Keritot 46

Chapter 46

א דתניא (ויקרא ז, כ) אשר לה' לרבות את האימורין

1 as has been taught: [The expression] Which pertain unto the Lord<span class="x" onmousemove="('comment',' Lev. VII, 21, which states the law that if an unclean person eats of the flesh of sacrifices, he is liable to kareth. The expression 'which pertain unto the Lord' is apparently superfluous, and serves to teach us that also the portions destined for the altar are subject to this prohibition.');">1 includes the sacrificial portions [destined for the altar].

ב ואימורין קאי עלייהו באיסור עולין וחלב קאי עלייהו באיסור כרת וקאתי איסור טומאה חייל עליה

2 Now these portions are subject to the prohibition relating to things offered [upon the the altar moreover the heleb thereof is subject to a prohibition involving kareth, and yet the prohibition regarding uncleanness takes effect on them.

ג תדע שכן הוא דהא רבי סבירא ליה איסור חל על איסור (ואימא) וה"מ איסור חמור על איסור קל אבל איסור קל חל על איסור והוא איסור חמור לא ובקדשים שמעינן ליה דאמר איסור קל על איסור חמור נמי חייל

3 A further proof that this is so:2 Behold, Rabbi is of the opinion that one prohibition can take effect on another, provided it is a stringent prohibition being applied to an existing light one, and not a light one to a stringent one, yet in the matter of consecrated things he maintains that even a light prohibition can take effect on a stringent one. For the prohibition of sacrilege is light, being subject to death,3

ד דהא איסור מעילה קל הוא מיתה ואיסור קדשים איסור חמור כרת ואתי איסור מיתה חייל על איסור כרת

4 whereas the prohibition relating to [the eating of] consecrated things is stringent, involvin kareth, yet the prohibition involving death takes effect on the prohibition involving kareth, as has been taught: Rabbi says, [The text] All fat is the Lord's4

ה דתניא רבי אומר (ויקרא ג, טז) כל חלב לה' לרבות אימורי קדשים קלים למעילה

5 includes the sacrificial portions of offerings of a lower degree of holiness destined for the altar as being subject to the law of sacrilege. Now, sacrilege is a prohibition involving death3

ו ומעילה איסור מיתה וקא חייל על איסור חלב דאיסור כרת הוא ש"מ בקדשים גלי קרא

6 and yet it takes effect on the prohibition of heleb which involves kareth. This proves that Scripture revealed a special case with regard to consecrated things.

ז והא תניא ר"ש אומר אין פיגול בעולין ואין נותר בעולין

7 But has it not been taught elsewhere: R'Simeon says, Neither the law of piggul5 nor that of nothar applies to things that are offered upon the altar? - There are two [contradictory] tannaitic [traditions] in the name of R'Simeon; some there are who hold that in relation to consecrated things a prohibition can take effect on an existing prohibition, but others hold that even in relation to consecrated things a prohibition cannot take effect on an existing prohibition.

ח אלא תנאי היא ואליבא דר"ש דאיכא דאמרי בקדשים איסור חל על איסור וא"ד בקדשים נמי אין איסור חל על איסור

8 And for what purpose will they who hold that also in relation to consecrated things one prohibition cannot take effect on another, employ [the text], 'All fat is the Lord's'?6 - They will employ it for the young<span class="x" onmousemove="('comment',' Or rather to the sacrificial portions destined for the altar of the young of consecrated animals. Rashi reads explicitly 'the sacrificial portions of the young ones'.');">7 of consecrated animals, for they hold that the young of consecrated animals are sacred only from birth,8

ט ולמ"ד בקדשים נמי אין איסור חל על איסור כל חלב לה' מאי עביד ליה

9 so that both [prohibitions]<span class="x" onmousemove="('comment',' Viz., that concerning sacrilege and that relating to the use of things offered upon the altar. These two prohibitions take effect simultaneously, from the moment of birth. There is thus no question of one prohibition applying to the other.');">9 come into force simultaneously.

י מוקים ליה בולדי קדשים דקסברי ולדי קדשים בהוייתן יהו קדושים דתרוייהו בהדדי אתו:

10 <big>MISHNAH: </big>IF A PERSON BROUGHT A SUSPENSIVE GUILT-OFFERING AND LEARNT AFTERWARDS THAT HE DID NOT SIN,10 IF IT WAS BEFORE THE ANIMAL WAS SLAUGHTERED, IT MAY GO OUT TO PASTURE AMONG THE FLOCK;11

יא <big>הדרן עלך דם שחיטה</big>

11 THUS THE VIEW OF R'MEIR'THE SAGES SAY: IT SHALL BE LEFT TO PASTURE UNTIL IT BECOMES BLEMISHED12

יב מתני׳ <big>המביא</big> אשם תלוי ונודע לו שלא חטא אם עד שלא נשחט יצא וירעה בעדר דברי ר"מ

