Keritot 52

Chapter 52

א בנשיא שעשוי להשתנות
1 of the prince whose status is liable to change?<span class="x" onmousemove="('comment',' Viz., the prince may be deposed and reverted to the status of a commoner.');"><sup>1</sup></span>
ב אלא אמר אביי מהכא מכדי מצות מצות ילפי מהדדי
2 Abaye, therefore, said: [The law<span class="x" onmousemove="('comment',' Viz., that a sin-offering is brought when the transgressor becomes aware of the sin after the Day of Atonement.');"><sup>2</sup></span> is rather inferred] from the following: Since the common term 'mitzwoth' has established between them a textual analogy,<span class="x" onmousemove="('comment',' The term 'mitzwoth', ('commandment') occurs in connection with the congregation, Lev. IV, 13, the prince. v. 22, and the commoner, v. 27. This analogy includes that they all follow the same ruling also with regard to the Day of Atonement.');"><sup>3</sup></span>
ג כיון דילפי מהדדי למה לי דכתיב שלש ידיעות גבי יחיד וגבי נשיא וגבי צבור אם אינו ענין לגופיהן דהא גמרי להן מצות מצות תנהו ענין היכא דמתיידע ליה בתר יום הכיפורים הוא דמייתי חטאת
3 thus rendering them analogous one to the other, why then was 'knowledge' mentioned thrice [i.
ד אימא כי מתיידע ליה בתר יום כפורים הוא דמייתי חטאת משום דיוה"כ לאו על הדין חטא קא אתי אבל אשם תלוי דעל הדין חטא קאתי אימא הכי נמי דמיכפר דכי מתיידע לבתר דקא מייתי אשם תלוי לא מייתי חטאת
4 e.] in connection with the commoner, the prince and the congregation? As it is not required for their own cases, for they can be inferred from each other, by reason of the analogy based upon the common term 'mitzwoth', apply it to the case where the transgressor becomes aware [of his sin] after the Day of Atonement ' to the effect that he must bring a sin-offering.
ה אמר רבא אמר קרא (ויקרא ד, כג) או הודע אליו מכל מקום השתא דאמר כי מתיידע ליה מייתי חטאת אשם תלוי למה בא אמר ר' זירא שאם מת מת בלא עון מתקיף לה רבא מת מיתה ממרקת אלא אמר רבא להגן עליו מן הייסורים:
5 But why not argue thus: Granted that when the transgressor becomes aware of his sin after the Day of Atonement he must still bring a sin-offering, because the Day of Atonement does not apply to this specific sin;<span class="x" onmousemove="('comment',' The Day of Atonement atones for sins in general.');"><sup>4</sup></span> but in the case of the suspensive guilt-offering, since the offering is brought for the specific sin, he thereby receives atonement, so that when he becomes aware of his sin, after he had offered the suspensive guilt-offering, he need not bring a sin-offering! - Raba replied: Scripture reads, 'If [the sin] be known to him'; at all events.<span class="x" onmousemove="('comment',' I.e., whenever the sin becomes a certainty a sin-offering is due.');"><sup>5</sup></span> Now that it is established that when he becomes aware of the sin he must still bring a sin-offering, what purpose did the suspensive guilt-offering serve? - Answered R'Zera, [It had the effect] that if he died, he died without sin. Raba demurred: But if he died, death purged him!<span class="x" onmousemove="('comment',' For death expiates all sins with but few exceptions.');"><sup>6</sup></span> Raba, therefore, answered: [It had the effect] of guarding him from chastisement.<span class="x" onmousemove="('comment',' During all that period that he was in doubt.');"><sup>7</sup></span> IF A SIN-OFFERING OF A BIRD WAS BROUGHT FOR A MATTER OF DOUBT etc. said Rab: It nevertheless effected atonement.<span class="x" onmousemove="('comment',' Rab interprets this case of the Mishnah that the woman learnt afterwards that the birth was normal. He maintains that she is not liable to a fresh sacrifice.');"><sup>8</sup></span> If so, why must it be buried? - Because it was not guarded.<span class="x" onmousemove="('comment',' By reason of its doubtfulness, the sacrifice might not have been guarded properly from contact with unclean persons or objects.');"><sup>9</sup></span> When was it not guarded? If at the beginning,<span class="x" onmousemove="('comment',' I.e., before the killing of the bird.');"><sup>10</sup></span> was it not alive?<span class="x" onmousemove="('comment',' And a living animal cannot contract uncleanness.');"><sup>11</sup></span>
