Mishnah Keritot 6:4-5

Hook

Ever wonder why Yom Kippur atones for some sins but not others, even when both involve bringing an offering? This Mishnah throws a fascinating curveball.

Context

Yom Kippur's role in atonement evolved, especially after the Temple's destruction, leading to discussions about how it interacts with specific korbanot (offerings).

Text Snapshot

"חייבי חטאות ואשמות ודאין...שעבר עליהם יום הכיפורים חייבין להביא לאחר יום הכיפורים. חייבי אשמות תלויים פטורין." (Mishnah Keritot 6:4, Sefaria URL: https://www.sefaria.org/Mishnah_Keritot_6%3A4-5) "Those liable for definite sin offerings and definite guilt offerings for whom Yom Kippur has passed are liable to bring them after Yom Kippur. By contrast, those liable to bring provisional guilt offerings are exempt from bringing them after Yom Kippur."

Close Reading

Structure

The Mishnah directly juxtaposes definite vs. provisional offerings, highlighting how Yom Kippur impacts them differently regarding ongoing obligation.

Key Term

The "אשם תלוי" (provisional guilt offering) is central. It's unique in that it's brought for an uncertain sin, a doubt that might have occurred.

Tension

There's a fascinating tension between the need for a physical korban and the spiritual atonement of Yom Kippur. Why does one cancel the asham talui but not the definite asham?

Two Angles

Commentators grapple with this. Rambam (cited by Bartenura) explains that Yom Kippur atones for sins "that he doesn't know about... other than God" (Leviticus 16:30). A definite asham implies knowledge (even if unwitting), so Yom Kippur alone is insufficient. Mishnat Eretz Yisrael views this as a "conceptual compromise" post-Temple. The asham talui for uncertainty could be atoned for spiritually by Yom Kippur, reducing reliance on now-unperformable Temple rituals.

Practice Implication

This highlights Yom Kippur's profound power for truly unknown sins, fostering humility and acknowledging our fallibility beyond specific known transgressions.

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Question 1

If Yom Kippur atones for uncertain sins, does this imply a different quality of teshuvah (repentance) is required for known vs. unknown transgressions?

Question 2

What does this distinction between definite and provisional offerings teach us about the dynamic between divine mercy and human responsibility in atonement?

Takeaway

Yom Kippur's atonement is nuanced, reflecting the varying degrees of human knowledge and certainty in our relationship with sin.