Shevuot 18

Chapter 18

א הא גמרינן ר"ח מדיוה"כ ולא פרכינן התם כפרה מיכתב כתיבא גלויי מילתא בעלמא הוא אבל הכא איכא למימר כולה מילתא לא גמרינן

1 but we deduced the New Moon [goat] from the Day Of Atonement [goat],1 and did not refute the argument, [therefore let us deduce the festival goat from the Day of Atonement goat; it may be said in reply that with reference to the New Moon goat] atonement is distinctly mentioned in the text [for a sin which is unknown to the transgressor];2 and what we desired is merely an intimation [that only the unknown sins connected with Temple and holy food are intended]; but here it may be said that the whole law we cannot deduce.<span class="x" onmousemove="('comment',' For, since it is necessary to deduce the whole law that the festival goats atone for these sins of uncleanness, the argument may be refuted: the Day of Atonement goat atones for these sins of uncleanness because its atonement is more inclusive, but the festival goats may not have the power to atone for sins which are punishable by Kareth for witting transgression.');">3

ב אלא כדא"ר חמא בר' חנינא שעיר ושעיר ה"נ שעיר ושעיר ואיתקוש שעירי רגלים לשעירי ראשי חדשים מה שעירי ראשי חדשים אינן מכפרין אלא על שאין בה ידיעה לא בתחלה ולא בסוף אף שעירי הרגלים אינן מכפרין אלא על שאין בה ידיעה לא בתחלה ולא בסוף:

2 Well then, just as R'Hama B'Hanina said [elsewhere: the text could have said] 'one goat', [but it says] 'and one goat';4 so here [the text could have said] 'one goat', [but it says] 'and one goat';<span class="x" onmousemove="('comment',' Num. XXVIII, 22: the Passover goat; XXIX, 5: the New Year goat; XXIX, 16: the Tabernacles goat. In these verses the text has 'and one goat u for a sin offering'; the superfluous, vav () and, which is a conjunction, implies that the law with reference to these goats is connected with and is the same as that of the first mentioned goat, i.e., of the New Moon (XXVIII, 15) . In connection with the Pentecost goat (XXVIII, 30) the text has 'one goat' (not and) , but as long as and occurs in even one of the festivals, the other festivals may be likened to it: v. Tosaf.');">5 so that the festival goats are equated with the New Moon goats; just as the New Moon goats atone only for sins where there is no knowledge either at the beginning or at the end,<span class="x" onmousemove="('comment',' This was deduced (supra 9a) from the phrase 'sin offering to the Lord', and by analogy from the Day of Atonement goat: just as this comes at a fixed season, etc.');">6

ג איבעיא להו כי אמר ר' יהודה על שאין בה ידיעה לא בתחלה ולא בסוף הני מילי בחטא שאין סופו ליודע אבל חטא שסופו ליודע כמי שיש ידיעה בסוף דמי ושעיר הנעשה בחוץ ויוה"כ מכפר או דלמא אפילו חטא שסופו ליודע השתא מיהא חטא שאין מכיר בו אלא ה' קרינא ביה

3 so the festival goats atone only for sins where there is no knowledge either at the beginning or at the end. The question was propounded: when R'Judah said [that the New Moon and festival goats atone] for sins where there is no knowledge either at the beginning or at the end, does this statement apply only to a sin which will ultimately remain unknown [to the transgressor], but a sin which will ultimately become known7 is counted as if there were knowledge at the end, and consequently is atoned for by the outer goat [of the Day of Atonement] together with the Day of Atonement; or [does his statement include] even a sin which will ultimately become known, since actually at this moment it [is unknown and] may be termed a 'sin which is known only to the Lord'? - Come and hear: It has been taught: For sins where there is no knowledge either at the beginning or at the end, and for a sin which will ultimately become known, the festival and New Moon goats atone: this is the opinion of R'Judah.

ד ת"ש דתניא על שאין בה ידיעה לא בתחלה ולא בסוף וחטא שסופו ליודע שעירי הרגלים ושעירי ר"ח מכפרים דברי ר"י:

4 R'SIMEON SAYS THE FESTIVAL GOATS ATONE [FOR THIS CLASS OF SIN], BUT NOT THE NEW MOON GOATS. [AND FOR WHAT DO THE NEW MOON GOATS ATONE? FOR A RITUALLY CLEAN MAN WHO ATE HOLY FOOD THAT HAD BECOME UNCLEAN.]

