Dr. Lisa Miller in her book The Awakened Brain: the New Science of Spirituality and Quest foran Inspired Life writes synchronicity occurs when our inner and outer lives are aligned. One of her students Lydia Cho discovered the more aware of synchronicity people became, the more synchronicity they experienced. The more people pay attention to synchronicity, the more it becomes apparent, as the when our eyes are more open to it, synchronicity picks up steam, growing more forthcoming and abundant. Cho also found this enhanced perception of synchronicity goes hand-in-hand with increased spiritual awareness-and better mental health. (Pages 93-94) Dr. Abraham Twersky put it simply “coincidences are only God working His miracles in incognito.”
“The
Gemara asks: What is the reasoning of Rabbi Yehuda HaNasi? It is as
it is taught in a baraita in interpretation of the verse: “For he
scorned the word of the Lord and nullified His commandment; that person will be
cut off [hikkaret tikkaret], his sin is upon him” (Numbers 15:31): “For
he scorned the word of the Lord”; this is referring to one who divests
himself of the yoke of Heaven and one who reveals facets of
the Torah that differ from its true meaning. “And nullified His
commandment”; this is referring to one who nullified the covenant of
circumcision of the flesh. The use of the double verb form hikkaret
tikkaret teaches that he will be cut off, i.e., he is liable to
receive karet, before Yom Kippur, and he will still be cut off
after Yom Kippur, as Yom Kippur does not atone for him.
“One might
have thought that this applies even if he repented. To counter
this, the verse states: “His sin is upon him,” by which God indicates: I
said that Yom Kippur does not atone for these sins only when his sin is
still upon him, as he did not repent. It is apparent from this baraita
that it is only for the three sins mentioned that Yom Kippur does not atone
without repentance, but Yom Kippur atones for other sins even if one did not
repent.”
(Sefaria.org translation)
Rabbi Yehuda Ilai holds that the person must repent if
Yom Kippur is going to have any effect to atone for sins.
“As it is
taught in a baraita recorded in the Sifra[1]:
One might have thought that Yom Kippur would atone for those who
repent and for those who do not repent, and this assertion is
supported by the following logical inference: Although it would appear
that since a sin-offering and a guilt-offering atone and Yom Kippur atones,
it should follow that just as a sin-offering and a guilt-offering atone only
for those who repent, so too, Yom Kippur atones only for those who repent,
this comparison is flawed. One can claim: What is notable about a
sin-offering and a guilt-offering? They are notable in that they do not
atone for intentional sins like they do for unwitting sins. Can
you say the same about Yom Kippur, which does atone for intentional
sins as it does for unwitting sins?
“The baraita continues: Since it is the case that the atonement of Yom Kippur is more far-reaching in that it atones for intentional sins as it does for unwitting sins, it follows that it should atone both for those who repent and for those who do not repent. To counter this, the verse states: “Yet on the tenth day of this seventh month it is Yom Kippur” (Leviticus 23:27). The word “yet” serves to divide and limit the atonement of Yom Kippur in that it atones only for those who repent.
“Rav Yosef attributes the baraita to Rabbi Yehuda: Whose opinion is expressed by the unattributed baraitot in the Sifra? Rabbi Yehuda. And he says: For those who repent, yes, Yom Kippur atones, but for those who do not repent, Yom Kippur does not atone.” (Sefaria.org translation)
Rambam poskins: “Yom Kippur, sin-offerings and guilt-offerings do not generate atonement unless one repents and believes in the atonement they grant. If, however, one rebels against them, they do not generate atonement for him.
“What is implied? A person was in a state of rebellion, but brought a sin-offering or a guilt-offering, saying or thinking in his heart that these will not generate atonement. Accordingly, even though they were offered as commanded, they do not generate atonement for him. When he repents from his rebellion, he must bring another sin-offering and/or guilt-offering.
“Similarly, when one is in a state of rebellion on Yom Kippur, Yom Kippur does
not atone for him. Therefore if he was obligated to bring a tentative
guilt-offering and Yom Kippur passed while he was in a state of rebellion, Yom
Kippur does not generate atonement for him. When he repents after Yom Kippur,
he is obligated to bring all the tentative guilt-offerings for which he is
liable.” (Sefaria.org translation)
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