Pemikiran Yahudi Imamat 16:30: Guide for the Perplexed & Drashot Maharal

The “death by the court of law” is not inflicted for the transgression of any of the dietary laws: because in such a case no great harm is done, and the temptation of man to transgress these laws is not so great as the temptation to the enjoyment of sexual intercourse. In some of the dietary laws the punishment is excision. This is the case with the prohibition of eating blood (Lev. 17:26). For in ancient days people were very eager and anxious to eat blood as a kind of idolatrous ceremony, as is explained in the book Tomtom, and therefore the prohibition of eating blood is made very stringent. Excision is also the punishment for eating fat; because people enjoy it, and because it was distinguished and sanctified by its use in the offerings. The eating of leavened bread on Passover (Exod. 12:15), and breaking the fast on the Day of Atonement (Lev. 23:29), are likewise punished with excision: [first] on account of the great discomfort which the obedience to the law causes in these cases; [secondly] on account of the principles of faith which the laws of Passover and of the Day of Atonement inculcate: they confirm fundamental principles of the Law, viz., the belief in the wonderful departure [of Israel] from Egypt, and in the effect of repentance, according to the words, “For on this day will he forgive you” (Lev. 16:3 1). just as in the case of eating fat, so is excision also announced as a punishment when a person eats that which is left [of a sacrifice beyond its limited time], or partakes of a sacrifice which has been made abominable; or when an unclean person eats of holy things (ibid. 7:16-21). The object of this severity is to increase the estimation of the offering in the eyes of the people, as has been shown.

And in the last chapter of Yoma (85b), we learned [in a mishnah]: Transgressions between a person and the Omnipresent, Yom Kippur atones; transgressions between a person and his fellow, Yom Kippur does not atone until he appeases his fellow. Rabbi Elazar ben Azarya expounded, “’From all your sins you shall be cleansed before the Lord’ (Leviticus 16:30) – transgressions between a person and the Omnipresent, Yom Kippur atones; transgressions between a person and his fellow, Yom Kippur does not atone until he appeases his fellow.” Rabbi Akiva said, “How fortunate are you, Israel; before Whom are you purified, and Who purifies you? Your Father in Heaven, as it is stated (Ezekiel 36:25), ‘And I will sprinkle purifying water upon you, etc. and from all your idols, will I cleanse you.’ And it stated (Jeremiah 17:13), ‘The ritual bath of Israel is God.’ Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.” To here [is the Gemara]. But it can be asked, why does Yom Kippur not atone for transgressions between a person and his fellow? And if it is because he needs to appease him, one must also [go through the preliminary step and] repent for transgressions between a person and the Omnipresent and appease Him. Moreover, sometimes the one that he transgresses against has gone overseas and he doesn’t know where he is, or he becomes sick and is not able to go after him. Nevertheless, Rabbi Akiva explained that this thing that Yom Kippur atones is only about transgressions between a person and the Omnipresent. That is why he said, “How fortunate are you, Israel; before Whom are you purified.” That is to say that that which Israel is purified on Yom Kippur is because Israel clings to Him, may He be elevated, as it is written (Deuteronomy 4:4), “But you, the ones clinging to the Lord, your God.” And it is about this that he said, “How fortunate are you Israel; before Whom are you purified.” For there is no level greater than this. And he added to say, “And Who purifies you? Your Father in Heaven.” As because Israel completely clings to Him, may He be elevated, this thing itself is the removal and the taking away of sin from Israel. For since sin is not applicable to Him, may He be elevated, sin is removed from those that cling to Him. And that is why it is on Yom Kippur. Because there is affliction of the spirit and the removal of physicality from Israel, so Israel clings to Him, may He be elevated; and this thing removes the sin from Israel. And that is why he said, “Just as a ritual bath purifies the impure, so too, the Holy One, Blessed be He, purifies Israel.” For a ritual bath purifies the impure when he completely clings to it, without anything intervening at all, since impurity is not applicable to a ritual bath. Hence when one clings to it completely without anything intervening, he is removed from impurity. And so does the Holy One, blessed be He, purify Isarel. For they completely cling to Him, may He be elevated, without anything intervening or separating at all; and He, may He be elevated, is removed from sin. Hence Israel becomes pure by way of the Holy One, blessed be He, Himself. And that is why it is specifically transgressions between a person and the Omnipresent, on account of which he was distanced from God, may He elevated, that God, may He be elevated, atones for, by way of Israel clinging to Him. But Yom Kippur does not atone for a sin that is from the angle of his fellow, and not from the angle of God, may He be blessed. And about this he said, “How fortunate are you Israel” – about this total clinging without anything intervening at all, to the point that they are made pure from Him. And fortunate are we and fortunate is our portion in our purification in this pure and holy Place, in which [even] the supernal angels are not purified, as is known to the Sages of Understanding.