ו חטאת העוף הבא על הספק [וכו']: אמר רב וכיפר אי הכי אמאי תקבר
6 If at the end,<span class="x" onmousemove="('comment',' After it was killed.');"><sup>12</sup></span> does he<span class="x" onmousemove="('comment',' Viz., the priest.');"><sup>13</sup></span> not guard it? - The Mishnah speaks rather of the case where the woman became aware that she did not give birth.<span class="x" onmousemove="('comment',' The certainty was in the negative direction. She is exempt entirely from a sacrifice, and the offering she dedicated should by law revert to its secular status and be permitted for use.');"><sup>14</sup></span>
ז לפי שאינה משתמרת אימת לא משתמרת אי מעיקרא חיה הויא אי לבסוף קמנטר לה
7 And by law, therefore, it should be permitted for use; but why must it be buried? It is a Rabbinical enactment.<span class="x" onmousemove="('comment',' The Rabbis have ordered its destruction as a precautionary measure lest it be said that sin-offerings in a matter of doubt may be freely used.');"><sup>15</sup></span> Rab's remark, however, was stated in connection with the following: If a woman brought a sin-offering of a bird by reason of a doubt, and prior to the pinching of its neck she learnt that the birth was a certainty, she shall of it for a certainty, for that which she offers in the case of doubt is of the same kind as that which she offers the case of certainty.<span class="x" onmousemove="('comment',' Supra 22b.');"><sup>16</sup></span>
ח אלא מתניתין בנודע לה דלא ילדה ובדין הוא דמותרת בהנאה ומאי תקבר מדרבנן
8 But if she learnt after the pinching of the neck that the birth was normal, then Rab says: The blood is sprinkled and drained out, atonement is effected, and [the bird] is permitted to be eaten. R'Johanan says: It is forbidden to be eaten as a precautionary measure lest it be said that a sin-offering of a bird in a matter of doubt may be eaten.
ט וכי איתמר דרב על האשה שהביאה חטאת העוף בספק אם עד שלא נמלקה נודע לה שילדה ודאי תעשה ודאי שממין שהביאה על לא הודע מביאה על הודע
9 Levi taught in support of Rab: In the case of a sin-offering of a bird brought by reason of a doubt, if it i learnt after the pinching of the neck that the birth was normal, the blood is sprinkled and drained out, atonement is effected, and it is permitted to be eaten.
י אם משנמלקה נודע שילדה אמר רב מזה דמה ומוצה דמה וכפרה מותרת באכילה ר' יוחנן אמר אסורה באכילה גזירה שמא יאמרו חטאת העוף הבאה על הספק נאכלת
10 It was taught [in a Baraitha] in support of R'Johanan: In the case of a sin-offering of a bird brought by reason of a doubt, if it is learnt prior to the pinching of t neck that the birth did not take place. the bird reverts to its profane status or it may be sold to a fellowwoman;<span class="x" onmousemove="('comment',' I.e., any woman after confinement who would require such an offering.');"><sup>17</sup></span> if it is learnt prior to the pinching of the neck that the birth was certain, it is offered as certain sacrifice, for that which she offers in the case of doubt is of the same kind as that which she offers i the case of certainty; if it is learnt after the pinching of the neck that the birth did take place, the offerin forbidden even for all use,<span class="x" onmousemove="('comment',' By reason of its doubtful status, it may neither be eaten nor made use of. On the one hand it may be a non-consecrated animal slaughtered in a manner contrary to law and thus forbidden for eating as nebelah; on the other hand, it may be consecrated flesh that may not be eaten, and as such is forbidden to be put to any use.');"><sup>18</sup></span> for it was offered from the outset for a doubt, it has atoned for the doubt, and so has served its purpose.<span class="x" onmousemove="('comment',' I.e., it does not definitely revert to its original non-consecrated character.');"><sup>19</sup></span> <big><b>MISHNAH: </b></big>IF A MAN SET APART TWO SELA'S<span class="x" onmousemove="('comment',' This is the price of a guilt-offering as prescribed in Lev. V, 15. The sela', identical with the Biblical shekel, equals four zuz.');"><sup>20</sup></span>