12 AND THEN SOLD, AND ITS PRICE GOES TO [THE TEMPLE FUND FOR] FREEWILL-OFFERINGS.13

יג וחכמים אומרים ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה ר"א אומר יקרב שאם אינו בא על חטא זה הרי הוא בא על חטא אחר

13 R'ELIEZER SAYS: IT SHALL BE OFFERED UP, FOR IF IT DOES NOT EXPIATE THIS SIN, IT WILL EXPIATE ANOTHER SIN.14 IF HE LEARNS OF IT AFTER IT WAS SLAUGHTERED, THE BLOOD SHALL BE POURED OUT AND THE FLESH IS REMOVED TO THE PLACE OF BURNING.15 IF THE BLOOD HAD ALREADY BEEN TOSSED, THE FLESH MAY BE EATEN.16 R'JOSE SAYS: EVEN IF THE BLOOD IS STILL IN THE VESSEL, IT SHOULD BE TOSSED AND THE FLESH THEN EATEN.17

יד אם משנשחט נודע לו ישפך הדם והבשר יצא לבית השריפה נזרק הדם והבשר קיים יאכל ר' יוסי אומר אפילו הדם בכוס יזרק והבשר יאכל

14 THE LAW, HOWEVER, IS DIFFERENT WITH AN UNCONDITIONAL GUILT-OFFERING: IF18 BEFORE THE ANIMAL WAS SLAUGHTERED, IT MAY GO OUT TO PASTURE AMONG THE FLOCK; IF AFTER IT WAS SLAUGHTERED, IT SHALL BE BURIED; IF AFTER THE SPRINKLING OF THE BLOOD, THE FLESH MUST BE REMOVED TO THE PLACE OF BURNING. THE LAW IS ALSO DIFFERENT REGARDING AN OX TO BE STONED:19 IF BEFORE IT WAS STONED,20

טו אשם ודאי אינו כן עד שלא נשחט יצא וירעה בעדר משנשחט הרי זה יקבר נזרק הדם הבשר יצא לבית השריפה

15 IT MAY GO OUT TO PASTURE AMONG THE FLOCK; IF AFTER IT WAS STONED, IT IS PERMITTED FOR USE.

טז שור הנסקל אינו כן עד שלא נסקל יצא וירעה בעדר משנסקל מותר בהנאה

16 THE LAW IS ALSO DIFFERENT REGARDING THE HEIFER WHOSE NECK IS TO BE BROKEN:21

יז עגלה ערופה אינו כן עד שלא נערפה תצא ותרעה בעדר משנערפה תקבר במקומה שעל ספק באה מתחלה כיפרה ספקה והלכה לה:

17 IF BEFORE ITS NECK WAS BROKEN,22

יח <big>גמ׳</big> במאי פליגי ר"מ סבר כיון דלא צריך ליה לא מקדיש ליה ורבנן סברי מתוך שלבו נוקפו גומר ומקדיש

18 IT MAY GO OUT TO PASTURE AMONG THE FLOCK; IF AFTER ITS NECK WAS BROKEN, IT SHALL BE BURIED ON THE SPOT,<span class="x" onmousemove="('comment',' I.e., it is to be treated as if it was valid, for its purpose was to atone for the congregation who may have borne some guilt in the murder, and at the time that the heifer had its neck broken this doubt still existed.');">23 FOR IT WAS FROM THE OUTSET BROUGHT IN A MATTER OF DOUBT, IT HAS ATONED FOR THE DOUBT, AND SO HAS SERVED ITS PURPOSE. <big>GEMARA: </big>Wherein do they differ? - R'Meir reasons, As he no longer requires the offering he does not dedicate it;<span class="x" onmousemove="('comment',' I.e., his dedication of the offering was not absolute, but rather that it should be sacred so long as the doubt existed. Now that the doubt has been solved the animal is again profane.');">24 the [other] Rabbis hold, Because of his troubled conscience25

יט תנא בין שנודע לו שחטא ובין נודע לו שלא חטא פליגי ר"מ ורבנן בנודע לו שחטא להודיעך כחו דר"מ דאע"ג דידע דחטא כיון דבעידנא דאפרשיה [לא ידע תצא ותרעה בעדר

19 he resolved to dedicate it. A Tanna [taught]: Whether he learnt that he did sin26 or learnt that he did not sin, R'Meir and the Rabbis differ.

כ ובנודע לו שלא חטא להודיעך כחן דרבנן דאע"ג דלא חטא כיון דבעידנא דאפרשיה לא ידע] לבו נוקפו הוה הלכך גמר ומקדיש

20 In the case where he learnt that he did sin, [the dispute is taught] to present the force of R'Meir's view: Although he is now aware of his sin, since he did not know this when the sacrifice was set aside, it may therefore go out to pasture among the flock.

כא א"ר ששת מודה ר"מ לחכמים

21 And in the case where he learnt that he did not sin, [the dispute is taught] to present the force of the view of the Rabbis: Although he is now aware that he did not sin, since he did not know this when the sacrifice was set aside, his conscience troubled him and so resolved to dedicate it absolutely. Said Rab Shesheth: R'Meir concedes to the Rabbis

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