## Shevuot Daf 13a

###### Shevuot 13a:1
[Shevuot 13a:1](https://torahapp.org/share/book/Shevuot/r/13a:1)

בְּעוֹמֵד בְּמִרְדּוֹ, וְרַבִּי הִיא. דְּתַנְיָא: רַבִּי אוֹמֵר, עַל כׇּל עֲבֵירוֹת שֶׁבַּתּוֹרָה, בֵּין עָשָׂה תְּשׁוּבָה בֵּין לֹא עָשָׂה תְּשׁוּבָה – יוֹם הַכִּפּוּרִים מְכַפֵּר; חוּץ מִפּוֹרֵק עוֹל וּמְגַלֶּה פָּנִים בַּתּוֹרָה וּמֵפֵר בְּרִית בְּבָשָׂר – שֶׁאִם עָשָׂה תְּשׁוּבָה, יוֹם הַכִּפּוּרִים מְכַפֵּר; וְאִם לָאו, אֵין יוֹם הַכִּפּוּרִים מְכַפֵּר.

**William Davidson Edition - English:**
The mishna is referring to a case **where** the person did not repent and **persists in his rebellion, and it is** in accordance with the opinion of **Rabbi** Yehuda HaNasi, that even for such a case Yom Kippur and the scapegoat will atone. **As it is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says: For all transgressions that are** stated **in the Torah, whether one repented,** or **whether one did not repent, Yom Kippur atones, except for one who divests** himself of the **yoke** of Heaven, by denying God’s existence, **and one who reveals facets of the Torah** that differ from its true meaning, **and one who nullifies** the **covenant of** circumcision of **the flesh. For** these, **if one repented, Yom Kippur atones, and if not, Yom Kippur does not atone.**


###### Shevuot 13a:2
[Shevuot 13a:2](https://torahapp.org/share/book/Shevuot/r/13a:2)

מַאי טַעְמָא דְּרַבִּי? דְּתַנְיָא: ״כִּי דְבַר ה׳ בָּזָה״ – זֶה הַפּוֹרֵק עוֹל וּמְגַלֶּה פָּנִים בַּתּוֹרָה. ״וְאֶת מִצְוָתוֹ הֵפֵר״ – זֶה הַמֵּפֵר בְּרִית בַּבָּשָׂר. ״הִכָּרֵת תִּכָּרֵת״ – הִכָּרֵת לִפְנֵי יוֹם הַכִּפּוּרִים, תִּכָּרֵת לְאַחַר יוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
The Gemara asks: **What is the reasoning of Rabbi** Yehuda HaNasi? It is **as it is taught** in a *baraita* in interpretation of the verse: “For he scorned the word of the Lord and nullified His commandment; that person will be cut off [*hikkaret tikkaret*], his sin is upon him” (Numbers 15:31): **“For he scorned the word of the Lord”; this** is referring to **one who divests** himself **of** the **yoke** of Heaven **and one who reveals facets of the Torah** that differ from its true meaning. **“And nullified His commandment”; this** is referring to **one who nullified the covenant of** circumcision of **the flesh.** The use of the double verb form ***hikkaret tikkaret*** teaches that **he will be cut off,** i.e., he is liable to receive *karet*, **before Yom Kippur, and he will** still **be cut off after Yom Kippur,** as Yom Kippur does not atone for him.


###### Shevuot 13a:3
[Shevuot 13a:3](https://torahapp.org/share/book/Shevuot/r/13a:3)

יָכוֹל אֲפִילּוּ עָשָׂה תְּשׁוּבָה? תַּלְמוּד לוֹמַר: ״עֲוֹנָהּ בָּהּ״ – לֹא אָמַרְתִּי אֶלָּא בִּזְמַן שֶׁעֲוֹנָהּ בָּהּ.

**William Davidson Edition - English:**
One **might** have thought that this applies **even** if **he repented.** To counter this, **the verse states: “His sin is upon him,”** by which God indicates: **I said** that Yom Kippur does not atone for these sins **only when his sin is** still **upon him,** as he did not repent. It is apparent from this *baraita* that it is only for the three sins mentioned that Yom Kippur does not atone without repentance, but Yom Kippur atones for other sins even if one did not repent.


