16
Shulchan Aruch here
אם מת אשר חטא לו מביא עשרה בני אדם ומעמידם על קברו ואומר חטאתי לאלהי
ישראל ולפלוני זה שחטאתי לו (ונהגו לבקש מחילה בערב יו"כ
If the person against whom he sinned has died, then he brings 10
people with him to stand by his grave and he says: "I have sinned
before the G-d of Israel and against So-and-So I have transgressed."
...
6
The plural expression is common in Hazalic literature that refers to divine involvement with man, thus for example, Shabbat (104a) which famously states that man is allowed to sin, but helped to purify himself:
בא ליטמא - פותחין לו, בא ליטהר - מסייעים אותו
One who comes to become impure, they allow him, one who comes to become pure, they help him.
...
6
Bartenura in Yoma explains (based on the gemara to this mishnah) that ‘light’ commandments here means all positive mitzvot as well as negative mitzvot which are able to be subsequently ‘fixed’ (lav hanitak le’asei). ‘Severe’ transgressions includes the bulk of negative mitzvot (and within that set the gemara differentiates further depending on certain ...
6
As @DanF pointed out in the comments, the root meaning appears to be 'to cover', in a literal sense ('to smear') or a metaphorical sense ('to replace', 'to atone'). Gesenius and BDB say as much.
Thus you also have kaporet (Ex. 25:17) which covers the ark, or kopher, the henna plant (Song of Songs 2:14) which is made into a paste and smeared over hands and ...
6
The water that the ashes of the parah adumah are placed in must be drawn by a person from a body of water using a vessel. (Rambam Hilchos Para Adumah 6:1-8).
5
See here as a translation from the Arizal:
Cain and Abel also damaged [reality]. [Not only Cain but also] Abel "gazed and damaged".
According to the Sages, when Abel offered his sacrifice to G-d, he gazed upon the Divine Presence and therefore became incurred the death penalty (which is why it was divine providence that Cain killed him). Gazing upon ...
5
The Mishna in Yoma 8 (9) quoted in your link says
עברות שבין אדם למקום, יום הכפורים מכפר........ עברות שבין אדם לחברו ,
אין יום הכפורים מכפר, עד שירצה את חברו
Yom Kippur atones for sins between one and Hashem but does not atone for sins against one's fellow man until one appeases him.
That means that if I did not appease my fellow-man before last Yom ...
4
This is impossible to answer since we do not know where you daven or what kind of speed they daven at. My experience has been that in shuls that are "frummer" i.e. higher percentages of people who are serious about Torah and mitzvos, people take longer to daven, especially on Rosh Hashana and Yom Kippur. Where I daven the silent prayer on Rosh Hashana can ...
4
Apirion L'Shlomo brings the following in the name of the Imrei Emes.
Rashi in Parshas Tazriah says that a Chasan that sees Tzora'as we wait until after the seven days of Simcha end before going to the Kohain. The Imrei Emes questions how it is possible for a Chasan to get Tzara'as when he was forgiven on all his sins? The Imrei Emes says that just like Yom ...
3
R. Menashe Klein authored an entire resopnsum on this topic (Mishneh Halakhot vol. XV: 150). He presents it as a matter of dispute with Levush (OH 468:1) and others, being of the opinion that it does atone. Others, however, such as the Tifferet Yisrael (Yakhin to Pesahim 4:5:24) write explicitly that the offering is not for atonement.
3
The Yerushalmi to this Mishnah brings two explanations for R’ Shimon’s opinion:
חברייא אמרין טעמא דר"ש משם שהגדולה מכפרת אמר ר' יוסי שאין חטאו וידיעתו שוין
The Chaveirim say: The reason for R’ Shimon is because his stature atones. R’ Yosi said: because his sin and knowledge aren’t the same.
That is to say: According to the Chaveirim, that he ...
3
(I'll respond to the question as it applies to Yom Kippur, as asked. The verse in Numbers is actually talking about a different context, and the same question can be asked there — but wasn't.)
According to Maimonides (Yad, T'shuva 1:3–4):
T'shuva[1] atones for all sins. Even [if one was] an evildoer all his days and did t'shuva at the end, ...
3
See Tanya Iggeres HaKodesh Epistle 28. As summaries in Lessons In Tanya:
To revert to the question concerning the juxtaposition of the two passages, the Alter Rebbe explains that an offering connoted an “arousal from below,” from the soul of the animal that derives from kelipat nogah. This, in turn, elicited a reciprocal “arousal from Above,” drawing down ...
3
According to R' Samson Raphael Hirsch's commentary on these sections of the Torah,1 the Red Heifer and the death of the righteous both accomplish the same spiritually educational mission: curing people of the illusion that they are solely physical beings without free will.
R' Hirsch explains his understanding of the meaning of every aspect of the Red Heifer ...
3
This is documented in the Rambam - Hilchot Teshuva, 1st chapter.
In summary:
The שעיר המשתלח - goat that was sent to Azazel atones on all sins if Teshuva was done.
Else it only atones on "light" sins.
