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אך הענין יובן על פי מה שכתוב: כי חלק ה׳ עמו וגו׳The key to this will be found in the phrase, 14 “For [G‑d’s] people are part of G‑d…”

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הנה להבין זאת מעט מזעירTo grasp even a minute glimmera 6 of this,צריך להקדים מה שמבואר מהכתוב ומדברי רז״ל, ענין הכרת ומיתה בידי שמים

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Certain penitential fasts, then, are to be actually undertaken, while others are to be redeemed through charity.ואולם כל הנ״ל הוא לגמר הכפרה ומירוק הנפש לה׳ אחר התשובהHowever, all we have said refers to the culmination

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אכן כל זה באדם חזק ובריא, שאין ריבוי הצומות מזיק לו כלל לבריאות גופו, וכמו בדורות הראשוניםHowever, all this ” 4 applies to the strong and robust, whose physical health would not be harmed at all by repeated

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Though fasting is not at all necessary for attaining atonement, it was explained above that nevertheless it has a salutary effect as a substitute for the olah offering. In Temple times this sacrifice was offered (even) for transgressing a positive command, in order to make the former offender once

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ועכשיו שאין לנו קרבן להפיק רצון מה׳, התענית הוא במקום קרבן, כמו שכתוב בגמרא: שיהא מיעוט חלבי ודמי שנתמעט כאלו הקרבתי לפניך כו׳Today, when we have no offerings to call forth G‑d’s pleasure, fasting replaces the offering. As the Talmud says,

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Repentance, as the Alter Rebbe explained in the opening chapter, is in no way synonymous with fasting for a sin that one has committed; repentance merely entails abandoning the sin for all time. This is so even with regard to transgressions — those punishable by excision or by execution — whose atonement becomes

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ולכן לא הזכירו הרמב״ם והסמ״ג שום תענית כלל במצות התשובה, אף בכריתות ומיתות בית דיןIt is for this reason that the Rambam and Sefer Mitzvot Gadol

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(כדאיתא בגמרא ,פרק ג׳ דסנהדרין, ובחושן משפט, סוף סימן ל״ד, לענין עדות)(18cf. Sanhedrin, ch. 3 Choshen

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The Beraita with which this chapter opened is now resumed:עבר על כריתות ומיתות בית דין, תשובה ויום הכפורים תולין, ויסורים ממרקיןIf one commits a sin [punishable by] excision or execution, repentance and Yom Kippur

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However, in light of the above, it would seem that the same reasoning should apply with regard to transgressions: a higher degree of repentance should be necessary for violating a positive command than for transgressing a negative command — yet according to the above quotation from the Gemara in

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תניא בסוף יומא: שלשה חלוקי כפרה הםIt has been taught in a Beraita at the end of Tractate Yoma: 1 There are three types of atonement,

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