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Yom ha-Kippurim

Excerpted from Gan ‘Eden

By H. Aaron ben Elijah
13th Century Karaite Sage

1. Introduction to the day of Yom Kippur:

Scripture calls the tenth day of the seventh month “a sacred occasion” (Num. 29:7) and “a sabbath
of complete rest (shabbaton)” (Lev. 16:31), but it is not called a “festival” (hag). Like the law
governing the Sabbath, it says: “you shall not do any work” (Lev. 23:26,31); therefore, whatever
is prohibited on the Sabbath is prohibited on the tenth day. . . .

2. What type of work is forbidden on Yom Kippur:

But what about those activities which fall outside the purview of “any work” and are
explicitly prohibited concerning the Sabbath, like leaving a fire burning1: “You shall leave no fire
burning throughout your dwellings on the Sabbath day” (Ex. 35:3), and leaving the boundary: “Let
everyone remain where he is: let no one leave his place on the seventh day” (Ex. 16:29)? Whence
is their prohibition on this day? In our discussion of desisting from labor [on the Sabbath], we
explained clearly that leaving a fire burning in fact does fall under “you shall not do any work”
(Lev. 23:3), and Scripture singles it out for a [different] reason that we explain there.2 Since the
verse here says: “you shall not do any work” (Lev. 23:26,31), leaving a fire burning is also
prohibited. As regards leaving the boundary, we explained there3 the determination of the sage R.
Joseph (may he rest in peace), with respect to the statement: “Let everyone remain where he is”
(Ex. 16:29), whether it applied only to the generation of the wilderness or to others as well. The
sage explained that the immediate continuation states: “So the people rested on the seventh day”
(Ex. 16:30), including not leaving the boundary under “resting.” When it says here: “a sabbath of
complete rest” (Lev. 16:31), “resting” likewise includes not leaving the boundary. We explained
there in sufficient detail that “resting” comprises the complete content of “any work” (Lev.
23:26,31). Therefore, we can state conclusively that leaving a fire burning and leaving the
boundary are prohibited by “you shall not do any work” (Lev. 23:26,31), and “a sabbath of
complete rest” (Lev. 16:31). As such, everything prohibited on the Sabbath is prohibited on the
tenth day.

3. What is “affliction of the soul”:

This “resting” of this day, however, contains an additional component due to the
commandment of self-affliction (‘innui). It says: “It shall be a sabbath of complete rest for you,

1
The translation of all nominal and verbal forms of the root b-‘-r in this section follow R.
Aaron’s explanation in Gan ‘Eden, “‘Inyan Shabbat,” ch. 10.
2
See ibid., ch. 11.
3
Ibid., ch. 13.
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and you shall afflict your souls4” (Lev. 16:31), such that whatever pertains to eating is prohibited
on this day, including movement of utensils for the purposes of eating.5
The “affliction” said of this day is abstention from food and drink, for every affliction
(‘innui)6 predicated of the soul (nefesh) is fasting, as it says: “I afflicted (‘inneti) my soul (nafshi)
through fasting” (Ps. 35:13), and: “You satisfy the famished soul (nefesh na‘anah)” (Isa. 58:10).
Some doubt this, however, by reasoning that if every affliction predicated of the soul were fasting,
it would not make sense to say: “I afflicted (‘inneti) my soul (nafshi) through fasting” (Ps. 35:13),
as it would be enough to say: “I afflicted my soul” and we would understand that fasting is
intended. But this is no argument, because it is a rhetorical flourish.
Although these words do not denote fasting specifically but any kind of affliction of the
soul, as supported by the verse: “Every vow and every sworn obligation of self-denial (la‘anot
nefesh)” (Num. 30:14), nevertheless, it is always used to refer specifically to fasting, like when it
says: “Why, when we fasted, did You not see? When we afflicted our souls (‘inninu nafshenu),
did You pay no heed?” (Isa. 58:3), from which we see that “we fasted” and “we afflicted our souls”
are the same thing in different words. The proof is [in the continuation]: “Because on your fast day
you see to your business and oppress all your laborers!” (ibid.), which refers back to both clauses.7
One cannot argue that in “I afflicted (‘inneti) my soul (nafshi) through fasting (va-tzom)” (Ps.
35:13) it (=va-tzom) means “on the day of the fast,” a specific fast day, with the patah under the
bet as evidence.8 We therefore do not find affliction of the soul except through abstention from
food or drink, as is explicit in Scripture.
While it is feasible that these words can refer to something else, we are not convinced that
they do. The Traditionalists [=the Rabbanites] are incorrect to expand the prohibition of “you shall
afflict your souls” (Lev. 16:31) to whatever the word “affliction” by itself, unaccompanied by
“souls,” is applied: anointing, conjugal relations, wearing leather shoes, and bathing. Did they
themselves not make a distinction by applying the penalty of excision to eating and drinking alone?
Nevertheless, one should afflict the soul however one can so long as there is no profanation of the
day, for these stimulate one to repent and thereby receive atonement for one’s sins. Because the
primary meaning of these words as used in Scripture is abstention from food and drink, whoever
transgresses this commandment is liable for excision, as the verse says: “Whoever who does not
afflict his soul throughout that day shall be cut off from his kin” (Lev. 23:29).9
One must have intention in this affliction of the soul, because if someone fasts without
intention it is ineffective. That is why the affliction is attributed to the soul, so that a person
deprives his soul of any pleasure of the flesh.

