Keritot 30

Chapter 30

א מוכי שחין עושין בירושלים הולך לו ערב פסח אצל הרופא וחותכו עד שמניח בו כשערה ותוחבו בסירא ונמשך ממנו

1 THOSE THAT WERE AFFLICTED WITH BOILS USED TO DO IN JERUSALEM:<span class="x" onmousemove="('comment',' An unclean person cannot participate in the Passover Feast. If the afflicted person had to have one of his limbs amputated on the eve of Passover and wished that both he and the physician should not become unclean by handling the amputated limb which is unclean, he adopted the method described in the MISHNAH:');">1 THE AFFLICTED PERSON WOULD GO ON THE EVE OF PASSOVER TO THE PHYSICIAN, AND HE WOULD CUT THE LIMB UNTIL ONLY CONTACT OF A HAIRBREADTH WAS LEFT;2

ב והלה עושה פסחו והרופא עושה פסחו ורואה אני שהדברים ק"ו:

2 HE THEN STUCK IT ON A THORN AND THEN TORE HIMSELF AWAY FROM IT.3

ג <big>גמ׳</big> תנן התם המוחק את הכרישה והסוחט בשערו ובכסותו משקה שבתוכו אינם בכי יותן והיוצאין ממנו הרי הן בכי יותן

3 IN THIS MANNER BOTH THAT MAN AND THE PHYSICIAN COULD PARTICIPATE IN THE PASSOVER OFFERING. AND IT SEEMS TO US THAT YOUR CASE MAY BE DERIVED FROM THIS BY AN A FORTIORI CONCLUSION.<span class="x" onmousemove="('comment',' Viz., since the limb is considered clean in the case of a man who is susceptible to uncleanness even while still alive, then surely it is so in the case of an animal which is not subject to uncleanness while alive.');">4

ד אמר שמואל וכרישה עצמה הוכשרה מאי טעמא בשעת פרישה ממנו הוכשרה

4 <big>GEMARA: </big>We have learnt elsewhere:5 If one scrapes liquid from off a leek, or wrings his hair [with a cloth],6 the liquid which remained within does not render foodstuffs susceptible to uncleanness; that which came forth does render them susceptible.<span class="x" onmousemove="('comment',' Lit. 'behold if water be put on (v. Lev. XI, 38) applies'. Foodstuffs are susceptible to uncleanness only after contact with liquid, but this contact must be with the desire, explicit or assumed, of the owner. The juice left in the leek which afterwards emerges of its own and comes into contact with foodstuffs does not, therefore, render them susceptible to uncleanness.');">7

ה והתנן ערב פסח הולך לו אצל כו' ואי אמרת בשעת פרישתן הוכשר הא איכא נמי ההוא אבר המדולדל בשעת פרישתו מאדם נטמייה לאדם

5 Remarked Samuel: The leek itself is now susceptible to uncleanness,8 because when its liquid emerged the leek became susceptible.

ו כדקאמר רב יוסף בניתזין בכל כחן הכא נמי בניתזין בכל כחן

6 But surely we have learnt: THE AFFLICTED PERSON WOULD GO ON THE EVE OF PASSOVER etc. Now, if you are to assert that 'when its liquid emerged the leek became susceptible', why should not the same apply to the loosened limb; at the moment of severance it should render the man unclean? - [It is] as Rab Joseph stated elsewhere that 'it was removed with great force', so say also here that the afflicted person tore himself away with great force.<span class="x" onmousemove="('comment',' So that there was no contact between the man and the limb for one moment, either during or after the severance of the limb. In the case of the leek, however, the juice emerges slowly.');">9 And where was that statement of Rab Joseph made? - In connection with the following: 'If a zab10

ז והיכא איתמר דרב יוסף אהא זב וטמא מת שהיו מהלכים וירדו עליהם גשמים אע"פ שסוחטין זה את זה משקין היורדין מצד העליון לצד התחתון טהורים שאין מחשבין אלא שיצאו מכולן

7 or one rendered unclean through contact with a dead body was walking while the rain fell upon him, though the water was squeezed by him from the upper towards the lower part [of his clothes], it is regarded as clean, for it is of no consequence so long as it is not wholly removed from the clothes.<span class="x" onmousemove="('comment',' The water running down the clothes gathers in the hem and evaporates. It is therefore regarded as unsubstantial to be the carrier of defilement, unless it had been purposely removed from the clothes.');">11 If, however, it is wholly removed from the clothes, it renders foodstuffs susceptible to uncleanness, for it is of consequence only after its complete removal from the body',<span class="x" onmousemove="('comment',' Thus in Tosef. Maksh. I, 3. Rashi strikes out the last clause. We learn, in any case, that though the liquid, is able to qualify foodstuffs for defilement, it is not unclean itself though it touched the unclean clothes.');">12 [In connection with this] Rab Joseph said: It had been removed with great force.13

ח יצאו מכולן הרי מכשירין שאין נחשבין אלא לאחר שיצאו מגופו אמר רב יוסף בניתזין בכל כחן:

8 <big>MISHNAH: </big>FURTHERMORE R'AKIBA ASKED: IF A MAN SLAUGHTERED IN ONE SPELL OF UNAWARENESS FIVE SACRIFICES OUTSIDE [THE TEMPLE PRECINCTS], WHAT IS THE LAW? IS HE LIABLE TO A SEPARATE OFFERING FOR EACH ACT OR ONLY TO ONE FOR THEM ALL? THEY REPLIED: WE HAVE HEARD NOTHING ABOUT THIS.

