The tractate of Talmud dealing with Yom Kippur is titled “Yoma” – meaning, “The Day.” This signifies the profound importance and sanctity of Yom Kippur. “Yoma” also reflects the principle that “The Day” itself provides atonement, even without “Teshuvah” – even without the repentance of the sinner.
Rabbi Yehuda Ha-Nasi, for example, taught that there is a greater measure of atonement and forgiveness bestowed by “The Day” even in the absence of Teshuvah… than by sincere Teshuvah without “The Day” of Yom Kippur (Yoma 85b)! According to him, there are only three exceptions to the power of Yom Kippur unilaterally to grant atonement. No such forgiveness is provided (absent true repentance) for the sins of: denying the existence of God; for offering heretical interpretations of the Torah; nor for neglecting the covenantal obligation of circumcision (Shevuot 13a).
The mere arrival of Yom Kippur thus atones for even very grave transgressions… but only for offenses against God. If we have offended fellow mortals, we are obligated to ask their forgiveness… to make things right. Having once offended Rabbi Chanina, Rav spent thirteen years seeking reconciliation, calling upon Chanina annually on the Eve of Yom Kippur (Yoma 87b)!
“The Day” is approaching. May we be grateful for its unique power.
Now it’s time for us to do our part.
Rabbi Joseph H. Prouser is the rabbi of Temple Emanuel of North Jersey and the editor of “Masorti: The New Journal of Conservative Judaism.” The latest edition of Masorti was published online in December of 2024. A subscription is $18 per annum.
Rabbi Yehuda Ha-Nasi, for example, taught that there is a greater measure of atonement and forgiveness bestowed by “The Day” even in the absence of Teshuvah… than by sincere Teshuvah without “The Day” of Yom Kippur (Yoma 85b)! According to him, there are only three exceptions to the power of Yom Kippur unilaterally to grant atonement. No such forgiveness is provided (absent true repentance) for the sins of: denying the existence of God; for offering heretical interpretations of the Torah; nor for neglecting the covenantal obligation of circumcision (Shevuot 13a).