Keritot 49

א"ר ינאי

- Said R'Jannai: I had heard a time limit regarding it, but it has escaped my memory.

גבול שמעתי בה ושכחתי ונסבין חברייא למימר

His colleagues.

ירידתה לנחל איתן אוסרתה

however, suggested:<span class="x" onmousemove="('comment',' Lit. 'took to say'.');">¹</span>

אמר רב המנונא

Its conveyance to the 'rough valley'<span class="x" onmousemove="('comment',' V. Deut. XXI. 4.');">²</span>

מנא אמינא לה

renders it unfit for use.

דתנן

Said R'Hamnuna: Whence do I derive this [my opinion]?

השוחט פרת חטאת ושור הנסקל ועגלה ערופה ר"ש פוטר וחכמים מחייבין

From that which we have learnt:<span class="x" onmousemove="('comment',' Hul. 81b. This Mishnah deals with the prohibition of slaughtering the young with its mother on the same day (Lev. XXII, 28) . The three types of animals enumerated in this Mishnah are such as are forbidden for use. Their ritual slaughtering, therefore, does not produce its normal effect, viz., of rendering the flesh permitted to be eaten. It is therefore questionable whether the slaughtering of such animals is subject to the uyja, prohibition of, 'It and its young', since the text there speaks of , which denotes slaughtering for the purpose of rendering the flesh fit for food.');">³</span>

בשלמא לדידי דאמינא מחיים בהא פליגי ר"ש ורבנן דר"ש סבר

If a person slaughtered the heifer of purification<span class="x" onmousemove="('comment',' I.e., the red heifer, Num. XIX.');">⁴</span>

שחיטה שאינה ראויה לא שמה שחיטה ורבנן אמרי

or an ox condemned to be stoned or the heifer whose neck is to be broken, R'Simeon declares him exempt; the Sages declare him guilty.

שחיטה שאינה ראויה שמה שחיטה

Now, according to me who hold it is forbidden 'in its lifetime', [the meaning] is clear, for the dispute between R'Simeon and the Sages lies in thi R'Simeon holds that ineffective slaughtering<span class="x" onmousemove="('comment',' I.e., slaughtering which does not render the flesh fit for use. According to R. Hamnuna, the heifer whose neck is to be broken is forbidden when still alive, and its slaughtering is indeed of no avail with regard to rendering the flesh fit for use. R. Simeon holds that such slaughtering does not come within the scope of the prohibition of Lev. XXII, 28, whilst the Sages hold that it does.');">⁵</span>

אלא אי אמרת לאחר עריפה אמאי פטר ר"ש

is no slaughtering, while the Sages hold that ineffective slaughtering is regarded as slaughtering; but according to you who hold [it is forbidden] 'after the breaking of the neck', why does R'Simeon exempt him?

שחיטה ראויה היא

The slaughtering is indeed effective!<span class="x" onmousemove="('comment',' Through the slaughtering it becomes unfit as a sacrifice but suitable for ordinary purposes.');">⁶</span>

וכי תימא סבר ר"ש

Should you say, however, that R'Simeon considers slaughtering valid in the case of the heifer [whose neck is to be broken],<span class="x" onmousemove="('comment',' I.e., slaughtering may take the place of breaking the neck. The animal thereby becomes forbidden, so that the slaughtering is ineffective.');">⁷</span>

עגלה בשחיטה כשרה והתנן

surely we have learnt: That which is valid with the [red] heifer is invalid with the heifer whose neck is to be broken, and that which is invalid with the [red] heifer is valid with the heifer whose neck is to be broken: With the [red] heifer slaughtering is valid and the breaking of the neck invalid, and with the heifer [whose neck is to be broken] the breaking of the neck is valid and slaughtering invalid'!<span class="x" onmousemove="('comment',' Hul. 23b.');">⁸</span>

כשר בפרה פסול בעגלה ערופה פסול בפרה כשר בעגלה ערופה

- Thereupon he<span class="x" onmousemove="('comment',' Sc. Raba');">⁹</span>

פרה בשחיטה כשרה בעריפה פסולה עגלה בעריפה כשרה בשחיטה פסולה

was silent.

אישתיק

After the former had left, he said: Why did I not retort: R'Simeon is nevertheless of the opinion that slaughtering is valid with the heifer [whose neck is to be broken]?