"Serious sins" being defined as those for which one could get killed by Bet Din, or one deserves Karet, as well as false or unnecessary oaths.
Everything ...
3
As others, I don't know what the Arizal is referring to.
But Kli Yakar says that Kain was the first who made the sacrifice. Hevel envied him and made a sacrifice too.
As a hint to this, he brings a posuk from Kohelet 4:4
וראיתי אני את כל עמל ואת כל כשרון המעשה כי היא קנאת איש מרעהו גם זה הבל ורעות רוח
3
The Chazon Ish (Parah siman 12) proves that the ashes do not actually have to mix in with the water, they just have to be stirred a bit (see Temurah 12b for details of this mixing). Therefore, there does not need to be any proportion of ashes to water, and a body of water of any size would hypothetically be possible. This water would still need to be in a ...
3
The Baal Haturim points out that Shom, there, is mentioned twice. Miriam died there and was buried there. The gematria of Shom is 300+40 = 340, the gematria of atones mechaper is 40+20+80+200 = 340.
This is the hint that there is a connection between 'atonement' reflected in the Red Heifer and 'there' repeated superfluously in connection with Miriam's death, ...
2
This question contains two incorrect assumptions.
One incorrect assumption is that a guilt offering (korban asham) is less serious than a sin offering (korban chatas). The Ramban 5:15 indicates that the opposite is true, and the Rama (O.C. 603:1) actually quotes as accepted halakha: one must expend greater effort in repenting from a sin that he might have ...
2
Praying does not require speed - it requires Kavana - focus, concentration and meaning. I'm not sure why you should feel embarrassed in any way. Contrarily, if the majority finishes a long time before you, it could mean that they were speeding and had no or minimal kavanah. Besides, on Yom Kippur, you have an entire day to be in shul. Where are you and ...
2
Because it's not just atonement, but substitution (תמורה). See the teshuvah of the Geonim quoted in Tur Orach Chaim 605, and Bach there.
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See footnote 35 of this article (read the article for context):
This is true with regard to each and every Jew, whatever his or her spiritual status may be, for all Jews form a soul connection with their spouses on their wedding day.
In light of the above, something extremely puzzling is understood: The Torah derives from the marriage of Esav to ...
2
To add authority (in case it matters to you) I would point to the Rambam, who says, that when a sin is committed (or transgressed) unintentionally, one should do Teshuva and aim not to repeat the sin again. They should also be prompted to ask forgiveness from a friend harmed, if any, and go on with their lives.
Additionally, Sin (Chet in Hebrew) means to ...
1
Yes and no. If he genuinely regrets the path that he chose and would never do a similar thing again knowing the halacha, he can be forgiven for the rebelliousness of his previous actions (as he didn't know, they were never rebellious in the first place. However, if he were not to have any regret, that would have been a rebellion).
However, as he persists in ...
1
I searched in Rambam hilchot Korban Pessach and if I don't miss something, no Kappara (atonement) is mentioned.
Thanks to the answer of mevaqesh we can see here the Tif'eret Israel who is astonished by the Tosfot Yom Tov comparison between Pessach and taanit about Kappara. The astonishing of Tif'eret Israel is perhaps also due to the lack of sources.
...
1
I want to try to give an element of response, following a couple of texts. The good actions of good persons are what they leave on the earth. If the consequence of the actions of these persons is a good think, it its kapara. Gemara in BB 4a said:
He (Baba Ben Buta) replied (to Herod who killed wises): As you have extinguished the light of the world, [for ...
1
I don't have a thorough answer about the mechanism of substitutive atonement -- in general, in Judaism, a person dies for his own sin. In those instances where it LOOKS like one is dying for another, the rabbis explain that the death of a particular person is designed to inspire others to repent and avoid their own punishment. The death brings about ...
1
I believe The Rambam addresses your question in his sefer Moreh (3:47),
ומפני שאי אפשר שלא ישגה אדם מישראל ויכנס ל'מקדש' 'טמא', או יאכל 'קדשים'
והוא
טמא, או אפשר שיעשה זה ב'מזיד', כמו שיעשו ה'רשעים' והעברות הגדולות והם
'מזידים', צוה מפני זה להקריב 'קרבנות' שיכפרו על טומאת מקדש וקדשיו' -
קצתם ל'זדון' וקצתם ל'שגגה', לפי מיניהם - והם 'שעירי הרגלים ...
1
According to Orchot Tzadikim (Shaar HaTeshuva), the problem with Chillul Hashem is that people see the practice and learn from it. Therefore the way to repair Chillul Hashem is to publicly exhort people not to learn from his ways and to publicly admit his guilt and explain what he is doing to atone.
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The phrase in Shabbos 33b and brought in Rashi on Ksubos 8b is בזמן שצדיקים בדור, צדיקים נתפסים על הדור.
Rashi goes on to quote a drasha he apparently had in Shabbos which quotes Yechezkel 9 6 וממקדשי תחלו.
In turn, see Rashi on Yechezkel there who quotes the gemara in Shabbos 55a "don't read ממקדשי rather ממקודשי from those separate to me. These are ...
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