Talmud do Izajasza 22:78

²³The same text in Yoma 8:8 (45b l.70, ו),Ševuot 1:9 (33b l.60, ש); similar texts in the Babli Yoma 86a, Tosephta Yom Hakippurim 5:6, Mekhilta dR. Ismael Yitro7, Avot dR. Nathan A 29, Midrash Mishle 10(6) [Yalqut Šim`ony Jeremiah 269, Wehizhir part 1 p. 54]. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy²⁴In Babylonian sources he either asked R. Eleazar ben Azariah in Rome or R. Eleazar the Caper grower in Laodicea.. He told him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says²⁵Jer. 3:22., return, naughty children, I shall heal your waywardness. But another verse says²⁶Lev. 16:30., for on that day, He shall pardon you, to cleanse you. And another verse says²⁷Ps. 89:33., I shall visit their crime with the rod, and their iniquity with plagues. And another verse says²⁸Is. 22:14., the iniquity of this people shall not be atoned for until you die. How is this? If somebody violates a positive commandment and repents, immediately before he moves from there the Holy One, praise to Him, would forgive him. About this one it says, return, naughty children, I shall heal your waywardness. If one transgresses a prohibition, repentance suspends judgment, and the Day of Atonement pardons. About this one it says, for on that day, He shall pardon you, etc. If one intentionally transgressed [sins punishable by] extirpations or death penalties, repentance and the Day of Atonement pardon half, and sufferings pardon half. About this one it says, I shall visit their crime with the rod, etc. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement pardon a third, and suffering a third, and death scours²⁹The root מרק is used in Lev. 6:21 to describe the thorough cleansing of a metal vessel by scouring.
In the Ševuot text, punishment for behavior that amounts to Desecration of the Name, i. e., unethical behavior by reputedly religious persons, can be suspended by repentance and the Day of Atonement, but only death in suffering scours. a third. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

¹¹⁸Babli 9a/9b. We find that the Temple was destroyed the first time only because they were active idolators, and uncoverers of nakedness¹¹⁹The technical term for incest and adultery (all crimes prohibited in Lev. 18.), and spillers of blood. And so the second time. Rebbi Joḥanan ben Torta said, we find that Shiloh was destroyed only because they slighted the holidays and desecrated the sancta. We find that the Temple was destroyed the first time only because they were active idolators, and uncoverers of nakedness, and spillers of blood. But of the second we know that they toiled in the Torah, were careful about the commandments and tithes, and every good custom¹²⁰Latin suetum (E. G.). was in them; only they loved money and hated one another without reason. Hate without reason is hard for it is the equivalent if idolatry, and uncovering nakedness, and spilling of blood. An example. Rebbi Zeˋira, and Rebbi Jacob bar Aḥa, and Rebbi Abuna, were sitting and saying, it is worse since the first time it was rebuilt but the second time it was not rebuilt. Rebbi Zeˋira said, the first ones repented, the second ones did not repent. Rebbi Eleazar said, the first time their sin was brought into the open and so was their end; the second time their sin was brought into the open but their end was not brought into the open. They asked Rebbi Eliezer, are the later generations more qualified than the first? He told them, your witness, the Temple, shall prove it. Our forefathers removed the ceiling, the curtain of Jehudah was lifted¹²¹Is. 22:8., but we blew out the walls, who are saying, make bare, make bare, up to its foundations¹²²Ps. 137:7.. They said, any generation in which it is not rebuilt is debited as if it had destroyed it.

⁹⁷A shortened version of a text in Lev. rabba19(6). For the first part, cf. also Gen. rabba94, end. The text cannot be considered as historical reconstruction; it is part of an attempt to project the rabbinic establishment of the time as dominating factor inherited from Moses, prophets, and kings. You are finding that when Nebuchadnezzar campaigned here, he came and sat in Daphne of Antiochia. The Great Synhedrion went to him and said to him, did the time come that this House be destroyed? He said to them, give me the one which I made king over you and I will depart. They came and said to Jehoiachin, the king of Judea, Nebuchadnezzar wants you. ⁹⁸This is better read as a story about the destruction of the Temple, Babli Ta`anit29a, where the two Amoraic statements are combined into one (and the language of B is adjusted to fit the language there.) When he heard this from them, he took the keys of the Temple and climbed to the roof of the Temple. He said before Him: Master of the world! In the past we were trustworthy for You and Your keys were handed to us. Now that we are not trustworthy for You, Your keys are handed to You. Two Amoraim, One said, he threw them upwards and they never returned. The other said, He saw that something like a hand came and took them from him. When all the freeholders of Jehudah heard this, they climbed to the tops of their roofs, fell down, and died. That is what is written⁹⁹Is.22:1., Saying about the valley of vision: Why are you doing this, that you climbed on all roofs, the noisy, full, humming city.

