תלמוד על סנהדרין 10:1

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.