Shevuot 16

Chapter 16

א ניתלי ליה קמ"ל

1 the inner goat should hold the sin in suspense, therefore the text teaches us [that it does not]. The Master stated: 'How do we know that, when there is knowledge at the beginning and not at the end, this goat holds the sin in suspense? ' 'How do we know'! What is his question?1

ב אמר מר מנין שיש בה ידיעה בתחלה ואין בה ידיעה בסוף ששעיר זה תולה מנין מאי קא קשיא ליה

2 - This is his question: Now that you say, 'sins are equated with transgressions: just as transgressions are not liable for sacrifice, so sin are those which are not liable for sacrifice;' you might logically argue, just as transgressions are never liabl for sacrifice, so sins are those which are never liable for sacrifice; and which are they? Those where there is no knowledge at the beginning but knowledge at the end; but where there is knowledge at the beginning and not at the en, since, when the knowledge comes to him at the end, he is liable to bring a sacrifice, let us say that the inner goat should not hold the sin in suspense! And if you<span class="x" onmousemove="('comment',' V. Mishnah: hence we know that the inner goat does not atone for it, and therefore, of necessity it will atone for the sin where there is knowledge at the beginning and not at the end, then why his question?');">2

ג הכי קא קשיא ליה השתא דאמרת חטאים דומיא דפשעים מה פשעים דלאו בני קרבן אף חטאים נמי דלאו בני קרבן אימא מה פשעים דלאו בני קרבן לעולם אף חטאים דלאו בני קרבן לעולם ומאי נינהו אין בה ידיעה בתחלה ויש בה ידיעה בסוף אבל יש בה ידיעה בתחלה ואין בה ידיעה בסוף כיון דכי מתידע ליה בר קרבן הוא אימא לא ליתלי

3 should say, where there is no knowledge at the beginning but knowledge at the end, the outer goat together with the Day of Atonement atones?<span class="x" onmousemove="('comment',' V. Mishnah: hence we know that the inner goat does not atone for it, and therefore, of necessity it will atone for the sin where there is knowledge at the beginning and not at the end, then why his question?');">2 - I might have thought that we should reverse [the atonements].<span class="x" onmousemove="('comment',' Viz. the inner goat should atone for the sin where there is no knowledge at the beginning but knowledge at the end, because it is never liable for sacrifice; and the outer goat should hold in suspense the sin where there is knowledge at the beginning but not at the end.');">3

ד וכי תימא אין בה ידיעה בתחלה ויש בה ידיעה בסוף שעיר הנעשה בחוץ ויוה"כ מכפר

4 Therefore the text says: even all their sins, so that we may infer that they are ultimately liable for a sin offering4 [i.e., the inner goat holds i suspense those sins where there is knowledge at the beginning but not at the end].

ה ס"ד אמינא ניפוך מיפך אמר קרא (ויקרא טז, טז) לכל חטאתם מכלל דבני חטאות נינהו

5 But why should it not atone completely [instead of merely holding the sin in suspense till he brings his sacrifice]? - If it had been written: '[And he shall make atonement. of their transgressions and] of their sins,'5

ו ונתכפר כפרה גמורה אי כתיב מחטאתם כדקא אמרת השתא דכתיב לכל חטאתם להנך דאתו לכלל חטאת

6 I should have agreed with you: but now that it is written: '[of their transgressions], even all their sins,' [the text means that it in suspense] such transgressions as may ultimately be atoned for by sin offerings.<span class="x" onmousemove="('comment',' Sins is explanatory of transgressions, i.e., the inner goat atones for the transgressions until such time as they enter the category o,tyj kfk , i.e., until a sin offering is brought; therefore the inner goat atones temporarily, not permanently; in other words, it holds the sin suspense.');">6 Now since it does not atone completely, what is the purpose of holding it in suspense? - R'Zera said: So that if he dies [before the knowledge comes to enable him to bring his sacrifice] - he dies without sin.

ז וכי מאחר שאינו מכפר למה תולה אמר ר' זירא לומר שאם מת מת בלא עון א"ל רבא אם מת מיתה ממרקת אלא אמר רבא להגן עליו מן היסורין:

7 Said Raba to him: If he dies, his death purges him from sin;<span class="x" onmousemove="('comment',' Since it was an unwitting sin; death purges also certain witting transgressions for which repentance alone does not suffice, such as the profanation of the Name; v. Yoma 86a.');">7 but, said Raba, the inner goat [by holding the sin in suspense] shields him from suffering<span class="x" onmousemove="('comment',' For certain offences for which Kareth (v. Glos.) is the penalty repentance alone does not suffice, but sufferings are inflicted on the transgressor to purge him from his sin; v. Yoma 86a.');">8

ח אין בה ידיעה בתחלה ויש בה ידיעה בסוף שעיר הנעשה בחוץ ויוה"כ מכפר כו':

8 [until he brings his sacrifice]. WHERE THERE IS NO KNOWLEDGE AT THE BEGINNING BUT KNOWLEDGE AT THE END THE GOAT SACRIFICED ON THE OUTER ALTAR AND THE DAY OF ATONEMENT ATONE, etc. Now, they9

ט מכדי איתקושי איתקוש להדדי ונכפר פנימי אדידיה ואדחיצון ונפקא מינה להיכא דלא עבד חיצון אמר קרא (שמות ל, י) אחת כפרה אחת מכפר ואינו מכפר שתי כפרות

9 have been equated with each other; let the inner goat, then, atone for its own [where there is knowledge at the beginning and not at the end] and for that for which the outer goat atones [where there is no knowledge at the beginning but at the end], and the outcome of this would be [that there would be atonement] in such case where the outer goat was not sacrificed.10 [No!] The text says: [And Aaron shall make atonement upon the horns of it] once [in the year; with the blood of the sin offering of atonement once in the year shall he make atonement for it]:11

י ונכפר חיצון אדידיה ואמאי דעביד פנימי נפקא מינה לטומאה דאירעה בין זה לזה אמר קרא (שמות ל, י) אחת בשנה כפרה זו לא תהא

10 one atonement it atones, but it does not effect two atonements. Well, let the outer goat atone for its own and for that for which the inner goat atones; and the outcome of this would be [that there would be atonement] in such case where uncleanness occurred between the offering of this [inner goat] and that [outer goat.12 No!] The text says: once in the year - this atonement shall be

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