Our Gemara on Amud Aleph discusses Rabbi Yehuda Hanasi’s surprising opinion that Yom Kippur atones even for those who do not repent. However, this has limits regarding the sin of violating Yom Kippur itself, for which one would be liable for kares unless repentance occurs. The Gemara argues logically: If Yom Kippur forgave even non-repentant violators, the punishment of kares warned of in Vayikra (23:29) would be moot. Thus, Rabbi Yehuda Hanasi must hold that Yom Kippur does not atone for violating Yom Kippur without repentance.
Sefer Daf al Daf cites Shu”t Beis Yitschok (96), which notes that in Yoma (87a), Rabbi Yehuda Hanasi admits Yom Kippur does not forgive those who sin while thinking, “I’ll repent later,” or “Yom Kippur will forgive me later.” If so, why not say the kares in the verse applies to these cases, allowing Rabbi Yehuda Hanasi to hold that Yom Kippur atones for violating Yom Kippur without repentance, so long as the sin wasn’t committed with such brazen intent?
The Chiddushei Harim answers that since kares doesn’t apply to sins committed unknowingly (b’shogeg), a person who believes Yom Kippur grants a free pass, though liable due to this attitude disabling forgiveness, wouldn’t incur kares. Thus, the verse’s kares must imply no automatic forgiveness for violating Yom Kippur.
One might wonder if the Chiddushei Harim meant this as serious lomdus or just as a limmud zechus. I believe the principle of no kares for b’shogeg applies to the sin itself, not the intention about punishment. This person, fully aware of the sin but expecting Yom Kippur’s protection, should not qualify as b’shogeg.
The Rambam offers another answer. In his commentary on Mishna Yoma (8:9), he explains: “This means he will not receive divine assistance to enable him to repent.” Per Rambam, the lack of automatic forgiveness for those who say, “I’ll repent later,” or rely on Yom Kippur isn’t a legal clause but a mindset that hinders repentance. In Laws of Teshuva (4:6), he elaborates:
All of the above, and other similar transgressions, though they hold back repentance, do not prevent it entirely. Should one of these people repent, he is a Baal-Teshuvah and has a portion in the world to come.
Thus, Beis Yitschok’s question dissolves. The mindset of “I’ll repent later” or “Yom Kippur will forgive” creates a psychological barrier to repentance, not a supernatural ban. This applies only if atonement requires remorse, which such an attitude undermines (though repentance remains possible with effort). However, if Yom Kippur grants atonement without repentance, as Rabbi Yehuda Hanasi holds, this process is independent of intent. This creates a logical issue: how could the verse decree kares for violating Yom Kippur if atonement is automatic? Thus, even Rabbi Yehuda Hanasi must hold that Yom Kippur’s amnesty doesn’t apply to its own desecration, likely because observing Yom Kippur itself is a precondition for this pardon.
Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation
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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com