לבתר דנפק אמר

R'Hamnuna, on the other hand, might then have objected: The Tanna should not have failed to mention the view that slaughtering is valid with the heifer [whose neck is to be broken], when you might have said, it represents R'Simeon's opinion.<span class="x" onmousemove="('comment',' I.e., if this view were tenable it would have been mentioned in the MISHNAH:');">¹⁰</span>

מאי טעמא לא אמינא ליה דר"ש סבר עגלה בשחיטה כשירה

Raba said: Whence do I derive this [my view]?

ורב המנונא אמר לך

From that which we have learnt: THE LAW IS ALSO DIFFERENT REGARDING THE HEIFER WHOSE NECK IS TO BE BROKEN: IF BEFORE ITS NECK WAS BROKEN, IT MAY GO OUT TO PASTURE AMONG THE FLOCK.<span class="x" onmousemove="('comment',' I.e., it becomes a profane animal, permitted for use.');">¹¹</span>

לא נשתמיט תנא דנשמעינן עגלה בשחיטה כשרה דתימא ר"ש היא

Now, if it were forbidden in its lifetime, how could it go out to pasture among the flock; surely it was forbidden while still alive?<span class="x" onmousemove="('comment',' I.e. , how can it revert to its profane status after it had been brought down to the 'rough valley' as the heifer whose neck was to be broken and so unfit for use.');">¹²</span>

אמר רבא

- Read: 'If before it was ready for the breaking of the neck.'<span class="x" onmousemove="('comment',' I.e., before it was brought to the 'rough valley', while it was indeed still permitted.');">¹³</span>

מנא אמינא לה

Then read the following clause: IF AFTER ITS NECK WAS BROKEN.

מדתנן

IT SHALL BE BURIED ON THE SPOT.<span class="x" onmousemove="('comment',' This implied that the preceding clause refers to the time prior to the breaking of the neck, even though the sacrifice was already in the 'rough valley'.');">¹⁴</span>

עגלה ערופה אינה כן עד שלא נערפה תצא ותרעה בעדר

- Read: 'If after it was ready for the breaking of the neck'.

ואי אמרת מחיים אמאי תצא ותרעה בעדר

If so, read the concluding clause: FOR IT WAS FROM THE OUTSET BROUGHT IN A MATTER OF DOUBT, IT HAS ATONED FOR THE DOUBT, AND SO HAS SERVED ITS PURPOSE.

הא איתסרא לה מחיים

Now, if [it were forbidden] while still alive, then it has not yet atoned for the doubt!<span class="x" onmousemove="('comment',' I.e., if the second clause was to be interpreted that the heifer should be buried if the murderer was found after it had been brought to the 'rough valley' even though it was still alive, the argument for this ruling would be meaningless, since the ceremony of atonement, i.e., the breaking of the neck, had not yet taken place.');">¹⁵</span>

תני

- [On this point there is] a dispute between Tannaim, as had been taught:<span class="x" onmousemove="('comment',' Some edd. quote this ruling in the name of the School of R. Ishmael.');">¹⁶</span>

עד שלא נראית לעריפה

Qualifying<span class="x" onmousemove="('comment',' Qualifying sacrifices are those which are offered to render a person fit or clean for the Temple or the community, such as the guilt-offering of the leper after recovery which is offered in the Temple; atoning sacrifices are those which procure atonement for sin, such as ordinary sin- and guilt-offerings.');">¹⁷</span>

אימא סיפא

and atoning<span class="x" onmousemove="('comment',' Qualifying sacrifices are those which are offered to render a person fit or clean for the Temple or the community, such as the guilt-offering of the leper after recovery which is offered in the Temple; atoning sacrifices are those which procure atonement for sin, such as ordinary sin- and guilt-offerings.');">¹⁷</span>

משנערפה תקבר במקומה

sacrifices are mentioned within [the Temple], and qualifying and atoning sacrifices are mentioned without:<span class="x" onmousemove="('comment',' A qualifying sacrifice which is offered outside the Temple is that of the bird of the leper which after the ceremony is set free (V. Lev. XIV, 7) . An atoning sacrifice performed outside the Temple is the heifer whose neck is to be broken and also the scapegoat (v. ibid. XVI, 21) .');">¹⁸</span>

תני

just as with the qualifying and atoning sacrifices mentioned within [the Temple], the qualifying sacrifices are in all respects like the atoning sacrifices, so with the qualifying and atoning sacrifices mentioned without, the qualifying sacrifices are to be like the atoning sacrifices in all respects.<span class="x" onmousemove="('comment',' In respect of the moment of their prohibition: as the bird of the leper is forbidden for use in its lifetime, so also is the heifer whose neck is to be broken. This Tanna thus holds with R. Hamnuna, whilst our Mishnah has been proved to agree with Raba's view.');">¹⁹</span>