4
Heb. nafshotekhem. Although the noun nefesh can be translated in the sense of a reflexive
pronoun—here, “afflict yourselves”—R. Aaron clearly reads it as “soul,” as can be seen below.
5
In Gan ‘Eden, “‘Inyan Shabbat,” ch. 18, R. Aaron writes that one may move utensils in the
home on the Sabbath for purposes of eating and drinking specifically because it says: “Eat it
today, for today is a sabbath of the Lord” (Ex. 16:25). Since eating is expressly forbidden on
Yom ha-Kippurim, the special license applying to the Sabbath cannot apply, and moving such
utensils is prohibited.
6
That is, every conjugation of the root ‘-n-h/y.
7
The phrase “your fast day” pertains to the latter clause of ‘inninu nafshenu as well.
8
In other words, the bet (vocalized as vet) takes a patah, which indicates an elided definite
article. Cf. Ibn Ezra’s commentary, ad loc.
9
For the meaning of “kin” (‘ameha) in the context of excision, see Keter Torah, Lev. 18:29.
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The text of Scripture implies that adults are obligated in this commandment since it carries
the penalty of excision, and also is intended to lead to atonement for sins. The consensus among
the Jewish people, however, is to make our children afflict themselves even before they have
reached adulthood, since there is a legal analogy (heqqesh) between abstaining from work on the
Sabbath, about which it says: “you shall not do any work—you, your son or daughter” (Ex. 20:9),
and abstaining from work on Yom ha-Kippurim, which should also extend to affliction of the soul.
This is in spite of the fact that the reason for [prohibiting] work on Yom ha-Kippurim is because
it is a day of atonement, which would not apply to non-adults. In any case, minors need to have
reached the age that they are fit for it10, so that they do not come to harm, and one must instruct
them to the extent that they can endure in order to educate them about the commandments. The
sage was correct in saying that it facilitates [repentance] when our children experience some of the
affliction, for our souls are crushed when we see them. In addition, in times of danger the Jewish
people would gather with their children and little ones, as it says: “All Judah stood before the Lord
with their little ones, their women, and their children” (2 Chr. 20:13), and: “Solemnize a fast,
proclaim an assembly; gather the elders, collect the infants” (Joel 1:14). . . .
This commandment of infliction is incumbent upon Jews and converts but not resident
aliens (gerei sha‘ar); even if they must abstain from working within our borders, they need not
refrain from eating within our borders.

4. Important concepts in Sin, Sacrifice and Repentance.

The day is called Yom ha-Kippurim due to the atonement (kapparat) of sin, as it says: “For on this
day atonement shall be made for you to purify you of all your sins; you shall be purified before
the Lord” (Lev. 16:30). Torah scholars have asked a number of questions here, and these are they:11
(1) Since this day and its rite have been designated for atonement of sins, does the rite of
Yom ha-Kippurim itself atone, or is it the rite together with repentance on this day?
(2) If the intent is the latter, why is the rite necessary if repentance alone atones?
(3) In addition, since the obligation to repent is triggered the moment after sinning, why is
this day singled out?
(4) If this day and its rite facilitate repentance, is the repentance of this day superior to that
of other days?
(5) If the latter, is the true facilitator the day alone or the day with its rite?
(6) If the latter, since the rite of Yom ha-Kippurim has designated places for the sprinkling
of the blood of the bull and goat, and there was no ark in the Second Temple, how did it work?
(7) In exile, when there is no rite of Yom ha-Kippurim, how does it work?
(8) Which sins are atoned for on this day: unintentional sins, intentional sins, or both?
(9) Are they only Temple-related sins or both Temple-related and not?
(10) If the latter, are they between between man and God or [even] between people?
[Answers:]
(1) It is impossible for the day’s rite to atone without repentance, because the primary factor
is repentance, as explained by the sage and great luminary R. Joseph (may he rest in peace), and
that in two ways.

