Keritot 17

Chapter 17

א יכול שאני מרבה אפילו מנחה ת"ל כן
1 I might then include also the meal-offering; therefore it reads 'so'. Another [Baraitha] teaches: [From the text,] 'and will offer an offering made by fire, of a sweet savour unt the Lord', I might derive everything that is offered up by fire, including a meal-offering; therefore it is written, 'As ye do, so shall he do': As ye offer blood sacrifices, so they<span class="x" onmousemove="('comment',' Should be, 'he too'.');"><sup>1</sup></span> too blood sacrifices.
ב תניא אידך (במדבר טו, יד) יעשה אשה ריח ניחוח לה' שומע אני כל שעולה לאשים אפילו מנחה ת"ל (במדבר טו, יד) כאשר תעשו כן יעשה מה אתם מיני דמים אף הם מיני דמים
2 I might then conclude: As ye offer a burnt- and a peace-offering, so shall they also offer a burnt-offering and a peace-offering;<span class="x" onmousemove="('comment',' I.e., he shall not be exempted by burnt-offerings alone.');"><sup>2</sup></span> it is therefore written, 'As ye are, so shall the stranger be': He is compared to you, but not wholly concerning your offerings.<span class="x" onmousemove="('comment',' I.e., he is not to be equal to you in every respect appertaining to offerings: he does not fulfil his duty by a meal-offering.');"><sup>3</sup></span> Rabbi says: 'As ye' means as your forefathers: As your forefathers entered into the covenant only by circumcision, immersion and the sprinkling of the blood,<span class="x" onmousemove="('comment',' I.e., the offering of sacrifices, cf. Ex XXIV, 5ff.');"><sup>4</sup></span> so shall they enter the Covenant only by circumcision, immersion and the sprinkling of the blood.
ג אי מה אתם עולה ושלמים אף הם עולה ושלמים ת"ל (במדבר טו, טו) ככם כגר יהיה לכם הקשתיו ולא (לדבר אחר) לקרבנותיכם
3 The offering of one pigeon does not suffice, for we do not find anywhere in the Torah [such an offering]; and the prescription of birds as sacrifices is only a rule towards greater leniency. Is this indeed so?<span class="x" onmousemove="('comment',' Referring to the former part of the passage.');"><sup>5</sup></span> Has it not been taught: What is the meaning of, and he shall offer it?<span class="x" onmousemove="('comment',' Lev. I, 15 dealing with freewill-offerings.');"><sup>6</sup></span>
ד רבי אומר ככם כאבותיכם מה אבותיכם לא נכנסו לברית אלא במילה וטבילה והרצאת דם אף הם לא יכנסו לברית אלא במילה וטבילה והרצאת דמים
4 It reads concerning turtle-doves, 'he shall offer',<span class="x" onmousemove="('comment',' Ibid v. 14.');"><sup>7</sup></span> and I might argue therefrom that if a man vows to offer a burnt-offering of a bird he shall offer no les than two pigeons,<span class="x" onmousemove="('comment',' I.e., a complete offering.');"><sup>8</sup></span>
ה להביא פרידה אחת א"א שלא מצינו בכל התורה כולה: לא אמרו קן אלא להקל עליו:
5 therefore it is written, 'and he shall offer it'.<span class="x" onmousemove="('comment',' The singular 'it' implies that also one pigeon may be offered.');"><sup>9</sup></span> Even one pigeon! - After all, we do not find an obligatory offering of this kind.