###### Shevuot 13a:4
[Shevuot 13a:4](https://torahapp.org/share/book/Shevuot/r/13a:4)

וְרַבָּנַן – ״הִכָּרֵת״ בָּעוֹלָם הַזֶּה, ״תִּכָּרֵת״ לָעוֹלָם הַבָּא, ״עֲוֹנָהּ בָּהּ״ – שֶׁאִם עָשָׂה תְּשׁוּבָה וָמֵת, מִיתָה מְמָרֶקֶת.

**William Davidson Edition - English:**
**And** with regard to **the Rabbis** who disagree with Rabbi Yehuda HaNasi, how do they interpret the verse? If someone commits one of the three sins mentioned, then **he is cut off [*hikkaret*]** from life **in this world,** and **he will be cut off [*tikkaret*] in the World-to-Come.** The phrase **“His sin is upon him”** teaches **that if he repented and died,** his **death cleanses** him of his sin.


###### Shevuot 13a:5
[Shevuot 13a:5](https://torahapp.org/share/book/Shevuot/r/13a:5)

וּמִי מָצֵית מוֹקְמַתְּ לַהּ כְּרַבִּי?! וְהָא מִדְּסֵיפָא רַבִּי יְהוּדָה הִיא, רֵישָׁא נָמֵי רַבִּי יְהוּדָה הִיא! דְּקָתָנֵי סֵיפָא: אֶחָד יִשְׂרָאֵל וְאֶחָד כֹּהֲנִים וְאֶחָד כֹּהֵן מָשׁוּחַ; וּמַאן אִית לֵיהּ הַאי סְבָרָא – רַבִּי יְהוּדָה; מִכְּלָל דְּרֵישָׁא רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
The Gemara asks: **And can you interpret** the mishna to be **in accordance with** the opinion of **Rabbi** Yehuda HaNasi? **But from** the fact **that the latter clause is** in accordance with the opinion of **Rabbi Yehuda,** by inference, **the first clause is also** in accordance with the opinion of **Rabbi Yehuda,** but not of Rabbi Yehuda HaNasi, **as the latter clause** of the mishna **teaches: Israelites and priests and** the **anointed priest,** i.e., the High Priest, all equally achieve atonement from the scapegoat. **And who accepts this reasoning? Rabbi Yehuda,** as the Gemara will demonstrate. **By inference, the first clause** is also in accordance with the opinion of **Rabbi Yehuda,** not of Rabbi Yehuda HaNasi.


###### Shevuot 13a:6
[Shevuot 13a:6](https://torahapp.org/share/book/Shevuot/r/13a:6)

אָמַר רַב יוֹסֵף: רַבִּי הִיא, וְסָבַר לַהּ כְּרַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**Rav Yosef said:** It is possible that the entire mishna **is** in accordance with the opinion of **Rabbi** Yehuda HaNasi, **and** the latter clause does not pose a difficulty, because with regard to whether priests achieve atonement through the scapegoat, **he holds in accordance with** the opinion of **Rabbi Yehuda.**


###### Shevuot 13a:7
[Shevuot 13a:7](https://torahapp.org/share/book/Shevuot/r/13a:7)

אֲמַר לֵיהּ אַבָּיֵי: דַּוְקָא קָאָמַר מָר – רַבִּי סָבַר לַהּ כְּרַבִּי יְהוּדָה, אֲבָל רַבִּי יְהוּדָה לָא סָבַר לַהּ כְּרַבִּי? אוֹ דִלְמָא, מִדְּרַבִּי סָבַר לַהּ כְּרַבִּי יְהוּדָה, אַף רַבִּי יְהוּדָה סָבַר לַהּ נָמֵי כְּרַבִּי; מִיהוּ אוֹרְחָא דְמִילְּתָא קָתָנֵי – לְמֵימַר דְּתַלְמִיד סָבַר לַהּ כְּרַבֵּיהּ?

**William Davidson Edition - English:**
**Abaye said to him:** Does **the Master** mean **specifically** what **he is saying,** i.e., that **Rabbi** Yehuda HaNasi **holds in accordance with** the opinion of **Rabbi Yehuda** with regard to whether the scapegoat atones for both Israelites and priest, **but Rabbi Yehuda does not hold in accordance with** the opinion of **Rabbi** Yehuda HaNasi with regard to atonement for one who did not repent? **Or perhaps from** the fact **that Rabbi** Yehuda HaNasi **holds in accordance with** the opinion of **Rabbi Yehuda,** it follows that **Rabbi Yehuda also holds in accordance with** the opinion of **Rabbi** Yehuda HaNasi, **but** the reason that Rav Yosef did not make this clear is that **he teaches the matter in the manner in which it** typically occurs, which is **to say that a disciple,** in this case, Rabbi Yehuda HaNasi, **holds in accordance with** the opinion of **his teacher,** i.e., Rabbi Yehuda.


