חַטָאתִי וּמוֹרַע עָשִׂיתִי. וּבְדַעַת רָעָה הָיִיתִי עוֹמֵד. וּבְדֶרֶךְ רְחוֹקָה הָיִיתִי מְהַלֵּךְ. וּכְשֵׁם שֶׁעָשִׂיתִי אֵינִי עוֹשֶׂה. יְהֵי רָצוֹן מִלְּפָנֶיךְ יּיּ אֱלֹהָיי [שֶׁתְּכַפֵּר לִי עַל כָּל־פְּשָׁעַי] שֶׁתִּמְחֹוֹל לִי עַל כָּל־עֲוֹנוֹתַיי. וְתִסְלַח וְתִמְחוֹל לִי עַל כָּל חַטָּאוֹתַיי. 210Tosephta 4:14, Babli 87b.“It is an obligation to confess on the eve of the Day of Atonement when it gets dark, before he immerses himself in eating and drinking211The text is elliptic; it is understandable only in the Babylonian sources. Since confession is one of the obligations of the day of Atonement, one has to confess immediately after nightfall in the evening prayers (as presupposed in the following sentence.) But as a precaution there is a rabbinic obligation to confess in the preceding afternoon, during afternoon prayers, before taking the big meal before the fast, in case one would be incapacitated during the fast-day because of overeating.. Even though he confessed in the evening, he has to confess in the morning; though he confessed in the morning, he has to confess at musaf212The additional holiday prayers, parallel to the additional sacrifices required on such days. It is spelled out in the Babylonian sources that all confessions are appended to the prayers of the day.; though he confessed at musaf, he has to confess in the afternoon; though he confessed in the afternoon, he has to confess at neˋilah213The additional prayers on fast days (Mishnah Taˋaniot 4:1), shortly before the end of the fast., for the entire day is qualified for confession.” How does he confess? 214Lev. rabba 3(3), ascribed to another author. Rebbi Berekhiah in the name of Rebbi Abba bar Binah: My Master, I sinned and did evil, and I was involved in bad thoughts, and acting in aberrant ways. But as I acted I shall not act. May it please You, Eternal, my God, [that You will atone for all my crimes]215Corrector’s addition from Lev. rabba., forgive me for all my sins, and pardon (and forgive)216Text of the scribe, deleted by the corrector. Since with this word and with the prior addition by the corrector one also has three requests for forgiveness, the original text of the scribe looks genuine. all my transgressions.
תַּנֵּי. צָרִיךְ לִפְרוֹט אֶת מַעֲשָׂיו. דִּבְרֵי רִבִּי יְהוּדָה בֶּן בְּתֵירָה. רִבִּי עֲקִיבָה אוֹמֵר. אֵינוֹ צָרִיךְ לִפְרוֹט אֶת מַעֲשָׂיו. מַה טַעֲמֵיהּ דְּרִבִּי יְהוּדָה. אָ֣נָּ֗א חָטָ֞א הָעָ֤ם הַזֶּה֙ חֲטָאָ֣ה גְדוֹלָה וַיַּֽעֲשׂ֥וּ לָהֶם֭ אֱלֹהֵ֥י זָהָֽב׃ מַה עֲבַד לָהּ רִבִּי עֲקִיבָה. מִי גָרַם לָהֶם. אָנִי. שֶׁהִרְבֵּיתִי לָהֶם כֶּסֶף וְזָהָב. לָמָּה. שֶׁאֵין חֲמוֹר (נוֹקֵק) [נוֹהֵק] מִתּוֹךְ כְּפִיפָה שֶׁלְחָרוּבִין. It was stated217Tosephta 4:14, Babli 86b, Yerushalmi Nedarim 5:4, Note 60.: It is necessary to detail one’s actions, the words of Rebbi Jehudah ben Bathyra. Rebbi Aqiba says, one does not have to detail his actions. What is Rebbi Jehudah’s reason? Please, this people committed a grave sin, they made themselves golden idols218Ex. 32:31.. How does Rebbi Aqiba treat this? Who caused it to them? I, for I gave them much silver and gold. Why? For a donkey is not braying219The corrector’s spelling נהק is biblical (Job 6:5, 30:7), but the scribe’s spelling נקק may be the Aramaic form of Accadic nagāgum.. While in Job the verb describes the shout of the hungry, here it is used for the noise of the overbearing; cf. Sifry Deut.308 out of a basket of carob fruit220In the Babli, Berakhot 32a, the argument is that a lion will shout eating a box of meat..
כָּתוּב מִקְוֵה יִשְׂרָאֵל יְיָ. מַה הַמִּקְוֶה מְטָהֵר אֶת הטְּמֵאִים. אַף הַקָּדוֹשׁ בָּרוךְ הוּא מְטָהֵר אֶת יִשְׂרָאֵל. וְכֵן הוּא אוֹמֵר וְזָֽרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טוּמְאֽוֹתֵיכֶם וּמִכָּל־גִּילּוּלֵיכֶם אֲטַהֵ֥ר אֶתְכֶֽם׃ It is written, Israel’s miqweh is the Eternal. Just as a miqweh202Identifying מקוה “hope” or “ritual bath; pond”. purifies the impure, so the Holy One, praise to Him, purifies Israel. And so He says, I shall sprinkle on you pure water and you will be pure; from all your impurities and your abominations I shall purify you221Ez. 36:25.