¹⁹²From here to the end of the Halakhah, the text is not only in Ševuot but also inSanhedrin 10:1, Notes 23–37, 14–22 (and in the Babli Yoma 86b). For part of the text there exists a Geniza fragment (G) edited by L. Ginzberg in his Yerushalmi Fragments (1909) p. 267. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy¹⁹³He asks for an answer on the record.. He said to him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children¹⁹⁴Jer. 3:22.. But another verse says, for on that day He shall atone for you¹⁹⁵Lev. 16:20.. And another verse says, I shall visit their crime with the rod¹⁹⁶Ps. 89:33, etc. And another verse says, the iniquity of this people shall not be atoned for until you die¹⁹⁷Is. 22:14.. How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement atones. About this one it says, for on that day, He shall atone for you. If one intentionally transgressed {sins punishable by} extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings during the other days of the year atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement atone one third, sufferings atone a third, and death scours with sufferings. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.

‘R. Joshua b. Levi said: Every day’, etc. Whence do we know this? For it is written, Hark! the Lord crieth [yiḳra’] unto the city—and it is wisdom to have regard for Thy name.¹⁰⁵Micah 6, 9. Perhaps the verse speaks of an ordinary voice [calling and not a Bath Ḳol]? Here it is stated yiḳra’, and elsewhere it is stated, And the Lord called [wayyiḳra’] unto him out of the mountain:¹⁰⁶Ex. 19, 3. as there it was [God calling] from Sinai, so here too it is [God calling] from Sinai. Alternately, here it states yiḳra’ and of the tent of meeting it states, And the Lord called [wayyiḳra’] unto Moses, and spoke unto him out of the tent of meeting.¹⁰⁷Lev. 1, 1. But it might be argued that here¹⁰⁸In Micah 6, 9, where the word ḳol is used, translated hark. it uses the word ḳol and elsewhere it states, God answered him by a voice [beḳol]!¹⁰⁹Ex. 19, 19, which seems to imply that it was not God Who spoke. Then quote, Then he heard the Voice speaking.¹¹⁰Num. 7, 89. Here it is clear that God is speaking. [It might also be argued,] Here it states, unto the city¹¹¹In Micah 6, 9, and therefore the comparison is not complete. and there it does not! [Draw the inference] from the following: Hark [ḳol]! one calleth [ḳore’]: Clear ye in the wilderness the way of the Lord,¹¹²Isa. 40, 3. where ‘calling’ and ‘wilderness’ occur, and it is written, They encamped in the wilderness¹¹³Ex. 19, 2, which refers to a time before Sinai.—perhaps this refers to the periodical ‘callings’! When it mentions ‘calling’ it implies a regular calling, as it is written, When I call unto them, they stand up together.¹¹⁴Isa. 48, 13.
Our Rabbis have taught:¹¹⁵Ber. 55a (Sonc. ed., p. 335). R. Joḥanan there enumerates three things: famine, plenty and leadership. Five things the Holy One, blessed be He, Himself proclaims, viz.: the leader, famine, plenty, the sword, and those who escape the sword. ‘The leader’, as it is written, See, I have called by name Beẓalel.¹¹⁶Ex. 31, 2. ‘Famine’, as it is written, For the Lord hath called for a famine.¹¹⁷2 Kings 8, 1. ‘Plenty’, as it is written, And I will call for the corn and will increase it.¹¹⁸Ezek. 36, 29. ‘The sword’, as it is written, For I will call for a sword.¹¹⁹Jer. 25, 29. ‘Those who escape the sword’, as it is written, And among the remnant those whom the Lord shall call.¹²⁰Joel 3, 5. It is all right with three since the Divine Name is written in connection with them, but with And I will call for the corn, perhaps [this means] by a messenger, as it is written, I will call my servant Eliaḳim!¹²¹Isa. 22, 20. If you do not admit this, surely there [with Eliaḳim] the Divine Presence called to him [to act as leader], because it was similar to that of Beẓalel who was a leader.

Rabbi Matya ben Heresh went to Rabbi Yishmael ben Elazar HaKappar in Ludkia in order to learn about the four categories of atonement. He said to him: Have you heard about the four categories of atonement that Rabbi Yishmael used to teach? He replied: I have heard of three, and that repentance is essential for each one. One verse says (Jeremiah 3:22), “Return, you wayward children, says the Eternal, and I will heal your afflictions.” And another verse says (Leviticus 16:30), “On that day, he will atone for you, to purify you.” And another verse says (Psalms 89:33), “I will attend to their transgressions with my staff, and to their sins with plagues.” And another verse says (Isaiah 22:14), “This sin will not be forgiven until you die.” How do we make sense of all these? If a person transgresses a positive commandment and then repents, he is forgiven immediately. This is what is meant by “Return, you wayward children.” If a person transgresses a negative commandment and repents, the repentance is held over until Yom Kippur atones for him, as it says, “On that day, he will atone for you.” If a person transgresses a commandment for which he incurs spiritual excommunication [karet] or death by the court, and then repents, the repentance and Yom Kippur are held over until he is cleansed through suffering. This is what is meant by “I will attend to their transgressions with my staff.” But someone who profanes the heavenly Name has no possibility of repenting and waiting for forgiveness. Suffering will not cleanse him. Yom Kippur will not atone for him. They are all held over until death comes and cleanses him. This is what is meant by “This sin will not be forgiven until you die.”