Keritot 18

Chapter 18

א והיא שפחה לחלק על כל שפחה ושפחה:

1 that is a bondmaid, etc. ,1

ב נזיר שנטמא טומאות הרבה: מאן תנא

2 to enjoin separate offerings for each handmaid. A NAZIRITE WHO BECAME UNCLEAN SEVERAL TIMES.

ג אמר רב חסדא רבי יוסי בר' יהודה היא דאמר נזירות דטהרה משביעי הוא דחיילא עליה ומשכחת לה כגון שנטמא בשביעי וחזר ונטמא בשביעי וכיון דלא יצא שעה הראויה להקריב בה קרבן אינו חייב אלא קרבן אחד

3 Whose view does this represent? - Said R'Hisda, That of R'Jose son of R'Judah who holds that the naziriteship of cleanness counts from the seventh day,<span class="x" onmousemove="('comment',' A nazirite who becomes unclean has to count seven clean days and bring an offering on the eighth day. He has then to observe again his vow of naziriteship for the period stipulated, which is called the naziriteship of cleanness. According to R. Jose the new period commences on the seventh day. If the nazirite becomes unclean again on this day, it is considered a new state of uncleanness and yet he is liable only to one sacrifice because the offering is due only on the eighth. At the end of another spell of seven days he will then bring one sacrifice for two different occurrences of uncleanness.');">2 and the instance of our Mishnah is realised if he became unclean on the seventh day and then again on the seventh; since the time for the offering was not reached, he is liable only to one sacrifice. [How can the instance of the Mishnah be realised] according to Rabbi who holds that the naziriteship of cleanness does not count before the eighth day?

ד דאי רבי כיון דאמר רבי נזירות דטהרה עד שמיני לא חיילא עליה אי דנטמא בשביעי וחזר ונטמא בשביעי כולה טומאה אריכתא היא

4 If he became unclean on the seventh day and again on the [following] seventh day, is this not one long period of uncleanness?3 If he became unclean on the eighth day and again on the [following] eighth day, since the time of the offering has been reached,4

ה אי דנטמא בשמיני וחזר ונטמא בשמיני כיון דיצאת שעה שראוייה להקריב קרבן מחייב על כל אחת ואחת אלא ש"מ ר' יוסי ברבי יהודה

5 he should be liable to an offering for each uncleanness? It is thus proved that the Mishnah is in accordance with R'Jose son of R'Judah. And where do we find R'Jose's view? - It has been taught: And he shall hallow his head that same day,5

ו ומאי דרבי יוסי בר' יהודה דתניא (במדבר ו, יא) וקדש את ראשו ביום ההוא ביום הבאת קרבנותיו דברי רבי

6 refers to the day on which the sacrifices are offered;6 thus the words of Rabbi. R'Jose son of R'Judah says, On the day of the cutting of his hair.7

ז ר"י בר' יהודה אומר ביום תגלחתו:

7 <big>MISHNAH: </big>ONE8 WHO WARNS HIS WIFE9

ח <big>מתני'</big> המקנא לאשתו ע"י אנשים הרבה ומצורע שנתנגע נגעים הרבה

8 IN REGARD TO SEVERAL MEN,10

ט הביא ציפרין ונתנגע לא עלו לו עד שיביא חטאתו רבי יהודה אומר עד שיביא אשמו:

9 AND A LEPER WHO HAS CONTRACTED A LEP ROUS DISEASE SEVERAL TIMES.<span class="x" onmousemove="('comment',' A leper when declared healed and clean by the priest, offers two birds, cf. Lev. XIV, 4-7, and after seven days other offerings, cf. v. 10ff. If before the offering of the latter sacrifices he contracts again a leprous disease, he is not liable to new sacrifices.');">11 IF HE HAS OFFERED THE BIRDS AND THEN BECOMES LEPROUS AGAIN, THEY DO NOT COUNT FOR HIM UNTIL HE HAS OFFERED HIS SIN-OFFERING.12

י <big>גמ׳</big> מנלן דכתיב (במדבר ה, כט) זאת תורת הקנאות תורה אחת לקנויין הרבה:

10 R'JUDAH SAYS, UNTIL HE HAS OFFERED HIS GUILT-OFFERING. <big>GEMARA: </big>Whence do we know the law concerning this?13 - It is written: This is the law concerning jealousies:14

יא מצורע שנתנגע נגעים הרבה כו': מנלן דכתיב (ויקרא יד, לב) זאת תורת המצורע תורה אחת למצורעים הרבה:

11 One law for several warnings. A LEPER WHO HAS CONTRACTED A LEPROUS DISEASE SEVERAL TIMES. Whence do we know this? - It is written: This is the law of the leper:15 one law for several cases of leprosy.

