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Masechet Keritot Daf 7
Sep. 3rd, 2019 02:05 pmDaf 7
If you commit a sin on the Mishnah's original list intentionally, you incur karet. That list was derived in a variety of ways, some of which I've discussed, but it is what it is. If you commit most of those sins by accident, you are obligated to bring a chatat offering to atone. However, in a couple of cases, the Torah has a different obligation, what's called a variable chatat. The variable chatat is variable in that what kind of animal you offer is dependent on your means. If you are poor, you offer a smaller, cheaper animal. If you are unsure if you have committed one of these listed sins, but there is some probability that you did commit it by accident, then instead of karet or a chatat, you offer a special sacrifice called an asham talui. However, if it was one of the sins that would have incurred a variable chatat if done accidentally, then if there is a doubt whether you committed it, you are exempt and don't need to offer a sacrifice.
Separately, one's obligation to offer an asham talui is fully atoned by Yom Kippur- if you failed to bring the asham talui and Yom Kippur happens, you no longer have an obligation. The Gemara asks why the Mishna didn't mention this case of being exempted from asham talui alongside the exemption for sins that incur a variable chatat.
The simplest answer to the Gemara's question is that there's a difference between the two exemptions. In the case of Yom Kippur, you are atoned, in the case of variable chatat, you are exempted. That small difference is a huge difference. Atoned means you no longer have the obligation at all, you are clear of your sin. Exempted means that God the Merciful has ruled you don't need to perform the sacrifice because of these technical comparisons, but technically still the obligation to have offered it weighs on your soul.
The Gemara then tries more difficult explanations that get to the heart of how Yom Kippur and repentance work. Is Yom Kippur a day of atonement in the sense that ones sins are just erased by the power of the day, or is it a day set aside so that one can repent and therefore find atonement?
How it asks that question is to ask if one says "I am offering this chatat offering, but I am declaring that it does not atone for my sin," or if one says "It is Yom Kippur, but I am declaring that it does not atone for my asham talui," does the chatat still take effect of atoning for the sin, or is some machshava required? Machloket Abaye and Rava, but then Rava changes his mind so they all agree that a machshava is required, legitimate repentance is required.
I think this reflects an evolution in post-Temple thinking. I think the atonements in the Temple were purely mechanical rituals that were seen as effecting a change in one's connection to God, and in the post-Temple period the greater emphasis on intent and emotional repentance took hold.
If you commit a sin on the Mishnah's original list intentionally, you incur karet. That list was derived in a variety of ways, some of which I've discussed, but it is what it is. If you commit most of those sins by accident, you are obligated to bring a chatat offering to atone. However, in a couple of cases, the Torah has a different obligation, what's called a variable chatat. The variable chatat is variable in that what kind of animal you offer is dependent on your means. If you are poor, you offer a smaller, cheaper animal. If you are unsure if you have committed one of these listed sins, but there is some probability that you did commit it by accident, then instead of karet or a chatat, you offer a special sacrifice called an asham talui. However, if it was one of the sins that would have incurred a variable chatat if done accidentally, then if there is a doubt whether you committed it, you are exempt and don't need to offer a sacrifice.
Separately, one's obligation to offer an asham talui is fully atoned by Yom Kippur- if you failed to bring the asham talui and Yom Kippur happens, you no longer have an obligation. The Gemara asks why the Mishna didn't mention this case of being exempted from asham talui alongside the exemption for sins that incur a variable chatat.
The simplest answer to the Gemara's question is that there's a difference between the two exemptions. In the case of Yom Kippur, you are atoned, in the case of variable chatat, you are exempted. That small difference is a huge difference. Atoned means you no longer have the obligation at all, you are clear of your sin. Exempted means that God the Merciful has ruled you don't need to perform the sacrifice because of these technical comparisons, but technically still the obligation to have offered it weighs on your soul.
The Gemara then tries more difficult explanations that get to the heart of how Yom Kippur and repentance work. Is Yom Kippur a day of atonement in the sense that ones sins are just erased by the power of the day, or is it a day set aside so that one can repent and therefore find atonement?
How it asks that question is to ask if one says "I am offering this chatat offering, but I am declaring that it does not atone for my sin," or if one says "It is Yom Kippur, but I am declaring that it does not atone for my asham talui," does the chatat still take effect of atoning for the sin, or is some machshava required? Machloket Abaye and Rava, but then Rava changes his mind so they all agree that a machshava is required, legitimate repentance is required.
I think this reflects an evolution in post-Temple thinking. I think the atonements in the Temple were purely mechanical rituals that were seen as effecting a change in one's connection to God, and in the post-Temple period the greater emphasis on intent and emotional repentance took hold.