משנראית לעריפה

<big><b>MISHNAH: </b></big>R'ELIEZER SAYS: A MAN MAY FREELY OFFER A SUSPENSIVE GUILT-OFFERING ON ANY DAY AND AT ANY TIME HE PLEASES.<span class="x" onmousemove="('comment',' He is of the opinion that such a guilt-offering is essentially a voluntary sacrifice, primarily offered for the appeasement of a troubled conscience, not necessarily with reference to a particular sin. The Sages, on the other hand, hold it is an obligatory sacrifice for the expiation of a particular sin.');">²⁰</span>

אם כן אימא סיפא

SUCH A SACRIFICE WAS KNOWN AS THE GUILT-OFFERING OF THE PIOUS.

שעל הספק באה מתחלה כיפרה ספיקה והלכה לה

IT IS SAID OF BABA B. BUT A THAT HE USED TO FREELY OFFER A SUSPENSIVE GUILT-OFFERING EVERY DAY, EXCEPT ON THE DAY FOLLOWING THE DAY OF ATONEMENT.<span class="x" onmousemove="('comment',' The Day of Atonement expiated all doubtful sins of the past, and it is unlikely that in this short spell of one day he was guilty anew of any sin.');">²¹</span>

ואי מחיים עדיין לא כיפרה ספיקתה

HE DECLARED: BY THIS TEMPLE! HAD THEY ALLOWED ME, I WOULD HAVE OFFERED ONE EVEN THEN, BUT THEY SAID UNTO ME, WAIT UNTIL YOU HAVE COME TO A STATE OF DOUBT.<span class="x" onmousemove="('comment',' I.e., until you have reason to assume that you might have committed a doubtful sin.');">²²</span>

תנאי היא דתניא

THE SAGES, ON THE OTHER HAND, HOLD THAT ONE MAY NOT BRING A SUSPENSIVE GUILT-OFFERING EXCEPT FOR A [PARTICULAR] SIN.

נאמר מכשיר ומכפר בפנים ונאמר מכשיר ומכפר בחוץ מה מכשיר ומכפר האמור בפנים עשה בו מכשיר כמכפר אף מכשיר [ומכפר] האמור בחוץ עשה מכשיר כמכפר:

THE WILFUL TRANSGRESSION OF WHICH IS SUBJECT TO KARETH AND THE INADVERTENT TRANSGRESSION OF WHICH IS SUBJECT TO A SIN-OFFERING.

<big><strong>מתני׳</strong></big> ר"א אומר

THEY THAT ARE LIABLE TO SIN-OFFERINGS OR TO UNCONDITIONAL GUILT-OFFERINGS AND THE DAY OF ATONEMENT HAD INTERVENED, ARE STILL BOUND TO OFFER THEM AFTER THE DAY OF ATONEMENT.<span class="x" onmousemove="('comment',' Definite sins known to the transgressor are not atoned for by the Day of Atonement.');">²³</span>

מתנדב אדם אשם תלוי בכל יום ובכל עת שירצה הוא היה נקרא אשם חסידים

THEY THAT ARE LIABLE TO SUSPENSIVE GUILT-OFFERINGS ARE EXEMPT.<span class="x" onmousemove="('comment',' Doubtful sins are forgiven on the Day of Atonement.');">²⁴</span>

אמרו עליו על בבא בן בוטא שהיה מתנדב אשם תלוי בכל יום חוץ מאחר יום כיפורים יום אחד

HE WHO HAS COMMITTED<span class="x" onmousemove="('comment',' Lit. 'there came to his hand'.');">²⁵</span>

אמר המעון הזה

A DOUBTFUL SIN ON THE DAY OF ATONEMENT, EVEN AT TWILIGHT, IS EXEMPT, BECAUSE THE WHOLE OF THE DAY<span class="x" onmousemove="('comment',' Or rather, any moment of the day.');">²⁶</span>

אילו היו מניחין לי הייתי מביא אלא אומרים לי

EFFECTS ATONEMENT.

המתין עד שתכנס הספק

A WOMAN WHO IS LIABLE TO A SIN-OFFERING OF A BIRD FOR A DOUBT.<span class="x" onmousemove="('comment',' E.g., a woman after confinement who is in doubt whether the birth was normal and so is liable to an offering.');">²⁷</span>

וחכ"א

AND THE DAY OF ATONEMENT HAD INTERVENED, IS STILL BOUND TO OFFER IT AFTER THE DAY OF ATONEMENT.

