Commentary for Gittin 107:16

ורמי דר' יהודה אדרבי יהודה בדרבנן דתניא

— Is this reasoning sound?<span class="x" onmousemove="('comment',' Lit., 'how so'. i.e., can we ascribe this to R. Meir as a general principle, seeing that here there is a special reason, namely that here etc. ');">¹⁵</span> Here the man wants to pay, and shall we get up and fine him? Come and hear: 'If the blood [of a sacrifice] has become unclean and was yet sprinkled on the altar, if it was done without knowing then the sacrifice has been accepted [for the bringer of the sacrifice], but if deliberately, the sacrifice has not been accepted'?<span class="x" onmousemove="('comment',' And the Rabbis ordained that the flesh may not be eaten, though expiration has been made for the bringer of the sacrifice. ');">¹⁶</span> — R. Meir can reply: Is there any comparison? There the man<span class="x" onmousemove="('comment',' I.e., the priest. ');">¹⁷</span> really desires to make atonement,<span class="x" onmousemove="('comment',' I.e., he desires to do a meritorious action, which is not the case with one who mixes terumah with other food, etc. Hence we do not penalise his error. ');">¹⁸</span> and shall we get up and penalise him? Come and hear: 'If a man separates tithe on Sabbath,<span class="x" onmousemove="('comment',' This was forbidden by the Rabbis but not by the Torah, v. Bezah 36a. ');">¹⁹</span> if inadver tently, the food may be eaten, but if deliberately, it may not be eaten'? — Is there any comparison? There the man is trying to do his duty, and shall we get up and penalise him? Come and hear: 'If a man dips vessels<span class="x" onmousemove="('comment',' For ritual purification. This also was forbidden by the Rabbis on Sabbath; v. Bezah, 18a. ');">²⁰</span> on Sabbath, if inadvertently they may be used, but if deliberately they may not be used'? — Is there any comparison? There the man is desirous of purifying his vessels, and shall we get up and fine him? A contradiction was also pointed out between two statements of R. Judah with regard to rules of the Rabbis. For it has been taught:

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