יא תני לוי כותיה דרב חטאת העוף הבאה על הספק אם משנמלקה נודע שילדה ודאי מזה דמה ומוצה דמה וכפרה מותרת באכילה
11 FOR A GUILT-OFFERING AND BROUGHT THEREWITH TWO RAMS FOR A GUILT-OFFERING, IF ONE WAS OF THE VALUE OF TWO SELA'S,<span class="x" onmousemove="('comment',' I.e., he bought it at a reduced price; v. GEMARA:');"><sup>21</sup></span> IT MAY BE OFFERED FOR HIS GUILT-OFFERING, AND THE OTHER MUST BE LEFT TO PASTURE<span class="x" onmousemove="('comment',' It was bought with money set apart for a guilt-offering, hence it cannot be used for ordinary purposes even though it is no longer needed for a guilt-offering.');"><sup>22</sup></span>
יב תניא כוותיה דר' יוחנן חטאת העוף הבאה על הספק אם עד שלא נמלקה נודע לה שלא ילדה תצא לחולין או תמכר לחברתה אם עד שלא נמלקה נודע לה שילדה ודאי תעשה ודאי שממין שמביאה על לא הודע מביאה על הודע
12 UNTIL IT BECOMES BLEMISHED WHEN IT IS SOLD AND ITS PRICE GOES TO THE FUND FOR FREEWILL-OFFERINGS. IF HE HAD BOUGHT WITH THE MONEY TWO RAMS FOR ORDINARY USE,<span class="x" onmousemove="('comment',' He has thus committed sacrilege by misappropriating consecrated money to the value of two sela's and must now bring a guilt-offering on this account and make restitution.');"><sup>23</sup></span> ONE WORTH TWO SELA'S AND THE OTHER WORTH TEN ZUZ,<span class="x" onmousemove="('comment',' I.e. two sela's and one half.');"><sup>24</sup></span>
יג אם משנמלקה נודע שילדה אסורה אפילו בהנאה שעל הספק באה מתחלתה כפרה ספיקה והלכה לה:
13 THAT WHICH IS WORTH TWO SELA'S SHALL BE OFFERED FOR HIS GUILT-OFFERING<span class="x" onmousemove="('comment',' Incurred by his present misappropriation of consecrated money.');"><sup>25</sup></span>
יד <big><strong>מתני׳</strong></big> המפריש ב' סלעים לאשם ולקח בהן שני אילים לאשם אם היה אחד מהן יפה שתי סלעים יקרב לאשמו והשני ירעה עד שיסתאב וימכר ויפלו דמיו לנדבה
14 AND THE OTHER FOR HIS TRESPASS.<span class="x" onmousemove="('comment',' The animal that is worth ten zuz is to be given as restitution, which exactly equals the amount misappropriated plus a fifth, cf. Lev. V, 16. It must be pointed out that the additional fifth is calculated as one quarter of the original value, so that what is added is a fifth of the repayment.');"><sup>26</sup></span>
טו לקח בהן שני אילים לחולין אחד יפה ב' סלעים ואחד יפה עשרה זוז היפה שתי סלעים יקרב לאשמו והשני למעילתו
15 [IF HE HAD BOUGHT WITH THE MONEY] ONE [RAM] FOR A GUILT-OFFERING AND THE OTHER FOR ORDINARY USE,<span class="x" onmousemove="('comment',' The misappropriation therefore was of the value of one sela' only.');"><sup>27</sup></span>
טז אחד לאשם ואחד לחולין אם היה של אשם יפה שתי סלעים יקרב לאשמו והשני למעילתו ויביא עמה סלע וחומשה:
16 IF THAT FOR THE GUILT-OFFERING WAS WORTH TWO SELA'S IT SHALL BE OFFERED FOR HIS GUILT-OFFERING<span class="x" onmousemove="('comment',' Which he was liable to bring at the outset and for which he had originally set apart the money.');"><sup>28</sup></span>
יז <big><strong>גמ׳</strong></big> מאי מעילתו דקתני רישא והשני למעילתו
17 AND THE OTHER FOR HIS TRESPASS,<span class="x" onmousemove="('comment',' I.e. the guilt-offering which he has incurred by the present misappropriation.');"><sup>29</sup></span> AND WITH IT HE SHALL BRING A SELA' AND ITS FIFTH.<span class="x" onmousemove="('comment',' As restitution. vkhgn');"><sup>30</sup></span>
יח אילימא איל אשם למימרא דחומש בהדי איל מייתי ליה והכתיב (ויקרא ה, טז) ואת אשר חטא מן הקדש ישלם ואת חמישיתו יוסף עליו אלמא בהדי גזילו מייתי ליה
18 <big><b>GEMARA: </b></big>What means HIS TRESPASS<span class="x" onmousemove="('comment',' The Heb. word may mean the guilt-offering that must be brought for the misappropriation of consecrated property as well as the act of misappropriation itself.');"><sup>31</sup></span> which is stated in the first clause: AND THE OTHER FOR HIS TRESPASS? Shall I say it means the ram for the [Sacrilege] guilt-offering?
