Reference for Shevuot 12:18
אימא ה"מ קרבן קבוע אבל
whose authority is recognised all over the world. Rabina said: It is like a [new white] woollen garment, and a worn-out woollen garment; and a [new white] linen garment, and a worn-out linen garment.<span class="x" onmousemove="('comment',' New garments are whiter than worn-out ones. New woollen and linen garments are closer to each other in whiteness than are the new and worn-out garments of each kind; so the two principals are, according to the Rabbis, nearer to each other than are principal and derivative of each kind.');"><sup>23</sup></span> WHERE THERE IS KNOWLEDGE AT THE BEGINNING ETC. Our Rabbis taught: How do we know that Scripture [in demanding a sliding scale sacrifice for uncleanness] refers only to cases where the Temple is entered or holy food eaten while unclean?<span class="x" onmousemove="('comment',' Lev. V, 2. The verse merely states: If anyone touch any unclean thing . ., making no mention of eating holy food or entering the Temple while unclean.');"><sup>24</sup></span> - There is a good argument for this deduction. Scripture warns against uncleanness,<span class="x" onmousemove="('comment',' Num. V, 2-3: Command the Children of Israel that they put out of the camp . . whosoever is unclean . . that they defile not their camp; this is explained (Pes. 67a) as a warning against entering the Temple while unclean. Lev. XXII, 4: He shall not eat of the holy things until he be clean; this is the warning against eating holy food while unclean.');"><sup>25</sup></span> and punishes it;<span class="x" onmousemove="('comment',' With Kareth for willing transgression; Num. XIX. 13: Whosoever toucheth the dead . . and purifieth not himself - he hath defiled the tabernacle of the Lord - that soul shall be cut off; this is the punishment for entering the Temple while unclean. Lev. VII, 20: Anyone that eateth of the flesh of the sacrifice of peace offerings . . having his uncleanness upon him, that soul shall be cut off; this is the punishment for eating holy food while unclean.');"><sup>26</sup></span> and also enacts that a sacrifice be brought for uncleanness.<span class="x" onmousemove="('comment',' For unwitting transgression.');"><sup>27</sup></span> Now just as Scripture, in warning against uncleanness and punishing it, did so only in cases where the Temple was entered or holy food eaten while unclean; so when it enacted that a sacrifice be brought for uncleanness,it did so only in cases where the Temple was entered or holy food eaten. Then let us include Terumah<span class="x" onmousemove="('comment',' The priest's share of the produce, which is holy in a minor degree; v. Glos. v,hn');"><sup>28</sup></span> [for sacrifice, if eaten while unclean], since Scripture also warned [against its being eaten while unclean] and punished [the transgressor with death by divine intervention]?<span class="x" onmousemove="('comment',' Mithah, as distinct from Kareth (v. Glos.) . Lev. XXII, 4: He shall not eat of the holy things until he be clean; this is explained (Yeb. 74b) as being a warning also against eating Terumah while unclean, holy things including Terumah. Ibid. 9: They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it; this is the punishment for eating Terumah while unclean.');"><sup>29</sup></span> - We do not find that the sin for which the death penalty by divine intervention is inflicted [for wilful transgression] should be punishable by sacrifice [for unwitting transgression].<span class="x" onmousemove="('comment',' When wilful transgression is punished by Kareth, unwitting transgression is punished by sacrifice (Hor. 8a) .');"><sup>30</sup></span> You may say it is only the case in regard to a fixed sacrifice, but