ו ולא והתניא (ויקרא א, ה) והקריבו מה ת"ל לפי שנאמר בתורים (ויקרא א, ה) והקריב שומע אני האומר הרי עלי עולת העוף לא יפחות משני פרידין ת"ל והקריבו אפי' פרידה אחת חובה מיהא לא אשכחן
6 But is there not the case of the woman after confinement who offers one young pigeon or one turtle-dove as a sin-offering? There a lamb is offered in addition. The Master said: 'As your forefathers entered into the Covenant only etc.' It is right concerning circumcision, for it is writte For all the people that came out were circumcised,<span class="x" onmousemove="('comment',' Josh. V, 5.');"><sup>10</sup></span> alternatively. And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live, etc. ;<span class="x" onmousemove="('comment',' Ezek. XVI, 6. According to the supposition of the Zohar to Lev. XXII, 27 this passage refers to the blood of circumcision.');"><sup>11</sup></span> as to the sprinkling of the blood, it is mentioned in the text, And he sent the young men of the children of Israel [who offered burnt-offerings and sacrificed peace offerings];<span class="x" onmousemove="('comment',' Ex. XXIV, 5.');"><sup>12</sup></span> but whence do we know the immersion? - It is written, And Moses took the blood, and sprinkled it on the people,<span class="x" onmousemove="('comment',' Ibid v. 8.');"><sup>13</sup></span>
ז והאיכא יולדת דמתיא בן יונה או תור לחטאת משום דאיכא כבש בהדה
7 and there can be no sprinkling without immersion.<span class="x" onmousemove="('comment',' The parallel text in Yeb. ');"><sup>14</sup></span> If so, we should nowadays not receive any proselytes, since there are no sacrifices to-day? - Said R'Aha son of Jacob: It is written, And if a stranger sojourn with you, or whosoever may be among you, etc.<span class="x" onmousemove="('comment',' Num. XV, 14. The text continues: throughout your generations, i.e., at all times.');"><sup>15</sup></span>
ח אמר מר מה אבותיכם לא נכנסו לברית אלא כו' בשלמא מילה דכתיב (יהושע ה, ה) כי מולים היו כל העם היוצאים אי נמי מהכא (יחזקאל טז, ו) ואעבור עליך ואראך מתבוססת בדמיך ואומר לך בדמיך חיי וגו'
8 Our Rabbis taught: A proselyte in these days has to put aside a fourth [of a denar]<span class="x" onmousemove="('comment',' This according to the Mishnah on ');"><sup>16</sup></span> for his sacrifice of birds.<span class="x" onmousemove="('comment',' And keep it ready in case the Temple be re-built.');"><sup>17</sup></span> Said R'Simeon: R'Johanan B'Zakkai held a vote on this rule and abolished it for fear of misuse.<span class="x" onmousemove="('comment',' I.e., that he may not make unlawful use of it.');"><sup>18</sup></span> Said R'Idi B'Gershom in the name of R'Adda son of Ahaba, The decision is according to R'Simeon, Some report the latter statement with reference to that which has been taught: A resident alien<span class="x" onmousemove="('comment',' A stranger who has renounced idolatry and has taken up residence among the Jews.');"><sup>19</sup></span> may do work for himself on the Sabbath in the same measure as an Israelite may do on the intermediate days of the festivals.<span class="x" onmousemove="('comment',' I.e., he may work on things that would otherwise perish.');"><sup>20</sup></span>
ט הרצאת דמים דכתיב (שמות כד, ה) וישלח את נערי בני ישראל אלא טבילה מנלן דכתיב (שמות כד, ו) ויקח משה חצי הדם ויזרק על העם ואין הזאה בלא טבילה
9 R'Akiba says as an Israelite on the festival.<span class="x" onmousemove="('comment',' I.e., he may do all that is necessary for the preparation of food.');"><sup>21</sup></span> R'Jose says: A resident alien may do work for himself on the Sabbath in the same measure as an Israelite on week-days.<span class="x" onmousemove="('comment',' I.e., he may do all kinds of work.');"><sup>22</sup></span> R'Simeon says: Both a resident alien and a male or female sojourning heathen slave may do work for themselves in the same measure as an Israelite may do on week-days.
