עברות שבין אדם למקום, יום הכפורים מכפר. עברות שבין אדם לחברו, אין יום הכפורים מכפר, עד שירצה את חברו.
Yom Kippur atones for transgressions between a person and God, but for a transgression against one's neighbour, Yom Kippur cannot atone, until he appeases his neighbour.
Questions to ponder.
- Which is more difficult, asking forgiveness from another person or asking forgiveness from God?
- If, according to the Mishnah, forgiveness of a transgression requires a direct approach, what part does Yom Kippur play?
רב הוה ליה מילתא בהדי ההוא טבחא לא אתא לקמיה במעלי יומא דכפורי אמר איהו איזיל אנא ' לפיוסי ליה פגע ביה רב הונא אמר ליה להיכא קא אזיל מר אמר ליה לפיוסי לפלניא אמר אזיל אבא למיקטל נפשא אזל וקם עילויה הוה יתיב וקא פלי רישא דלי עיניה וחזייה אמר ליה אבא את זיל לית לי מילתא בהדך בהדי דקא פלי רישא אישתמיט גרמא ומחייה בקועיה וקטליה
[Transgressions between a person and God, etc.]...
... Rav once had a grievance with a certain butcher. The butcher did not come before him (to reconcile). On the eve of Yom Kippur he (Rav) said: "I will go to appease him." Rav Huna met him and asked him: "Where are you going, Master?" He said: "To appease so-and-so." He (Rav Huna) said (to himself): "Abba is about to cause someone's death." Rav came and stood over the butcher, who was sitting and chopping (an animal's) head. He raised his eyes and said to him: "You're Abba!? I have no grievance with you." (Also possibly: "I will have nothing to do with you.") While he was chopping the head, a bone flew off, struck him in the throat, and killed him.
Questions to ponder.
- Was Rav Huna right? Why?
- Who's job is it to forgive? And whose is it to seek atonement?
- Is seeking and granting forgiveness like entering into a contract? If so what's in the small print?
- Is forgiveness contingent on apology and repentance?
- Can we forgive regardless of the spiritual state and acknowledgement of the offender?