יב הביא ציפרין ונתנגע לא עלו לו עד שיביא חטאתו רבי יהודה אומר עד שיביא אשמו:

12 IF HE HAS OFFERED THE BIRDS AND THEN BECOMES LEPROUS AGAIN, THEY DO NOT COUNT FOR HIM UNTIL HE HAS OFFERED HIS SIN-OFFERING. R'JUDAH SAYS: UNTIL HE HAS OFFERED HIS GUILT-OFFERING.

יג והאמרת אין מביא אלא קרבן אחד חסורי מחסרא והכי קתני הביא ציפרין ונתנגע אין מביא אלא קרבן אחד ולאקבועי בעניות ובעשירות לא מיקבע עד שיביא חטאת רבי יהודה אומר עד שיביא אשמו

13 But did you not say he offers only one sacrifice?16 - The text is incomplete, and should read thus: If he has offered the birds and then becomes leprous again, he offers but one set of sacrifices. The decision whether the sacrifices be those of the poor person or of the rich person<span class="x" onmousemove="('comment',' The rich person brings three lambs as his sacrifices; the poor person offers a lamb as a guilt-offering and then two pigeons or turtle-doves, one for a sin-offering and one for a burnt-offering.');">17 is not taken until the sin-offering is brought.<span class="x" onmousemove="('comment',' I.e., it is the pecuniary position of the leper at the time of the offering of the sin-offering that is decisive, and not at the time of the offering o the birds.');">18 R'Judah says: Until the guilt-offering is brought. We have learnt there:19

יד תנן התם מצורע שהביא אשמו והעשיר הכל הולך אחר חטאת דברי ר"ש רבי יהודה אומר הכל הולך אחר אשם תניא ר"א בן יעקב אומר הכל הולך אחר ציפרין

14 If a leper became rich after he had offered his guilt-offering, you go by his pecuniary status at the time of the offering of the sin-offering.20 Thus R'Simeon, R'Judah says: At the time of the offering of the guilt-offering.<span class="x" onmousemove="('comment',' I.e., in spite of the fact that he is rich now, he offers but pigeons for the sin- and burnt-offerings, since he was poor at the moment when the guilt-offering was brought.');">21 It has been taught: R'Eliezer B'Jacob says, At the time of the offering the birds. Said Rab Judah in the name of Rab: All the three [Rabbis] derive their respective views from the same passage, Whose means suffice not for that which pertaineth to his cleansing.<span class="x" onmousemove="('comment',' Lev. XIV, 32. 'To his cleansing' is taken to indicate that the moment of cleansing is decisive, and the three scholars differ as to what is meant by this cleansing: cleansing of sins, cleansing of the impediment to partake of holy things, or that which introduces the ceremony of purification.');">22 R'Simeon holds: The offering that effects atonement [is decisive]; R'Judah holds: That which effects his qualification23

טו אמר רב יהודה אמר רב שלשתן מקרא אחד דרשו (ויקרא יד, לב) אשר לא תשיג ידו בטהרתו ר"ש סבר דבר המכפרו ר' יהודה סבר דבר המכשירו ר' אליעזר בן יעקב אומר דבר הגורם לו טהרה ומאי נינהו ציפרין:

15 [to partake of holy things]; R'Eliezer B'Jacob holds: That which effects cleanness, namely, the birds. <big>MISHNAH: </big>A WOMAN24 WHO HAS UNDERGONE SEVERAL CONFINEMENTS, E.G. , IF SHE PRODUCED A FEMALE ABORTION WITHIN EIGHTY DAYS OF THE BIRTH OF A GIRL,<span class="x" onmousemove="('comment',' Cf. Lev. XII, 5. After the birth of a girl the woman counts eighty days of cleanness and offers then a sacrifice. The abortion within this period is thus covered by the sacrifice for the first birth.');">25 AND THEN SHE PRODUCED AGAIN A FEMALE ABORTION WITHIN EIGHTY DAYS OF THE FIRST; OR IF SHE PRODUCED A MULTIPLE OF ABORTIONS.26 R'JUDAH SAYS: SHE BRINGS AN OFFERING FOR THE FIRST BIRTH AND NOT FOR THE SECOND, FOR THE THIRD AGAIN BUT NOT FOR THE FOURTH.<span class="x" onmousemove="('comment',' An abortion involves a sacrifice only if it takes place at least forty days after the conception. The first abortion took place within eighty days of the proper birth, but the second must of necessity have taken place after that period. It is therefore not covered by the offering brought for the proper birth. The third birth, i.e., the second abortion, cannot be regarded as exempted on account of the fact that it took place within eighty days of the');">27 <big>GEMARA: </big>Whence do we know this? - A Tanna recited before R'Shesheth: This is the law for her that beareth, whether a male or a female,28 teaches that she offers but one offering for several births.