ה ר"ש אומר שעירי הרגלים מכפרין אבל לא שעירי ר"ח וכו':

5 R'Eleazar said that R'Oshaia said: What is R'Simeon's reason?8 - The verse says: And it hath He given you to bear the iniquity of the congregation.9 This verse refers to the New Moon goat;10

ו א"ר אלעזר א"ר אושעיא מאי טעמיה דר"ש אמר קרא (ויקרא י, יז) ואותה נתן לכם לשאת את עון העדה והאי קרא בשעיר דר"ח כתיב ויליף עון עון מציץ נאמר כאן עון ונאמר להלן (שמות כח, מג) עון מה להלן טומאת בשר אף כאן טומאת בשר

6 and we deduce [by analogy, because of the use of the identical word] iniquity, from the ziz:11 here it is said iniquity, and there it is said iniquity;12 just as there it refers to the uncleanness of the flesh,<span class="x" onmousemove="('comment',' The ziz makes the sacrifice acceptable if the flesh or blood or fat had become unclean, and another need not be offered; but it does not atone for the uncleanness of the person offering the sacrifice: v. Men. 25b.');">13

ז אי מה להלן עולין אף כאן עולין עון העדה כתיב

7 so here it refers to the uncleanness of the flesh.14 [But, since we deduce one from the other, let us say,] just as there it refers to offerings, so h it refers [only] to offerings,<span class="x" onmousemove="('comment',' The ziz does not atone for any sin, but makes the offering acceptable if it had become unclean. Let the atonement of the New Moon goat be limited likewise; it will be useful in the event of the ziz becoming broken.');">15 [and let it not atone for a clean man who ate unclean holy food.

ח מכדי מיגמר גמרי מהדדי נכפר דר"ח אדידיה ואדציץ נפקא מינה להיכא דנשבר הציץ אמר קרא עון עון אחד הוא נושא ואין נושא ב' עונות

8 No!] It is written: 'the iniquity of the congregation'.16 Well now, we deduce one from the other; then let the New Moon goat atone for its own,17 and also do the work of the ziz, and the outcome would be [that there would be acceptance of the offering though unclean,] even when the ziz is broken? - [No!] the verse says: the iniquity18

ט ונכפר ציץ אדידיה ואדר"ח נפקא מינה לטומאה דאירעה בין זה לזה אמר קרא אותה אותה נושא עון ואין אחרת נושא עון

9 - one iniquity it bears, but it does not bear two iniquities. Well then, let the ziz atone for its own19 and for that for which the New Moon goat atones, and the outcome would be [that there would be atonement] for uncleanness20

י רב אשי אמר כתיב הכא עון העדה עדה ולא קדשים והתם כתיב עון הקדשים קדשים ולא עדה

10 which occurred between this [New Moon] and the next?<span class="x" onmousemove="('comment',' If the New Moon goat alone atones for this kind of sin, a clean man eating unclean holy food immediately after the New Moon would not have atonement until the next New Moon; but if the ziz atones, he will have immediate atonement, for the ziz is worn continually by the High Priest. v,ut');">21 [No!] the verse says: it22 hath He given you to bear the iniquity of the congregation - it bears the iniquity, but no other bears the iniquity.

יא אשכחן שעירי ראשי חדשים דמכפרי על טהור שאכל את הטמא שעירי רגלים דמכפרי על שאין בה ידיעה לא בתחלה ולא בסוף מנלן

11 R'Ashi said: Here23 it is written the iniquity of the congregation - congregation and not holy things; and there24 it is written the iniquity of the holy things - holy things and not congregation.

יב כדאמר ר' חמא ברבי חנינא שעיר ושעיר ה"נ שעיר ושעיר

12 Hence we find that the New Moon goats atone for a clean man who ate unclean holy food. How do we know that the festival goats atone for [sins of uncleanness] where there is no knowledge either at the beginning or at the end? - As R'Hama B'Hanina said [elsewhere,25 the text could have said:] 'one goat', [but it says:] 'and one goat'; so here [the text could have said:] 'one goat', [but it says:] 'and one goat'.<span class="x" onmousemove="('comment',' Num. XXVIII, 22; XXIX, 5, 16: referring to the festival goats: and one goat for a sin offering. The 'and' connects and equates the festival goats with the New Moon goat mentioned in the text immediately before them.');">26

Previous Chapter Next Chapter