Shevuos Daf 13 חג השבועות דַף 13

Rebbe said: על כל עבירות שבתורה – for all transgressions in the Torah, בין עשה תשובה בין לא עשה תשובה – whether he repented or did not repent, יום הכפורים מכפר – Yom Kippur atones. He darshens three exceptions from a passuk: "כי דבר ה' בזה" – because he disgraced the word of Hashem, זה הפורק עול – this means one who throws off Hashem’s yoke by denying His existence, ומגלה פנים בתורה – and one who speaks brazenly about the Torah. "ואת מצותו הפר" – And he has violated [Hashem’s] commandment, זה המפר ברית בבשר – this means one who violates the covenant of ברית מילה. The double phrase, "הכרת תכרת" – he shall surely be cut off, teaches: הכרת לפני יוה"כ – “cut off” applies to him before Yom Kippur, תכרת לאחר יוה"כ – “shall be cut off” applies to him after Yom Kippur as well. Still, "עונה בה" – his sin is upon him, teaches this is only if he did not do teshuvah. These exceptions prove that for all other aveiros, Yom Kippur atones even without teshuvah. The Rabbonon, who disagree with Rebbe, hold the double כרת teaches that one loses his share in עולם הבא for these aveiros (unless he did teshuvah).

The Gemara poses a contradiction between two Baraisos in ספרא whether Yom Kippur only atones for those who repent, or if it even atones without teshuvah. Abaye says they reflect opposing Tannaim. Rava says both Baraisos follow Rebbe’s opinion, ומודה רבי בכרת דיומא – but Rebbe agrees regarding the kares for transgressions of the day of Yom Kippur itself that they are not atoned without teshuvah. Rava argues that if even Yom Kippur violations are forgiven without teshuvah, then the kares for Yom Kippur would be impossible, since Yom Kippur atones immediately afterwards!? Although the kares is certainly possible for a nighttime violation (since Yom Kippur’s atonement is by day), and he may die before morning, the Gemara clarifies that kares for a daytime aveirah would be impossible, yet the passuk implies there is kares for a daytime transgression!? The Gemara answers that this, too, is possible in two ways: דאכל אומצא וחנקיה ומית – where he ate raw meat and it choked him and he died before Yom Kippur could provide atonement, or where he ate at the last moment of Yom Kippur, without enough time to be atoned.

In the Mishnah, the Tanna Kamma said that the שער המשתלח atones for other aveiros for Kohanim, לוים, and ישראלים. This is Rebbe Yehudah’s view, who darshens a hekesh comparing the כפרה of Kohanim, לוים, and ישראלים, teaching: הושוו כולן לכפרה אחת – they are all equated for one atonement, specifically, that they are all atoned with the שעיר המשתלח for other aveiros. Rebbe Shimon argues, saying that just as the blood of the שעיר פנימי achieves its כפרה for Yisroel, so too the blood of the פר alone achieves its כפרה for Kohanim. Similarly, just as the וידוי – confession recited over the שעיר המשתלח is מכפר for all the (other) aveiros of ישראלים (non-Kohanim), so too the וידוי over the פר atones for the Kohanim for all other aveiros, and they are not included in the שעיר המשתלח’s atonement. He holds they are only “equated” insofar as they are all atoned for all aveiros. Rebbe Shimon derives from a hekesh between the שעיר הפנימי and the שעיר המשתלח, that just as the שעיר הפנימי does not atone for Kohanim, the שעיר המשתלח also does not. Rebbe Yehudah holds the hekesh only teaches that these two goats must be alike במראה ובקומה ובדמים – in appearance, height, and value.