טז <big>מתני'</big> האשה שילדה ולדות הרבה והפילה בתוך שמונים נקבה חזרה והפילה בתוך שמונים נקבה

16 I might perhaps assume then that also for a birth and a discharge of gonorrhea29

יז והמפלת תאומים

יח ר' יהודה אומר מביאה על הראשון ואינה מביאה על השניה מביאה על השלישי ואינה מביאה על הרביעי:

18 only one offering is brought, therefore it is written, 'this'.30

יט <big>גמ׳</big> מנלן דתני תנא קמיה דרב ששת (ויקרא יב, ז) זאת תורת היולדת לזכר ולנקבה מלמד שמביאה קרבן אחד על ולדות הרבה יכול אף על הלידה ועל הזיבה ת"ל זאת

19 It states, 'I might perhaps assume then that also for a birth and a discharge of gonorrhea only one offering is brought'. If so,<span class="x" onmousemove="('comment',' Viz., that according to your assumption, one offering should suffice for two instances that are not connected one with the other. The argument is then led ad absurdum.');">31 she should also bring but one offering if she ate blood and gave birth to a child? - Read thus: I might assume that she also brings but one offering [for two births if] one was before the period of cleanness had expired and the other after it had expired;32 therefore it is written, 'this'. IF SHE PRODUCED WITHIN EIGHTY DAYS etc. If you will assume that according to R'Judah the first birth causes the offering, and the period of uncleanness is counted from the first birth,<span class="x" onmousemove="('comment',' I.e., whenever a birth takes place within the period of cleanness of another, in which case one sacrifice is offered for both, it is the first for which the offering is brought and the second is merely covered by it. The period of cleanness is counted from the first birth, so that there is no such period provided for the second; v. p. 73. n. 8.');">33 then according to the Rabbis<span class="x" onmousemove="('comment',' I.e., the anonymous view of the Mishnah which maintains that she is liable only to one sacrifice for all the four births, holding that whenever a birth takes place within the period of cleanness of another, it is the second for which the offering is brought while the first becomes exempted owing to the fact that its period of cleanness was interrupted. In the instance of the Mishnah, therefore, the second birth takes the place of the first, the third the place of the second, etc. ad infinitum, and the offering is brought for the last of the sequence of births. cf. also Mishnah 7b.');">34

כ קתני יכול על הלידה ועל הזיבה אינה מביאה אלא קרבן אחד אלא מעתה אכלה דם וילדה ה"נ דאין מביאה אלא קרבן אחד

20 the second birth causes the offering and the second, because there is no period of cleanness attached to the latter, since it fell within the period of cleanness of the first. An offering has therefore to brought for the third birth which covers also the fourth that took place within the former's period of cleanness.

כא אימא הכי יכול על הלידה שלפני מלאת ועל הלידה שלאחר מלאת ת"ל זאת:

21 period of uncleanness is counted from the second birth. You say, 'If you will assume'; is it not obvious?35 - It has to be stated for the sake of its inclusion of the instance of the 'multiple of abortions'. might have thought that in the case of the multiple of abortions R'Judah agrees with the Rabbis; therefore we are informed [that it is not so].

כב הפילה בתוך שמונים כו': כשתמצי לומר לדברי ר' יהודה ולד ראשון גורם ומולד ראשון מונה לדברי חכמים ולד שני גורם ומולד שני מונה

22 The following query was put forward:

כג כשתמצי לומר פשיטא הכי איתא מפלת תאומים איצטריך ליה ס"ד אמינא במפלת תאומים מודה רבי יהודה לרבנן קמ"ל

כד איבעיא להו

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