Commentary for Shabbat 142:7

אמר עולא למאן דאמר אשם ודאי לא בעיא ידיעה בתחילה

Rabina asked R. Ashi: Do they disagree where it [the eating of the second piece] became known to him before setting apart [a sacrifice] for the first, and they differ in this: one Master holds, Appraisements divide,<span class="x" onmousemove="('comment',' I.e., the knowledge first obtained concerning one piece separates this piece from the second, and necessitates a sacrifice for each. ');">¹³</span> whilst the other Master holds, [Only] separations [of sacrifices] divide;<span class="x" onmousemove="('comment',' And since a sacrifice was not set apart — i.e., separated — until he learnt of the second piece, it atones for both. ');">¹⁴</span> but if [he learnt of the second piece] after setting apart [a sacrifice for the first], Resh Lakish concedes to R. Johanan that he is liable to two. Or perhaps they disagree where it became known to him after the act of setting apart, and they differ in this: One Master holds, Separations [of sacrifices] divide, while the other Master holds, [Only] acts of atonement divide;<span class="x" onmousemove="('comment',' V. n. 3. ');">¹⁵</span> but if [he learnt of the second piece] before setting apart [a sacrifice for the first], R. Johanan concedes to Resh Lakish that he is liable only to one [sacrifice]. Or perhaps they differ in both cases? — Said he to him: It is logical that they differ in both cases. For should you think that they differ before the setting apart of a sacrifice, whereas after 'setting apart' Resh Lakish concedes to R. Johanan that he is liable to two sacrifices, — then instead of interpreting the verse as referring to after atonement, let him interpret it as referring to after 'setting apart'.<span class="x" onmousemove="('comment',' Even before it was actually sacrificed. ');">¹⁶</span> Whilst if they differ after 'setting apart', whereas before separation R. Johanan agrees with Resh Lakish that he is liable only to one [sacrifice]; — instead of interpreting the verse as referring to [one who ate] as much as an olive and a half, let him relate it to [apprisement of the second] before 'setting apart'? But perhaps that itself is in doubt, and it is hypothetically stated.<span class="x" onmousemove="('comment',' Lit., 'and he says, " should="" you="" say".'="" ');"="">¹⁷</span> [Thus:] if you assume that they differ before 'setting apart', how can R. Johanan interpret the verse? As referring to [one who ate] the quantity of an olive and a half. And if you assume that they differ after separation, how can Resh Lakish interpret the verse? As referring to after atonement. 'Ulla said: On the view that a certain guilt-offering does not require previous knowledge:<span class="x" onmousemove="('comment',' There are two classes of guilt-offerings (Heb. asham, pl. ashamoth): (i) A guilt-offering of doubt. This is due when one is doubtful if he has committed a sin which, when certainly committed, entails a sin-offering. (ii) A certain guilt-offering. This is due for the undoubted commission of certain offences, viz., (a) robbery (after restoration is made, v. Lev. V, 25); (b) misappropriation of sacred property to secular uses (Lev. V, 16); (c) coition with a bondmaid betrothed to another (Lev. XIX, 21); (d) a nazirite's interrupting of the days of his purity by permitting himself to be ritually defiled (Num. VI, 12); and (e) a leper's guilt-offering (Lev. XIV, 12). Now with respect to b, the Rabbis hold that no guilt-offering is incurred for doubtful misappropriation, whilst R. Akiba and R. Tarfon hold that one can bring a guilt-offering conditionally, stating: 'If I learn at some future date that I was definitely guilty, let this be accounted now as a certain guilt-offering. But if I am destined to remain in doubt, let this be a guilt-offering of doubt'. Thus on the first hypothesis a certain guilt-offering is brought, though at the time one has no knowledge whether he has actually sinned. — This follows Tosaf. Rashi holds that R. Akiba and R. Tarfon differ in this very question. ');">¹⁸</span>

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