י אלא מעתה האידנא דליכא קרבן לא נקבל גרים אמר רב אחא בר יעקב (במדבר טו, יד) וכי יגור אתכם גר אשר בתוככם וגו'
10 <big><b>MISHNAH: </b></big>THE FOLLOWING OFFER A SACRIFICE FOR WILFUL AS WELL AS FOR INADVERTENT TRANSGRESSION: ONE WHO HAS INTERCOURSE WITH A HANDMAID,<span class="x" onmousemove="('comment',' Designated by her master to be the wife of one chosen by him. Cf. Lev. XIX, 20-22.');"><sup>23</sup></span> A NAZIRITE WHO HAS BECOME UNCLEAN,<span class="x" onmousemove="('comment',' Num. VI, 2ff. The offering is brought irrespective of whether the uncleanness was in error or wilful.');"><sup>24</sup></span> [ONE WHO SWORE FALSELY] THE OATH CONCERNING EVIDENCE<span class="x" onmousemove="('comment',' I.e., he swore falsely that he had no evidence to give, cf. Lev. V, 1.');"><sup>25</sup></span>
יא ת"ר גר בזמן הזה צריך שיפריש רובע לקינו אר"ש כבר נמנה עליו רבן יוחנן בן זכאי ובטלה מפני התקלה אמר רב אידי בר גרשום אמר רב אדא בר אהבה הלכה כר"ש
11 OR THE OATH CONCERNING A DEPOSIT.<span class="x" onmousemove="('comment',' Ibid v. 21.');"><sup>26</sup></span> THERE ARE FIVE PERSONS WHO BRING ONE SACRIFICE FOR SEVERAL TRANSGRESSIONS, AND FIVE WHO BRING A SACRIFICE OF HIGHER OR LESSER VALUE.<span class="x" onmousemove="('comment',' Viz., according to their means; cf. Lev. V, 6ff.');"><sup>27</sup></span> THE FOLLOWING BRING ONE SACRIFICE FOR SEVERAL TRANSGRESSIONS: ONE WHO HAS INTERCOURSE WITH A HANDMAID<span class="x" onmousemove="('comment',' Designated by her master to be the wife of one chosen by him. Cf. Lev. XIX, 20-22.');"><sup>23</sup></span> SEVERAL TIMES, AND A NAZIRITE WHO BECAME UNCLEAN SEVERAL TIMES.<span class="x" onmousemove="('comment',' The enumerations continue in the following MISHNAH:');"><sup>28</sup></span> <big><b>GEMARA: </b></big>Whence do we know the law concerning the handmaid? - Our Rabbis taught: And the priest shall make atonement for him with the ram of the guilt-offering for his sin which he hath sinned;<span class="x" onmousemove="('comment',' Lev. XIX, 22 which deals with the designated handmaid. Which he hath sinned is regarded as superfluous, to include a multitude of sins.');"><sup>29</sup></span> this teaches that one may bring one offering for several sins; and he shall be forgiven for his sin which he hath sinned:<span class="x" onmousemove="('comment',' Ibid. Here, too, the words 'which he hath sinned' are regarded as superfluous.');"><sup>30</sup></span>
יב ואיכא דמתני לה על הדא דת"ר גר תושב מותר לעשות מלאכה בשבת לעצמו כישראל בחולו של מועד
12 that wilful transgression is equal to transgression in error. A NAZIRITE WHO HAS BECOME UNCLEAN.
