The Mitzvah of Teshuvah on Yom Kippur and Year Round

(7) Yom ha-Kippurim is the time set aside for repentance for all, the individual as well as the many; for it is the goal of exoneration and quittance in Israel. Because thereof all are obliged to make reparation and confession on the Day of Atonement. The commandment to confess on the Day of Atonement obliges every one to commence it during the afternoon on the ninth day of Tishri, before the evening meal, lest he be sufficated eating his meal before he confess. And, though he did confess before his meal, one is obliged to confess gain during the night prayer of the Day of Atonement, and to repeat the confession during the Morning, Addition, Oblation, and Closing Prayers. At what part of the prayers is the confession made? Every individual delivers it after the silent Benedictions, but the public Reader in the midst of his prayers, after the Fourth Benediction.⁸Yoma, 87b. C.

(1) All commandments of the Torah, whether they be mandatory or prohibitive, if a man violates any one of them, either presumptuously or erroneously, when he will repent himself and turn away from his sinful way, he is obliged to confess before God, blessed is He! even as it is said: "When a man or woman shall commit any sin..… Then they shall confess their sin which they have done (Num. 5.6–7), which is a confession of words. Such confession is a mandatory commandment. How is the verbal confession made? The sinner says thus:

But "this commandment" refers to repentance. Because [the verses] "you will return in your hearts" (Deuteronomy 30:1) and "you will return to the Lord your God" (Deuteronomy 30:2) [prove that] the commandment (to return) that He commanded us to do [is a commandment]. And it was said indirectly to hint at the promise because it will be this way in the future. And the reason to say this is because if your wanderers be in the edges of the heaven and you are in the hands of the nations you will be able to return to God and to do all I [God] command to you today. Because this thing is not too esoteric or distant for you, but rather is very close to you to do it in every time and in every place. And this is the meaning of "in your mouth and in your heart to do it": That they should confess their sins and the sins of their ancestors with their mouths and return in their hearts to God and welcome onto themselves today the torah to do it the generations as it is mentioned (Deuteronomy 30:2) "you and your children with all of your heart" as I have explained there.

(5) All of the prophets commanded concerning repentance; Israel will not be redeemed save by repentance. Indeed, the Torah long since assured us that in the end, at the close of the period of exile Israel will turn to repentance and be momentarily redeemed, even as it is said: "And it shall come to pass, when all these things are come upon thee, the blessings and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the Lord thy God had driven thee, and shalt return unto the Lord thy God, and hearken to His voice according to all that I commanded thee this day, thou and thy children, with all thy heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples whither the Lord thy God hath scattered thee" (Deut. 30.14).³Yoma, 87b. C. G.

And this idea, that one must exert great effort to retain one’s Torah knowledge, is in accordance with what Avdimi bar Ḥama bar Dosa said: What is the meaning of that which is written: “It is not in heaven…nor is it beyond the sea” (Deuteronomy 30:12–13)? “It is not in heaven” indicates that if it were in heaven, you would have to ascend after it, and if it were beyond the sea, you would have to cross after it, as one must expend whatever effort is necessary in order to study Torah.

(8) Holy Writ says: "It is not in heaven … neither is it beyond the sea" (Deut. 30.12–13) it is not in heaven, that is to say, the Torah is not found among the arrogant nor is it found among the travelers beyond the sea." (Erubin, 55a). The sages, therefore said: "Not he who engages himself over-much in commerce is wise." (Pirke Abot, 2.6). The sages, moreover, commanded: "Engage thyself but little in worldly pursuits and pursue the study of the Torah" (Pirke Abot, 4.12).

(2) The Azazel-goat, because it is atoning for all Israel, the High-Priest confesses over it in the speech of all Israel, even as it is said: "And confess over him all the iniquities of the children of Israel" (Lev. 16.21). The Azazel-goat, moreover, atones for all transgressions mentioned in the Torah, both, minor and major, whether one committed it in spite or whether he committed it in error, whether it was done by him knowingly or unknowingly— for all the Azazel-goat atones, provided the sinner did repent. But if he repenteth not, the Azazel-goat atones not save for his minor sins. And, what are the minor and what are the major sins? The major sins are such as carry the guilt of death or excision, included among which are also vain and false swearing, although they do not carry the guilt of excision; and all other prohibitive or mandatory commandments which do not carry the guilt of excision are the minor.²Shebu’ot, 2a; Ibid. 12b; Yoma, 85b. C.

(3) At this time, when the Temple is not established and, therefore, no altar to atone for us, there is nothing else left for us but repentance. Repentance atones for all sins. Even one who was an evildoer all his life but repented in the end, not a thing of the wickedness is held out against him, even as it is said: "As for the wickedness of the wicked, he shall not fall thereby in the day that he turneth from his wickedness" (Ez. 33.12). Even the Day of Atonement itself atones only for those who did repent, even as it is said: "For on that day shall the priest make an atonement for you" (Lev. 16.30).³Kiddushin, 40b; Keritot, 6b; Yoma, 85b. C. G.

(4) Even on the presumption that repentance atones for all sins, and the Day of Atonement as such, too, atones, there are yet certain sins which are wiped off at the time, and certain other sins which are are not wiped off but after a lapse of time. For example? If a man violated a mandatory commandment which does not carry the guilt of excision and did repent, he moves not from the place of prayer before he is forgiven. Of such it is said: "Return, ye backsliding children and I will heal your back-slidings" (Jer. 3.22). If he violated a prohibitive commandment which carries neither excision nor death by a tribunal, and did repent, the repentance suspends punishment, whereafter the Day of Atonement wipes out the sin. Of such it is said: "For on that day shall the priest make an atonement for you" (Lev. 16. 30). If he sinned in matters which carry excisions and deaths by a tribunal and did repent, repentance and the Day of Atonement suspend punishment, and the pain which he suffers thereafter complete the atonement for him. Forsooth, no complete atonement ever comes to the penitent before he has a visitation of suffering. Of such it is said: "Then will I visit their transgression with the rod, and their iniquity with strokes'" (Ps. 89.32). That saying is concerning a sinner who did not blaspheme the Name in connnection with his transgression, but whosoever blasphemes the Name even he did repent, and the Day of Atonement did come and he still be a penitent, and sufferings did visit him, no complete atonement is granted to him till his death, for, repentance, the Day of Atonement and sufferings suspend punishment, and only death atones for him, even as it is said: "And it was revealed in mine ears by the Lord of hosts. Surely this iniquity shall not be purged from you till ye die" (Is. 22.14)⁴Yoma, 87a. C. G.