###### Shevuot 13a:8
[Shevuot 13a:8](https://torahapp.org/share/book/Shevuot/r/13a:8)

אֲמַר לֵיהּ: אִין, דַּוְקָא קָאָמֵינָא – רַבִּי סָבַר לַהּ כְּרַבִּי יְהוּדָה, אֲבָל רַבִּי יְהוּדָה לָא סָבַר לַהּ כְּרַבִּי.

**William Davidson Edition - English:**
Rav Yosef **said to him: Yes,** I mean **specifically** what **I was saying: Rabbi** Yehuda HaNasi **holds in accordance with** the opinion of **Rabbi Yehuda, but Rabbi Yehuda does not hold in accordance with** the opinion of **Rabbi** Yehuda HaNasi.


###### Shevuot 13a:9
[Shevuot 13a:9](https://torahapp.org/share/book/Shevuot/r/13a:9)

דְּתַנְיָא: יָכוֹל יְהֵא יוֹם הַכִּפּוּרִים מְכַפֵּר עַל שָׁבִים וְעַל שֶׁאֵינָן שָׁבִים? וְדִין הוּא – הוֹאִיל וְחַטָּאת וְאָשָׁם מְכַפְּרִין, וְיוֹם הַכִּפּוּרִים מְכַפֵּר; מָה חַטָּאת וְאָשָׁם – אֵין מְכַפְּרִין אֶלָּא עַל הַשָּׁבִים, אַף יוֹם הַכִּפּוּרִים – אֵין מְכַפֵּר אֶלָּא עַל הַשָּׁבִים! מָה לְחַטָּאת וְאָשָׁם – שֶׁאֵין מְכַפְּרִין עַל הַמֵּזִיד כַּשּׁוֹגֵג; תֹּאמַר לְיוֹם הַכִּפּוּרִים – שֶׁמְּכַפֵּר עַל הַמֵּזִיד כַּשּׁוֹגֵג?!

**William Davidson Edition - English:**
**As it is taught** in a *baraita* recorded in the *Sifra*: One **might** have thought that **Yom Kippur would atone for those who repent and for those who do not repent, and** this assertion **is** supported by the following **logical inference:** Although it would appear that **since a sin-offering and a guilt-offering atone and Yom Kippur atones,** it should follow that **just as a sin-offering and a guilt-offering atone only for those who repent, so too, Yom Kippur atones only for those who repent,** this comparison is flawed. One can claim: **What** is notable **about a sin-offering and a guilt-offering?** They are notable in **that they do not atone for intentional** sins **like** they do for **unwitting** sins. **Can you say** the same **about Yom Kippur, which does atone for intentional** sins **as** it does for **unwitting** sins?


###### Shevuot 13a:10
[Shevuot 13a:10](https://torahapp.org/share/book/Shevuot/r/13a:10)

הוֹאִיל וּמְכַפֵּר עַל הַמֵּזִיד כַּשּׁוֹגֵג, יְכַפֵּר עַל שָׁבִים וְעַל שֶׁאֵינָן שָׁבִים! תַּלְמוּד לוֹמַר: ״אַךְ״ – חָלַק.

**William Davidson Edition - English:**
The *baraita* continues: **Since** it is the case that the atonement of Yom Kippur is more far-reaching in that **it atones for intentional** sins **as** it does for **unwitting** sins, it follows that **it should atone** both **for those who repent and for those who do not repent.** To counter this, **the verse states: “Yet** on the tenth day of this seventh month it is Yom Kippur” (Leviticus 23:27). The word “yet” serves to **divide** and limit the atonement of Yom Kippur in that it atones only for those who repent.


###### Shevuot 13a:11
[Shevuot 13a:11](https://torahapp.org/share/book/Shevuot/r/13a:11)

סְתָם סִיפְרָא מַנִּי – רַבִּי יְהוּדָה; וְקָאָמַר: שָׁבִים אִין, לֹא שָׁבִים לָא.

**William Davidson Edition - English:**
Rav Yosef attributes the *baraita* to Rabbi Yehuda: **Whose** opinion is expressed by the **unattributed** *baraitot* in the ***Sifra*? Rabbi Yehuda. And he says:** For **those who repent, yes,** Yom Kippur atones, but for **those who do not repent,** Yom Kippur does **not** atone.