יג ר"ע אומר כישראל בי"ט ר' יוסי אומר גר תושב עושה בשבת לעצמו כישראל בחול רש"א ואחד גר תושב ואחד [עובד כוכבים] עבד ואמה התושבים עושין מלאכה בשבת לעצמן כישראל בחול:
13 Whence do we know this? - It is written, And if any man die in sudden [be-fetha'] unawareness [pithe'om] beside him:<span class="x" onmousemove="('comment',' Num. VI, 9.');"><sup>31</sup></span> fetha' means unintentionally, for thus it is written: But if he thrust h unintentionally [be-fetha'] without enmity;<span class="x" onmousemove="('comment',' Ibid. XXXV, 22.');"><sup>32</sup></span> pithe'om means unexpectedly, and thus it is written: And the Lord spoke suddenly [pithe'om] unto Moses.<span class="x" onmousemove="('comment',' Ibid XII, 4. ot,p oht,p');"><sup>33</sup></span> Another [Baraitha] taught: Pithe'om means intentionally, and thus it is written: A prudent man seeth the evil, and hideth himself; but the simple [petha'im] pass on, and are punished.<span class="x" onmousemove="('comment',' Prov. XXII, 3. The comparison of these two words and is based on their similarity in appearance and sound. The latter word conveys a weakling who cannot control himself, yet commits his follies with intention.');"><sup>34</sup></span> Why has the text not written just pithe'om, which denotes error, intention and accident at the same time: intention and accident as has been explained before; it denotes, however, also error, as it is written: The thoughtless [pethi] believeth every word?<span class="x" onmousemove="('comment',' Ibid. XIV, 15.');"><sup>35</sup></span> Why then mention befetha'? - If pithe'om alone was mentioned, which denotes both error and intention and accident, I might have thought that an offering nevertheless was brought only for transgression in error, as is the case with all the laws of the Torah, but not in the case of accidental or wilful transgression; therefore the Divine Law mentions also befetha', which denotes error only, to indicate that pithe'om shall denote accident and wilfulness, so that also in these circumstances the Divine Law enjoins an offering.
יד <big><strong>מתני׳</strong></big> אלו מביאין על הזדון כשוגג הבא על שפחה ונזיר שנטמא ושבועת העדות ושבועת הפקדון
14 THE OATH CONCERNING EVIDENCE. Whence do we know this? - Our Rabbis have taught:<span class="x" onmousemove="('comment',' Shebu. 31b.');"><sup>36</sup></span>
טו חמשה מביאין קרבן אחד על עבירות הרבה וחמשה מביאין קרבן עולה ויורד אלו מביאין קרבן אחד על עבירות הרבה הבא על שפחה ביאות הרבה ונזיר שנטמא טומאות הרבה:
15 In connection with the other laws<span class="x" onmousemove="('comment',' Viz., all other laws, whereby an offering of higher or lesser value is prescribed, which are enumerated in that paragraph, Lev. V, 1ff.');"><sup>37</sup></span> the term it being hidden [from him] is used;<span class="x" onmousemove="('comment',' Implying that the transgression was committed in error.');"><sup>38</sup></span> in connection with this law<span class="x" onmousemove="('comment',' Lev. V, 1.');"><sup>39</sup></span>
טז <big><strong>גמ'</strong></big> הבא על השפחה מנלן
16 this term is not used, to indicate that he is liable to an offering for wilful as well as for inadvertent transgression.
יז דת"ר (ויקרא יט, כב) וכפר עליו הכהן באיל האשם על חטאתו אשר חטא מלמד שמביא קרבן אחד על עבירות הרבה (באיל האשם) (ויקרא יט, כב) ונסלח לו מחטאתו אשר חטא לעשות (שוגג כמזיד):
17 THE OATH CONCERNING A DEPOSIT. Whence do we know this? - It is derived from the oath concerning evidence through the common term sinneth [teheta].<span class="x" onmousemove="('comment',' Occurring in Lev. V, 1 and V, 21.');"><sup>40</sup></span>
יח נזיר שנטמא: מנלן
18 THERE ARE FIVE PERSONS WHO BRING ONE SACRIFICE FOR SEVERAL TRANSGRESSIONS. It is stated ONE WHO HAS INTERCOURSE WITH A HANDMAID SEVERAL TIMES; whence do we know this? - Our Rabbis have taught: And the priest shall make atonement for him with the ram of the guilt-offering for his sin which he hath sinned':<span class="x" onmousemove="('comment',' V. p. 68, n. 10.');"><sup>41</sup></span>