אין מביא אשם תלוי אלא על שזדונו כרת ושגגתו חטאת

BECAUSE IT RENDERS HER FIT TO PARTAKE OF SACRIFICIAL FLESH.<span class="x" onmousemove="('comment',' The sacrifice is not expiatory, but serves to render her fit again to partake of holy things, after the period of uncleanness caused by the birth.');">²⁸</span>

חייבי חטאות ואשמות ודאין שעבר עליהן יום הכיפורים חייבין להביא לאחר יום הכיפורים וחייבי אשמות תלויין פטורין

IF A SIN-OFFERING OF A BIRD WAS BROUGHT FOR A MATTER OF DOUBT AND, AFTER THE PINCHING OF ITS NECK,<span class="x" onmousemove="('comment',' The prescribed form of killing a bird-offering.');">²⁹</span>

מי שבא בידו ספק עבירה ביוה"כ אפילו עם חשיכה פטור שכל היום מכפר

IT BECAME KNOWN [THAT THERE WAS NO NEED FOR IT], IT MUST BE BURIED.

האשה שיש עליה חטאת העוף ספק ועבר עליה יוה"כ חייבת להביא לאחר יום הכיפורים מפני שהיא מכשרת לאכול בזבחים

<big><b>GEMARA: </b></big>What is the reason for R'Eliezer's view? - Were it<span class="x" onmousemove="('comment',' Viz., the suspensive guilt-offering.');">³⁰</span>

חטאת העוף הבאה על הספק אם משנמלקה נודע תקבר:

obligatory, why is he to bring a sin-offering when the sin becomes known?<span class="x" onmousemove="('comment',' If the suspensive guilt-offering is an expiatory sacrifice, i.e., atoning for the sin that might have been committed, why then is a new sacrifice to be offered when the sin becomes known? Has it not already been atoned for?');">³¹</span>

<big><strong>גמ׳</strong></big> מ"ט דר' אליעזר

This proves that it is voluntary.<span class="x" onmousemove="('comment',' I.e., he who is troubled by his conscience, that he might have committed a sin, is enjoined to offer a freewill-offering. The actual sin, however, if such there was, is not expiated.');">³²</span>

אי ס"ד חובה היא מתיידע ליה אמאי מייתי חטאת

The [other] Rabbis on the other hand say: Burnt-offerings and peace-offerings may be brought either in fulfilment of a vow or as freewill sacrifices,<span class="x" onmousemove="('comment',' Heb. neder or nedabah. In the latter a particular animal is dedicated, in the former a sacrifice generally is vowed.');">³³</span>

אלא ש"מ נדבה היא

but sin-offerings and guilt-offerings only as obligatory sacrifices; and the reason why one brings at all a suspensive sin-offering, although the sin is uncertain, is to afford him protection, because the Torah has compassion upon the lives of Israel.<span class="x" onmousemove="('comment',' Viz., to spare the trespasser punishment.');">³⁴</span>

ורבנן

Said Rab Aha the son of Raba to Rab Ashi: May it not be that the suspensive guilt-offering is analogous to burnt-offerings and peace-offerings; as burnt-offerings and peace-offerings are brought either by free will or by obligation, so may suspensive guilt-offerings be brought either by free will or by obligation? - He replied: Burnt-offerings and peace-offerings are mentioned in Scripture mainly as freewill sacrifices, suspensive guilt-offerings mainly as obligatory sacrifices.<span class="x" onmousemove="('comment',' I.e., burnt-offerings and peace-offerings are chiefly prescribed as thanksgiving, festival and communal sacrifices; the guilt-offering is always the outcome of a sinful action.');">³⁵</span>

עולה ושלמים הוא דאתו בנדר ונדבה אבל חטאת ואשם חובה נינהו

R'Hiyya<span class="x" onmousemove="('comment',' Read with Sh. Mek.: Rab Hanina.');">³⁶</span>

ואשם תלוי היינו טעמא דמייתי מקמי דמתיידע ליה להגן עליו דהתורה חסה על גופן של ישראל

recited before Raba

א"ל רב אחא בריה דרבא לרב אשי

דילמא אשם תלוי כעולה ושלמים מה עולה ושלמים דאתו בחובה ואתו בנדבה אשם תלוי נמי דאתי בחובה אתי נמי בנדבה

א"ל

עולה ושלמים עיקר בנדבה כתיבי אשם תלוי עיקר בחובה כתיב

תני רבי חייא קמיה דרבא