10
Linguistically, the words “fit for it” might specifically mean “puberty.”
11
Although we set forth all 10 questions here, our excerpted answers do not include all 10. We also added these
numbers for clarity. They do not appear in the original text.
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First, forgiveness can come about either as an exemption or a kindness. It is impossible to

command someone to perform a commandment in order to atone for his sins, in which the reward
for the commandment outweighs the punishment 12 for his sins, because then the commanded
would not be motivated, since his sins are forgiven through exemption. Instead, the commandment
must have a value that cancels13 all of the sins, and on top of that entails a reward. What is this
[commandment]? It is repentance, so lofty and precious, which when done properly cancels the
punishment of all sins, and also entails reward since it is a positive commandment that entails a
reward, as it says: “return to the Lord your God and obey Him” (Deut. 4:30). Therefore, the sages
said that it is both necessary and mandatory. It is necessary to cancel the punishment, and it is
mandatory to receive the reward. 14 As such, the commanded is motivated to hold fast to this
commandment, so as to escape punishment and merit reward.
Second, even if the performance of the sacrificial rite entails great reward, there are
egregious sins whose terrible punishment cannot be matched by this reward. The sacrificial rite
cannot cancel all sin.
The primary factor of the entire rite is repentance, which outweighs all sins—unintentional
and intentional—and also entails a reward. This is grounded in both reason and in the Torah: reason
necessitates it and the Torah mandates it. It is mandatory because it facilitates [repentance]. The
evidence for this15 is that one is obligated to afflict one’s soul on this day, which is essential for
repentance, as it says: “‘Yet even now,’ says the Lord, ‘Return to Me with all your hearts, with
fasting, weeping, and lamenting” (Joel 2:12).
(2) If this is so and repentance suffices, what is the reason for the rite of Yom ha-Kippurim?
The sages say that these actions facilitate repentance, and without them it cannot be done correctly.
These things align repentance with its essence, as God in His wisdom saw fit to do through gradual
correction. Their secret may be concealed from our intellect, but we trust that He is the true healer
who removes the sickness of the soul, even if we don’t know how this healing works.
I have seen dissenting opinions among the sages about the components of the Yom ha-
Kippurim rite.
Some say that the ancients held and acted on foolish beliefs, one being that sacrificing
animals would draw them close to their object of worship. When the Torah taught the true faith, it
did not completely curtail these methods of worship—not because these rites have a purpose, but
because it would be difficult to wrench them away from a practice they thought would bring them
closer to God.16 I find this difficult: if He could disabuse them of their foolish belief, would it have
been so difficult to detach them from this ignorant counsel?17 In addition, it would have been
logical to explain at the outset [of the Torah] the mindset of those worshippers, in order to
demonstrate the ineffectiveness of their fallacious thinking. Yet, did not Abel offer the firstborn of
his flock? Does it not write about Noah: “The Lord smelled the pleasing odor” (Gen. 8:21), long
before erroneous beliefs were widespread?
He gave detailed reasons as to why the ox, sheep, and goat are sacrificed. The sheep is [to
counter] worshippers of Aries; the goat is [to counter] those who “offer their sacrifices…to the