ט <big>מתני׳</big> ועוד שאלו ר' עקיבא השוחט ה' זבחים בחוץ בהעלם אחת מהו חייב על כל אחת ואחת או אחת על כולן אמרו לו לא שמענו

9 SAID R'JOSHUA: I HAVE HEARD THAT IF ONE EATS OF AN OFFERING14 FROM FIVE DIFFERENT DISHES IN ONE SPELL OF UNAWARENESS, HE IS GUILTY OF THE TRANSGRESSION OF THE LAW OF SACRILEGE FOR EACH OF THEM; AND IT SEEMS TO ME THAT THE CASE IN QUESTION MAY BE INFERRED FROM THIS BY AN A FORTIORI CONCLUSION.15 SAID R'SIMEON, NOT OF SUCH A CASE DID R'AKIBA ASK, BUT OF ONE WHO ATE OF THE NOTHAR16 OF FIVE SACRIFICES IN ONE SPELL OF UNAWARENESS - WHAT IS THE LAW? IS HE LIABLE ONLY TO ONE [OFFERING] FOR ALL OF THEM, OR IS HE LIABLE TO A SEPARATE ONE FOR EACH OF THEM?

י אמר רבי יהושע שמעתי באוכל מזבח אחד מה תמחויין בהעלם אחת שהוא חייב על כל אחת ואחת משום מעילה ורואה אני שהדברים ק"ו

10 THEY REPLIED: WE HAVE HEARD NOTHING ABOUT THIS. SAID R'JOSHUA: I HAVE HEARD THAT IF ONE ATE, IN ONE SPELL OF UNAWARENESS, OF ONE SACRIFICE FROM FIVE DIFFERENT DISHES, HE IS GUILTY OF THE TRANSGRESSION OF THE LAW OF SACRILEGE FOR EACH OF THEM; AND IT SEEMS TO ME THAT THE CASE IN QUESTION MAY BE DERIVED THEREFROM BY AN A FORTIORI CONCLUSION.17

יא אמר ר"ש לא כך שאלו ר' עקיבא אלא באוכל נותר מחמשה זבחים בהעלם אחת מהו חייב אחת על כולן או חייב על כל אחת ואחת אמרו לו לא שמענו

11 RETORTED TO HIM R'AKIBA: IF THIS18 IS AN AUTHENTIC TRADITION WE SHALL ACCEPT IT; BUT IF IT IS ONLY A LOGICAL DEDUCTION, THERE IS A REBUTTAL. SAID [R'ELIEZER]: REBUT IT. HE REPLIED: IT CANNOT BE. YOU MAY HOLD THE [STRICT] VIEW IN THE LAW OF SACRILEGE,19

יב א"ר יהושע שמעתי באוכל מזבח אחד בה' תמחויין בהעלם אחת שהוא חייב על כל אחת ואחת משום מעילה ורואה אני שהדברים ק"ו

12 SINCE IN CONNECTION WITH IT THE PERSON WHO GIVES OTHERS TO EAT [OF HOLY THINGS] IS AS GUILTY AS THE CONSUMER HIMSELF,<span class="x" onmousemove="('comment',' By giving of holy things to others he alienates them from Temple property. Similarly it is forbidden to cause other people to derive a benefit from sacred objects.');">20 AND THE PERSON WHO CAUSES OTHERS TO DERIVE A BENEFIT FROM THEM IS AS GUILTY AS THE PERSON WHO HIMSELF MADE USE OF THEM; FURTHERMORE, [SMALL QUANTITIES ARE] RECKONED TOGETHER IN THE CASE OF SACRILEGE EVEN AFTER THE LAPSE OF A LONG PERIOD.21

יג אמר לו ר' עקיבא אם הלכה נקבל אם לדין יש תשובה אמר לו השב

13 WHILST NOT ONE OF THESE RULINGS APPLIES TO THE CASE OF NOTHAR'<big>GEMARA:</big> What objection had R'Simeon?22 - This was his objection: How can you prove the case of slaughtering from that of eating?23 Maybe the ruling holds good only in the case of eating, since the offender derived enjoyment! Therefore, what he asked them was this: If one ate of the nothar of five sacrifices in one spell of unawareness, what is the law?

יד אמר ולא אם אמרת במעילה שעשה בה את המאכיל כאוכל ואת המהנה כנהנה

14 Is he liable [to a separate offering] for each of them, or only to one [offering] for all of them? They replied: We have heard nothing about this.