יט דכתיב (במדבר ו, ט) וכי ימות מת עליו בפתע פתאום פתע זה שוגג וכן הוא אומר (במדבר לה, כב) אם בפתע בלא איבה הדפו פתאום זה אונס וכן הוא אומר (במדבר יב, ד) ויאמר ה' פתאום אל משה
19 this teaches that one may bring one offering for several sins; 'and he shal be forgiven for his sin which he hath sinned': that wilful transgression is equal to transgression in error. But does not the text deal with the wilful transgression? - Rather say: that transgression in error be equal to wilful transgression. R'Hanina of Tirna'ah<span class="x" onmousemove="('comment',' This place appears in the Talmud (Ned. 57b, 59b) in a variety of forms.');"><sup>42</sup></span> put the following query to R'Johanan: If one had intercourse with five designated handmaids<span class="x" onmousemove="('comment',' I.e., slaves who have been designated by the master to become the wives of people chosen by him.');"><sup>43</sup></span> in one spell of unawareness,<span class="x" onmousemove="('comment',' I.e., without becoming conscious of the sin between one transgression and the other.');"><sup>44</sup></span>
כ תניא אידך פתאום זה מזיד וכן הוא אומר (משלי כב, ג) ערום ראה רעה ונסתר ופתאים עברו ונענשו
20 is he liable to a sacrifice for each of them or altogether only t one sacrifice? - The latter replied: He is guilty for each of them. And why, the former asked, is this case different from one who had intercourse five times with one handmaid in different spells of unawareness? - He replied: In the case of one handmaid one cannot argue that there were different bodies; in the instance of the five handmaids there were different bodies.<span class="x" onmousemove="('comment',' This effects separate offerings for each transgression.');"><sup>45</sup></span> And whence do we know that the argument of different bodies holds good in the case of the handmaid? - He replied: Did you not say<span class="x" onmousemove="('comment',' V. supra 2b.');"><sup>46</sup></span>
כא נכתוב קרא פתאום דמשמע שוגג ומשמע מזיד ומשמע אונס מזיד ואונס כדאמר ומשמע נמי שוגג דכתיב (משלי יד, טו) פתי יאמין לכל דבר ולא נכתוב קרא פתע
21 with reference to forbidden relations that the word 'and a woman'<span class="x" onmousemove="('comment',' Lev. XVIII, 19. The correct quotation is 'and unto a woman'.');"><sup>47</sup></span> implies that one is guilty for each woman? Also in connection with the handmaid it is written: And whosoever lieth carnally with a woman
כב אי כתב קרא פתאום דמשמע שוגג ומשמע מזיד ומשמע אונס ה"א כי מייתי קרבן בשוגג מידי דהוי אתורה כולה אבל אונס ומזיד אימא לא
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כג כתב רחמנא פתע דשוגג הוא לגלויי עליה דפתאום דאונס ומזיד הוא דאפי' הכי חייב רחמנא:
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כד שבועת העדות: מנלן דת"ר בכולן נאמר ונעלם כאן לא נאמר ונעלם לחייב על (השוגג כמזיד):
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כה שבועת הפקדון: מנלן יליף תחטא תחטא משבועת העדות:
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כו חמשה מביאין קרבן אחד על עבירות הרבה: קתני הבא על השפחה ביאות הרבה מנלן
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כז דת"ר וכפר עליו הכהן באיל האשם על חטאתו אשר חטא מלמד שמביא קרבן אחד על עבירות הרבה (באיל האשם) ונסלח לו מחטאתו אשר חטא לעשות מזיד כשוגג
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כח והא קרא כי כתיב במזיד כתיב אלא אימא לעשות שוגג כמזיד
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כט בעא מיניה רבי חנינא טירנאה מר' יוחנן הבא על חמש שפחות חרופות בהעלם אחת מהו חייב על כל אחת ואחת או אינו חייב אלא אחת אמר ליה חייב על כל אחת ואחת
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ל מאי שנא מחמש העלמות בשפחה אחת א"ל אין שפחה אחת גופין מוחלקין ה' שפחות גופין מוחלקין
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לא ומנלן דגבי שפחה גופין מוחלקין אמר ליה לאו אמרת גבי עריות ואשה לחלק על כל אשה ואשה גבי שפחה נמי כתיב (ויקרא יט, כ) אשר ישכב את אשה שכבת זרע
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