12
Heb. gemul, lit. “recompense,” and so throughout.
13
Heb. le-happil, lit. “bring down,” and so throughout.
14
See further in ‘Etz Hayyim (Leipzig, 1841), 205 (ch. 113).
15
That the primary factor is repentance.
16
The classic exposition appears in R. Moses Maimonides, Guide for the Perplexed, III: 32.
17
Cf. Isa. 19:11.
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goat-demons” (Lev. 17:7); and the ox is [to counter] those who deify it because it provides man’s
sustenance—“a rich harvest comes through the strength of the ox” (Prov. 14:3). Therefore, He
designated that which their belief system held in the highest esteem to atone for the sins of His
people, so as to deride them and contradict this obscene conception. Thus far the speculation of
this scholar.18
A different scholar19 wrote that the entire purpose of the sacrificial rite is on account of the
fact that all lower existents are linked to the supernal configuration, such that a person’s birth sign
determines whether his fate is for good or ill. They would offer animal sacrifices as a ransom
(kofer) of a life for a life,20 so that the individual21 destined by the configuration for maleficence
be saved; not that the configuration be destroyed, but that it expend itself on the slaughtered animal.
He believes that this was the purpose for offering sacrifices, which explains the Torah’s entire
discourse about sacrifices. . .
The following words of prophecy teach us that the goal of the sacrifices is not the sacrifices
per se: “‘Does the Lord delight in burnt offerings and sacrifices as much as in obedience to the
Lord’s command?’” (1 Sam. 15:22); “I claim no bull from your estate” (Ps. 50:9); “Do I eat the
flesh of bulls, or drink the blood of he-goats?” (Ps. 50:13); “I did not speak with them or command
them concerning burnt offerings or sacrifice” (Jer. 7:22); “Would the Lord be pleased with
thousands of rams, with myriads of streams of oil?” (Mic. 6:7). If so, the intent does not accord
with the original idea that they are demon food, nor with the second idea that they enable the
configuration to act, but it is as I shall presently relate.

5. Mankind’s Lack of Uprightness and the Need for Sacrifice

God made man upright, but he had his own plans. 22 In his upright state, he had no need for
sacrifices, but once he deviated from the path of integrity, the sacrifices reformed him so that he
could return to his previous state. Hence, we can say that the sacrifices gradually arouse a person
to repent.
The facilitating role of sacrifices [in repentance] is common knowledge. A person sins
through two souls: the vegetative and the vital. Man is nourished from plants and mute animals,23
and nourishment becomes part of the consumer’s natural constitution. When man sins, therefore,
he offers these and receives atonement. Since man and the mute animal belong to a related genus,
the living one takes to heart24 the fact that the fat and limbs being burned substitute for his own.
His animal soul is subdued, allowing his supernal soul to be set aright and bask in the light of life,25

18
See Maimonides, Guide, III:46.
19
The opinion here belongs to R. Abraham Ibn Ezra, although perhaps through an intermediary
source. See his commentary to Lev. 1:1.
20
Cf. Ex. 21:23.
21
Heb. heleq, lit. “portion,” and so below. In Ibn Ezra’s terminology being quoted here, this
often refers to the individual or particular rather than the species, collective, or universal.
22
Cf. Ecc. 7:29.
23
To be contrasted with the common medieval definition of the human being as a speaking
animal.
24
Cf. Ecc. 7:2.
25
Cf. Job 33:30.
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since a crushed heart is the Shekhinah’s abode. As it says: “True sacrifice to God is a contrite
spirit; God, You will not despise a contrite and crushed heart” (Ps. 51:19).
It seems to me that this is what Ibn Ezra means when he says that it is possible for a single
commandment to have two purposes,26 as with the commandment of the burnt offering. By this he
meant this idea and the preceding one.
The kosher27 species are offered because they are easily obtained, and, amazingly, they
also have dull senses. You see that within these species some are more significant than others:
cattle are choicer than sheep, and sheep are choicer than goats. The goats, though, have the sharpest
senses. We correspondingly find the sacrifices divided up as follows. Cattle and sheep are brought
for the burnt offering, given the slightness of the sin, and also for the sin-offering; they are brought
according to the station of the one bringing them and according to the sin. Goats specifically must
be brought for a sin-offering, but they can be brought voluntarily for a burnt offering, too. The
unintentional sin of the whole community or of the anointed priest, which does not result from an
overpowering animalistic drive, requires a bull for the sin-offering because it has dull senses. The
chieftain brings a he-goat and someone from among the populace a ewe or she-goat, because their
unintentional sin results from their overpowering nature, requiring them to bring an animal with
keen senses. The chieftain’s stature demands a he-goat. If you closely examine the details of the
sacrifices, you will find that they were not said or organized randomly—everything alludes to the
Torah’s intention to break the material and suppress its acute lust for the world. The discerning
will understand that the substitution according to financial ability, with the rich man bringing his
bull and the poor his turtledove, is all intended to crush and subdue the material so that one is
aroused to repent.