טו צירף את המעילה לזמן מרובה תאמר בנותר שאין בו אחת מאלו:

טז <big>גמ׳</big> מאי קשיא ליה לר"ש הכי קא קשיא ליה מה ראיה לשוחט מאוכל מה לאוכל שכן נהנה

16 Said R'Joshua: I have heard that if one ate, in one spell of unawareness, of a sacrifice from five different dishes, he is guilty of the transgression of the law of sacrilege for each of them; and it seems to me that the case in question may be derived therefrom by an a fortiori conclusion. Thus, if [when one eats five different dishes] from one sacrifice, where there are not distinct bodies, he is liable for each [dish] because there were separate dishes, how much more would one be liable for each [eating] in the case of the five sacrifices where there are distinct bodies! (SAID R'SIMEON: NOT OF SUCH A CASE DID R'AKIBA ASK, BUT OF ONE WHO ATE OF THE NOTHAR OF FIVE SACRIFICES IN ONE SPELL OF UNAWARENESS; WHAT IS THE LAW? IS HE LIABLE ONLY TO ONE [OFFERING] FOR ALL OF THEM, OR IS HE LIABLE TO A SEPARATE [OFFERING] FOR EACH OF THEM? THEY REPLIED: WE HAVE HEARD NOTHING ABOUT THIS.

יז אלא כך שאלו האוכל נותר מחמשה זבחים בהעלם אחת מהו חייב בכל אחת ואחת או אחת על כולן אמרו לו לא שמענו

17 SAID R'JOSHUA: I HAVE HEARD THAT IF ONE ATE, IN ONE SPELL OF UNAWARENESS, OF ONE SACRIFICE FROM FIVE DIFFERENT DISHES, HE IS GUILTY OF THE TRANSGRESSION OF THE LAW OF SACRILEGE FOR EACH OF THEM; AND IT SEEMS TO ME THAT THE CASE IN QUESTION MAY BE DERIVED THEREFROM BY AN A FORTIORI CONCLUSION).24 RETORTED TO HIM R'AKIBA: IF THIS IS AN AUTHENTIC TRADITION WE SHALL ACCEPT IT etc. Did R'Joshua give way to R'Akiba's objection, or not?25 - Come and hear: It has been taught, 'If one ate five portions of the nothar of one sacrifice from five dishes but in one spell of unawareness, he is liable to but one sin-offering, and in case of doubt,<span class="x" onmousemove="('comment',' A sin-offering is brought for the expiation of a transgression of the sinfulness of which the perpetrator was not conscious at the time of action, but which is definitely established. If there is doubt as to the transgression, then a suspensive guilt-offering is brought.');">26 to but one suspensive guilt-offering; if from five dishes and in five different spells of unawareness,27 he is liable to a sin-offering for each portion, and in case of doubt, t suspensive guilt-offering for each portion; if the portions were from five sacrifices, though consumed in one spell of unawareness, he is liable for each of them.

יח אמר ר' יהושע שמעתי באוכל מזבח אחד מחמשה תמחויין בהעלם אחת שחייב על כל אחת ואחת משום מעילה ורואה אני שהדברים ק"ו מה מזבח אחד שאין גופין מוחלקין חייב על כל אחת ואחת משום תמחויין מוחלקין חמשה זבחים דגופין מוחלקין לא כל שכן

18 R'Jose son of R'Judah holds: Even if he ate, in one spell of unawareness, five portions from five different sacrifices, he brings but one sin-offering, and in case of doubt, but one suspensive guilt-offering. The general rule is: whenever there is a plurality of sin-offerings,28 there is also correspondingly a plurality of suspensive guilt-offerings.

יט אמר ר' שמעון לא כך שאלו אלא באוכל מזבח אחד נותר מחמשה זבחים בהעלם אחת מהו חייב אחת על כולן או חייב על כל אחת ואחת אמרו לו לא שמענו

19 If he ate five portions, from five dishes, of the meat of one sacrifice prior to the sprinkling of its blood,29 even if [he did it] in one spell of unawareness, he is guilty of the trespass of the law of sacrilege for each of them'.

כ רבי יהושע אומר שמעתי באוכל מזבח אחד בחמשה תמחויין שהוא חייב על כל אחת ואחת משום מעילה ורואה אני שהדברים ק"ו: אמר לו ר' עקיבא אם הלכה נקבל כו':

כא קיבלה רבי יהושע להא תשובה מר' עקיבא או לא ת"ש דתניא אכל ה' חתיכות נותר מזבח אחד בהעלם אחת בחמשה תמחויין אינו מביא אלא חטאת אחת ועל לא הודע שלהן אינו מביא אלא אשם תלוי אחת

כב מחמשה תמחויין בחמש העלמות מביא חטאת על כל אחת ואחת ועל לא הודע שלהן מביא אשם תלוי על כל אחת ואחת מה' זבחים בהעלם אחת חייב

כג ר' יוסי בר' יהודה אומר אפילו אכל ה' חתיכות מה' זבחים בהעלם אחת אינו מביא אלא חטאת אחת ועל ספיקן אין מביא אלא אשם תלוי אחת כללו של דבר כל שחלוקין בחטאות חלוקין באשמות

כד אכל ה' חתיכות בה' תמחויין מזבח אחד לפני זריקת דמים אפי' בהעלם אחת חייב על כל אחת ואחת משום מעילה

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