יט ועוד קתני סיפא אחד לאשם ואחד לחולין אם היה של אשם יפה שתי סלעים יקרב לאשמו והשני למעילתו ויביא עמה סלע וחומשה אלמא חומש בהדי גזילו מייתי ליה
19 But can it be said that the fifth is brought together with the ram [for the guilt-offering]? Bold it is written: And he shall make restitution for that which he hath done amiss in the holy thing, and shall add the fifth part thereto;<span class="x" onmousemove="('comment',' Lev. V, 16.');"><sup>32</sup></span> whence we see that it is brought together with [the restitution of] his misappropriation! Moreover, the last clause states: [IF HE HAD BOUGHT WITH THE MONEY] ONE [RAM] FOR A GUILT-OFFERING, AND THE OTHER FOR ORDINARY USE, IF THAT FOR THE GUILT-OFFERING WAS WORTH TWO SELA'S, IT SHALL BE OFFERED FOR HIS GUILT-OFFERING, AND THE OTHER FOR HIS TRESPASS, AND WITH IT HE SHALL BRING A SELA' AND ITS FIFTH.
כ אלא מעילתו מאי דאיתהני מהקדש וישנו משתי סלעים דאפרישנו לאשם ולקח בהן שני אילים לחולין דיפה שתי סלעים מקריב ליה איל אשם ויפה עשרה זוז יהיב ליה למאי דאיתהני מהקדש דהוה ליה גזילו וחומשו ומאי מעילתו גזילו
20 From this too we see that the fifth is brought together with [the restitution of] his misappropriation! - Rather, HIS TRESPASS means the value he had benefitted from the Sanctuary, which is the amount of the two sela's he had originally set apart for a guilt-offering, and with which he bought two rams for ordinary use. So that the one which is worth two sela's he brings as the ram for his guilt-offering, and the other which is worth ten zuz he gives as restitution for what he had benefitted from the Sanctuary, which exactly equals the amount of his misappropriation plus one fifth. And HIS TRESPASS means his misappropriation.
כא במאי אוקימתא למעילתו דרישא גזילו אימא סיפא אחד לאשם ואחד לחולין אם היה של אשם יפה שתי סלעים יקרב לאשמו והשני למעילה ויביא עמה סלע וחומשה
21 Now how did you interpret HIS TRESPASS stated in the first clause? His misappropriation? Then read the last clause: [IF HE HAD BOUGHT WITH THE MONEY] ONE [RAM] FOR A GUILT-OFFERING, AND THE OTHER FOR ORDINARY USE, IF THAT FOR THE GUILT-OFFERING WAS WORTH TWO SELA'S IT SHALL BE OFFERED FOR HIS GUILT-OFFERING, AND THE OTHER FOR HIS TRESPASS, AND WITH IT HE SHALL BRING A SELA'S AND ITS FIFTH; whence we see that HIS TRESPASS means the ram for the [Sacrilege] guilt-offering.
כב אלמא מעילתו איל אשם רישא קרי ליה למעילתו גזילו
22 Accordingly in the first clause HIS TRESPASS means his misappropriation,
Previous ChapterNext Chapter