6. The Function of the Rite of Yom ha-Kippurim

Now for the rite of Yom ha-Kippurim.

The blood of the bull sin-offering and the blood of the he-goat sin-offering accord with the
different types of sinners, as we outlined above: the priest brings a bull and the congregation a he-
goat. Their blood is sprinkled inside and they are burnt outside due to the magnitude of their sins.
The he-goat sent to “the wilderness of Azazel” (Lev. 16:10)28 is for Israel alone. The priest
has no part in it29 because it is impossible: it atones for the worst sins engendered by the evil of
sheer materiality—as it says: “he shall confess over it all the iniquities and transgressions of the
Israelites, whatever their sins” (Lev. 16:21)—and so does not atone through slaughter or burning.
It must be sent far away and cast into “an isolated area” (Lev. 16:22)30 that is unsettled, where it
is cut to pieces. This is the sentence of all those who sinned those sins for which it atones, as it is
written: “Thus the goat shall carry on it all their iniquities to an isolated area” (ibid.), meaning, the
punishment for all these iniquities. This way, the countenance of the Shekhinah will not be eclipsed
by the magnitude of the sin. That is why he does not take any he-goat but only the one chosen

26
See Ibn Ezra’s commentary to Lev. 1:1.
27
Lit. “pure” or “clean.”
28
Explanation below and in Keter Torah, ad loc.
29
It is not a typical sacrificial rite administered by a priest.
30
Following one explanation in Keter Torah, ad loc.
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through the lottery. The phrase la-‘azazel ha-midbarah (Lev. 16:10) should be construed as le-
midbar ‘azazel, “to the wilderness of Azazel,” like: “Casiphia the place” (Ezra 8:17).31
According to those who stray,32 it is a bribe to the arch-demon Samael, as the verse says:
“they may offer their sacrifices no more to the goat-demons” (Lev. 17:7). But the contrary is
correct. Since they were accustomed to sacrifice to the goat-demons, as it says: “they may offer
their sacrifices no more” (ibid.), the he-goats have been assigned to carry their sins in order to
scorn their object of worship, which they likened to goats.
The word ‘azazel comes from ‘ez (“goat”) since that was the offering. Some parse it
grammatically as ‘ez azal, from the language of azalu vivhilu (“they hurried”), so it means “a goat
went.”33
How wondrous it is that the sin-offerings were brought before the burnt offering, fitting
neatly with the principle referred to above: first their stench must be removed so that the
countenance of the Shekhinah can be beheld. The burnt offerings of the priest and of the people
come from rams because it is the sin of the supernal soul that transcends the barriers of materiality,
for all take the same path. Therefore, the burnt offering is completely burnt on the altar of the burnt
offering, which is at the entrance to the Tent of Meeting. It says that it is “a pleasing odor” (Lev.
1:9), for it arouses one to purify the soul from the dross of materiality. In the same way this carcass
is burnt, so must one clarify and purify the screens of materiality.
The character of repentance and its topics have been sufficiently explicated in ‘Etz ha-
Hayyim.

7. Why was the 10th Day of the Seventh Month Selected as a Day of Atonement

(3) If repentance together with these facilitating rituals atones, why was the tenth day selected out
of all other days, especially given that the obligation to repent is triggered the moment after
sinning?
The sages have already provided a reason: on this day the [sin of the Golden] Calf was
forgiven through the calling out of the Thirteen Attributes, just as we say [them].
Now, the sages disagree as to how many periods of forty days Moses spent on the mountain.
Some say he spent three periods of forty on the mountain, and some say two periods of forty.
Nevertheless, I think those sages who follow the literal-contextual (peshat) reading are correct, as
it seems that he spent two periods of forty [on the mountain]. So what will they do with the
statement, “I will now go up to the Lord” (Ex. 32:30), which seemingly is also referred to in the
parasha of ‘Eqev: “I threw myself down in prayer before the Lord, like the first time, for forty
days and forty nights” (Deut. 9:18)? During these days, he would ascend and descend.34 If so, the
truth is that Moses afflicted himself for eighty days, and the following statement is precise: “I

31
Obviously, it means “the place Casiphia,” and so too here the order should be reversed,
according to R. Aaron.
32
Heb. to‘im. The translation is literal because it has many possible connotations, some or all
of which R. Aaron may have intended: deviating from the literal-contextual meaning of
Scripture, straying from the path of reason, or even leaving the bounds of religion altogether by
holding incorrect beliefs, serving God improperly, or worshipping other deities.
33
In combination with the foregoing, la-‘azazel ha-midbarah means “to the wilderness where
the goat went.”
34
That is, he was not on the mountain for forty days straight during this intermediate period.
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stayed on the mountain, as I did the first time [for forty days and forty nights]” (Deut. 10:10)—he
did not ascend and descend.
It turns out that the calculation does not work out: the giving of the second tablets could
not have occurred on Yom ha-Kippurim, because three days separate us and them (=the
Rabbanites). They say that the Torah was given on the sixth of Sivan, but we say it was on the
third of Sivan based on Scriptural evidence: “‘Be ready for the third day: do not go near a woman’”
(Ex. 19:15), and: “Let them be ready for the third day; for on the third day the Lord will come
down, in the sight of all the people, on Mount Sinai” (Ex. 19:11). The giving of the second tablets
was not on the tenth of the month.
Others have said the reason [for choosing the tenth day] is because the year begins on the
fifteenth of the month, as it says: “the Festival of Ingathering at the turn of the year” (Ex. 34:22),
and: “the Festival of Ingathering at the end of the year” (Ex. 23:16). Yom ha-Kippurim precedes
it by five days so that they (=the Jewish people) can be clean of all their sins—the unintentional
and intentional—at the start of the year, so that their handiwork will be blessed.
Still, we require a reason for the tenth day specifically, which can be comprehended based
on our earlier discussion.35 It was not established on the New Moon of Tishri, which is when,
approximately, the sun according to its mean motion begins to enter Libra, and, as such, time shifts
from one quality to another—from generation to corruption, from warmth to cold. From the
equinox on, the period of light grows shorter than the period of darkness. . .
This [designation of a specific day]36 has another evident reason. Repentance is a constant
obligation, but this time was set aside as an additional commandment to facilitate man’s
repentance. Were it not so, man would never draw nearer to repenting throughout the year.
Consequently, it designated this day with its entire procedure to induce both the individual and the
public to repent.

Repentance is a constant obligation, yet the verse singled out this day for it. Does that mean its
repentance is superior to that of other days? The sages teach that God, may He be exalted, promised
to atone for the sins of the sinner on this day when He said: “For on this day atonement shall be
made for you to purify you of all your sins; you shall be purified before the Lord” (Lev. 16:30).
Apparently, this day’s repentance is superior to all others, because the penitent’s repentance will
be accepted in all circumstances. But this raises a question: if repentance is done properly on other
days, then logically forgiveness should follow, so how is this day different?37 We can say that
since this day was singled out with an additional commandment for everyone to repent, whoever
does not perform those acts facilitating repentance is liable for punishment. That is the meaning
of: “For on this day atonement shall be made for you” (ibid.). The truth, however, is that there is
no difference between the repentance of this day and the repentance of any other day, so whoever
says the day atones is wrong.38

35
See above, near the end of the section on “Yom Teru’ah.”
36
This explanation does not explain why the tenth of Tishri was selected.
37
A quote from the Babylonian Talmud, Bava Metzi‘a 59b.
38
See, however, Keter Torah, Lev. 16:30, and the Rabbanite position in the Babylonian Talmud,
Yoma 85b.
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8. Can we atone for intentional sins:

(8) Now, we must explore whether the atonement of the day is for unintentional sins alone, or for
both unintentional and intentional ones. Logically speaking, since repentance atones for all sins,
when done on this day there should be no difference between unintentional and intentional sins.
Moreover, the Torah taught about this: “all the iniquities and transgressions (pish‘ehem) of the
Israelites, whatever their sins” (Lev. 16:21), and the pesha‘ is an intentional transgression.

(9) If this is the case, does the atonement of the day cover certain classes of sins or all kinds? I
have seen Scripture mention [atonement for] some sins that pertain to the Temple, whether
intentional or unintentional, of rendering the Temple impure and offering disqualified sacrifices,
as it says: “he shall atone for the Holy of the impurity and transgression of the Israelites, whatever
their sins” (Lev. 16:16), and: “he shall purify it of the impurity of the Israelites and consecrate it”
(Lev. 16:19). For all other sins it says: “he shall confess over it all the iniquities and transgressions
of the Israelites, whatever their sins” (Lev. 16:21). Thus, the he-goat offered within atones for sins
pertinent to the Temple, and the he-goat sent away outside atones for all other sins.

(10) The rite of Yom ha-Kippurim together with repentance cancels sins between man and God
and between man and fellow man. One should bear in mind, though, that forgiveness for some sins
cannot be achieved by repentance alone, because one must return stolen goods, or bring an
offering, or confess. We can say that one’s repentance is accepted through repenting on this day
and undertaking to return what one must. With respect to what concerns man and God, repentance
suffices because forgiveness of the sin takes the form of exemption. Repentance indeed cancels
the punishment but only that of Heaven; whatever depends on a rabbinical court must be paid even
if one repents.
The traditionalists have categorized sins. Some transgressions like the violation of a
positive commandment are forgiven immediately upon repenting. If one violates a negative
commandment that does not carry excision and repents, then repentance suspends [punishment]
and Yom ha-Kippurim atones. If one violates a negative commandment that carries excision or
capital punishment, repentance and Yom ha-Kippurim suspend [punishment] and suffering
atones—there is no atonement until one suffers. If one desecrates God’s name, even with
repentance, Yom ha-Kippurim with its repentance, and suffering, one does not receive full
atonement until one dies; repentance, Yom ha-Kippurim, and suffering suspend [punishment] and
death atones, as it says: “This iniquity shall never be atoned for you until you die” (Isa. 22:14).39
According to our denomination, however, repentance atones and cancels the punishment so long
as it does not depend on a rabbinical court. . .
Repentance is proper and accepted when we do it with the available facilitators, so it is
accepted in exile when we confess and afflict ourselves. The prophets confirm that the utterances
of our lips stand in for offering the sacrifices, since it says: “our lips will make up for the bulls”
(Hos. 14:3), and: “Take my prayer as an offering of incense, my upraised hands as an evening
sacrifice” (Ps. 141:2).
For the ten days from the New Moon [of Tishri] until Yom ha-Kippurim, the Jewish people
rise nightly to pray, confess, supplicate, and beg forgiveness until dawn. They examine their deeds
in order to abandon every wicked act and remove any stolen goods from their possession, so that
39
See the Babylonian Talmud, Yoma 86a.
 10 of 10

they can repent during these days. Some especially God-fearing people fast from the second day
[of Tishri] until Yom ha-Kippurim. It is a good custom to pray the entire day of Yom ha-Kippurim,
confessing and begging forgiveness for sins from morning until nightfall, because in the Temple
era that would busy themselves the entire day with the rite of Yom ha-Kippurim.40

9. Fasting in other Contexts:

Scripture commands the Jewish people to afflict themselves in times of trouble, as it says: “When
you are at war in your land against an aggressor who attacks you, you shall raise a teru‘ah with
trumpets so that you may be remembered before the Lord your God” (Num. 10:9). This must be
accompanied by self-affliction and fulfillment of the requirements of repentance, [because]
whatever trouble befalls the Jewish people is engendered by sin alone. This is against those who
stray41 and claim that “it was not His hand that struck us; it just happened to us by chance” (1 Sam.
6:9). The verse implies as much: “And if you attribute My punishment to chance and refuse to
obey Me […] I too will leave you to your fate and continue smiting you” (Lev. 26:21,24). 42
Likewise, we find the verse implying that repentance truly saves from danger: “Solemnize a fast,
proclaim an assembly etc.” (Joel 1:14). Therefore, when trouble befalls the Jewish people—
whether the individual or the masses—it is proper to afflict oneself before God and confess one’s
sins.
We see this with Mordecai and Esther, when it says: “fast in my behalf; do not eat or drink
for three days” (Est. 4:16), and with the inhabitants of Jabesh-Gilead, who on account of the killing
of Saul “fasted seven days” (1 Sam. 31:13). These fasts do not last from “evening to evening”
(Lev. 23:32) like Yom ha-Kippurim. This must be the case, otherwise what could “do not eat or
drink for three days” (Est. 4:16) or “they fasted seven days” (1 Sam. 31:13) mean? This would be
impossible if they did not eat at night. . . .

The order of Yom ha-Kippurim is complete, praise be God who forgives transgressors.

40
Compare the end of the mishnah in Yoma 7.4.
41
Here the intent is to those who reject the major tenet of belief in divine providence.
42
The translation follows the sense provided in Keter Torah, ad loc.