###### Shevuot 13a:12
[Shevuot 13a:12](https://torahapp.org/share/book/Shevuot/r/13a:12)

וְרָמֵי סְתָם סִיפְרָא אַסְּתַם סִיפְרָא – דְּתַנְיָא: יָכוֹל לֹא יְהֵא יוֹם הַכִּפּוּרִים מְכַפֵּר, אֶלָּא אִם כֵּן הִתְעַנָּה בּוֹ, וּקְרָאוֹ מִקְרָא קֹדֶשׁ, וְלֹא עָשָׂה בּוֹ מְלָאכָה; לֹא הִתְעַנָּה בּוֹ, וְלֹא קְרָאוֹ מִקְרָא קֹדֶשׁ, וְעָשָׂה בּוֹ מְלָאכָה – מִנַּיִן? תַּלְמוּד לוֹמַר: ״יוֹם כִּפֻּרִים הוּא״ מִכׇּל מָקוֹם!

**William Davidson Edition - English:**
The Gemara asks: **But raise a contradiction,** setting one **unattributed** *baraita* in the ***Sifra*,** i.e., the one just cited, **against** another **unattributed** *baraita* in the ***Sifra*, as** in another *baraita* there **it is taught:** One **might** have thought that **Yom Kippur would atone only if one fasted on it and declared it a holy convocation and did not perform labor on it. From where** is it derived that even if **one did not fast on it and did not declare it a holy convocation and performed labor on it,** that it still atones? **The verse states:** “Yet on the tenth day of this seventh month **it is Yom Kippur”** (Leviticus 23:27). The additional emphasis on “it is” serves to teach that the day atones **in any case.** This *baraita* contradicts the one cited above that states clearly that Yom Kippur atones only for those who repent.


###### Shevuot 13a:13
[Shevuot 13a:13](https://torahapp.org/share/book/Shevuot/r/13a:13)

אָמַר אַבָּיֵי: לָא קַשְׁיָא; הָא רַבִּי, וְהָא רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
**Abaye said:** This is **not difficult: This** second *baraita* is in accordance with the opinion of **Rabbi** Yehuda HaNasi, **and that** first *baraita* is in accordance with the opinion of **Rabbi Yehuda.**


###### Shevuot 13a:14
[Shevuot 13a:14](https://torahapp.org/share/book/Shevuot/r/13a:14)

רָבָא אָמַר: הָא וְהָא רַבִּי, וּמוֹדֶה רַבִּי בְּכָרֵת דְּיוֹמָא. דְּאִי לָא תֵּימָא הָכִי, כָּרֵת דְּיוֹם הַכִּפּוּרִים לְרַבִּי לֵית לֵיהּ.

**William Davidson Edition - English:**
**Rava said:** Both **this** *baraita* **and that** *baraita* are in accordance with the opinion of **Rabbi** Yehuda HaNasi, who holds that Yom Kippur atones for those who do not repent, **but** even **Rabbi** Yehuda HaNasi **concedes** that **with regard to** avoiding the punishment of ***karet*** incurred **for** violating **the day** of Yom Kippur, Yom Kippur atones and one is not liable to be punished with *karet* only if one repented for the sin of violating the day of Yom Kippur. Perforce he must concede this point, **as if you do not say so,** then **according to Rabbi** Yehuda HaNasi, **there would be no** instance in which one would be liable to be punished with ***karet* for** violating **Yom Kippur.**


###### Shevuot 13a:15
[Shevuot 13a:15](https://torahapp.org/share/book/Shevuot/r/13a:15)

אַלְּמָה לָא? מַשְׁכַּחַתְּ לַהּ – כְּגוֹן דַּעֲבַד בְּלֵילְיָא וּמִית, דְּלָא אֲתָא יְמָמָא לְכַפּוֹרֵי לֵיהּ!

**William Davidson Edition - English:**
The Gemara questions this proof: **Why not? You** could **find it** in a case **where he performed** labor **on the night** of Yom Kippur **and died** that night, **as** in such a case, **the daytime** of Yom Kippur, which is the part of Yom Kippur that effects atonement, **never came to atone for him.**


###### Shevuot 13a:16
[Shevuot 13a:16](https://torahapp.org/share/book/Shevuot/r/13a:16)

אֶלָּא אֵימָא:

**William Davidson Edition - English:**
**Rather, say** that Rava’s proof is as follows: