Shevuot 27

בטומאת מקדש וקדשיו במה הם מתכפרין מוטב שיתכפרו בפרו של אהרן שהרי הותר מכללו אצל ביתו ואל יתכפרו בשעיר הנעשה בפנים שהרי לא הותר מכללו

for the sins of uncleanness in connection with the Temple and holy food thereof. With what do they obtain atonement? It is better that they should obtain atonement with the bullock of Aaron, for it was released from its implication, in order to include also his house; and that they should not obtain atonement with the goat offered within [the veil], which was not released from its implication.

ואם נפשך לומר הרי הוא אומר (תהלים קלה, יט) בית אהרן ברכו את ה' וגו'

And if you desire to say anything, [I may add another argument, for] Scripture says: O house of Aaron, bless ye the Lord, etc. What [is meant by]: If you desire to say anything?<span class="x" onmousemove="('comment',' What argument could be used to refute this reasoning?');">¹</span> You might say, it is written: [He shall atone for himself and for] his house,<span class="x" onmousemove="('comment',' Limiting the atonement to his household, and excluding other priests.');">²</span> [therefore I add the argument that] all [priests] are called his house, for it is said: O house of Aaron, bless ye the Lord.

ומאי אם נפשך לומר וכ"ת ביתו כתיב כולן קרויין ביתו שנא' בית אהרן ברכו את ה' יראי ה' ברכו את ה'

ye that fear the Lord, bless ye the Lord. Now, as to the phrase, that is for the people,<span class="x" onmousemove="('comment',' Lev. XVI, 15.');">³</span> does it come for this purpose?<span class="x" onmousemove="('comment',' To limit the atonement by the inner goat to Israelites, and to exclude priests.');">⁴</span>

והאי אשר לעם להכי הוא דאתא האי מיבעי ליה דקאמר רחמנא מדעם ליהוי ההוא (ויקרא טז, ה) מומאת עדת בני ישראל נפקא

Surely it is required [to deduce] that the Divine Law means it should be from the people's [funds]!<span class="x" onmousemove="('comment',' Though the bullock of the High Priest is bought from his own private means.');">⁵</span> - This we may deduce from: And from the congregation of the Children of Israel [he shall take two goats].<span class="x" onmousemove="('comment',' Lev. XVI, 5');">⁶</span> Now, as to the phrase, which is for himself,<span class="x" onmousemove="('comment',' Ibid. 6.');">⁷</span>

והאי אשר לו להכי הוא דאתא האי מיבעי ליה לכדתניא משלו הוא מביא ואינו מביא משל צבור

does it come for this purpose?<span class="x" onmousemove="('comment',' To limit the atonement by the bullock to the High Priest, and to exclude others. uk rat');">⁸</span> Surely it is required [to deduce] that which was taught: From his own [funds] he brings [the bullock], and he does not bring it from public funds. I might think that he does not bring it from public funds, because the congregation do not obtain atonement with it, but he may bring it from [funds subscribed by] his brother priests, for his brother priests obtain atonement with it, therefore Scripture says: which is for himself.<span class="x" onmousemove="('comment',' Lev. XVI, 11: , which may be translated which is his, i.e., bought with his own money.');">⁹</span>

יכול לא יביא משל צבור שאין הצבור מתכפרין בו אבל יביא משל אחיו הכהנים שאחיו הכהנים מתכפרין בו ת"ל (ויקרא טז, ו) אשר לו יכול לא יביא ואם הביא כשר ת"ל שוב אשר לו הכתוב שנה עליו לעכב

I might think that he should not bring it [from priestly subscriptions], but if he did, it is still valid,<span class="x" onmousemove="('comment',' Sometimes an action which is not directly permissible before it is done is declared legitimate after it has been done, a distinction being drawn vkj,fk scghs between (before the act) and (after the act) . uk rat');">¹⁰</span> therefore Scripture says once more: which is for himself;<span class="x" onmousemove="('comment',' Lev. XVI, 11. occurs twice in this verse, and once in verse 6. The first, in verse 6, prohibits the buying of the High Priest's bullock cfgk from public funds; the second, in verse 11, prohibits its purchase from priestly funds; and the third, in verse 11, is , to emphasize that it must be bought from his own funds, and that even if it had already been bought from priestly funds it is invalid. uk rat');">¹¹</span> the verse repeats it in order to make [this condition] indispensable!<span class="x" onmousemove="('comment',' The phrase is, therefore, necessary for this deduction. How then could the Tanna suggest that it would come to limit the atonement by the bullock to the High Priest, and exclude other priests, were it not for the further arguments adduced to include them?');">¹²</span>

תנא הכי קא קשיא ליה מאי שנא בדעם דלא מכפר דלא קא חסרי ביה ממונא דכתיב אשר לעם בדאהרן נמי לא קא חסרי ביה ממונא וקאמר כולן קרויין ביתו

- The Tanna meant thus in his argument: Why do they [the priests] not obtain atonement with [the goat of] the people? - Because they spend no money on it, for it is written: that is for the people;<span class="x" onmousemove="('comment',' From which we have deduced that it must be bought from the people's money, and not from the priest's money. More accurately, this deduction was made from the phrase: from the congregation of the Children of Israel; v. supra, and Tosaf. uk rat');">¹³</span> [then we should say, that since] on Aaron's [bullock] they also spend no money,<span class="x" onmousemove="('comment',' For it must be bought from the High Priest's private means, as deduced from . uk rat');">¹⁴</span> [they should not obtain atonement with it,]<span class="x" onmousemove="('comment',' The Tanna, therefore, in stating that from the phrase we might be inclined to exclude other priests from the atonement of the bullock, meant that, because from this phrase we deduced that other priests must not subscribe to it, we would, for that very reason, exclude them from the atonement.');">¹⁵</span>

בשלמא לר"ש היינו דכתיב תרי וידוין ודם הפר חד כנגד שעיר הנעשה בפנים וחד כנגד שעיר הנעשה בחוץ וחד כנגד שעיר המשתלח

therefore he says, they are all called his house.<span class="x" onmousemove="('comment',' All priests are included in the house of Aaron, and therefore obtain atonement with his bullock, though they are not permitted to subscribe towards its cost.');">¹⁶</span> It is right according to R'Simeon<span class="x" onmousemove="('comment',' Who holds that the priests obtain all their atonement with the bullock, and have no atonement at all, even for the other sins, with the scapegoat.');">¹⁷</span> that Scripture mentions two confessions<span class="x" onmousemove="('comment',' Lev. XVI, 6, 11: And he shall make atonement occurs twice. It refers to the verbal confession before the bullock is killed (Yoma 36b) .');">¹⁸</span>

אלא לר' יהודה תרי וידוין ודם הפר ל"ל בחד וידוי ודמו סגיא

and the blood of the bullock:<span class="x" onmousemove="('comment',' Ibid. 14: And he shall take of the blood of the bullock, and sprinkle it etc.');">¹⁹</span> one instead of the goat offered within [the veil],<span class="x" onmousemove="('comment',' Which holds in suspense the sin in connection with uncleanness where there was knowledge at the beginning but not at the end.');">²⁰</span> one instead of the goat offered outside,<span class="x" onmousemove="('comment',' Which atones for the case where there was no knowledge at the beginning but knowledge at the end.');">²¹</span>

אחד לו ואחד לביתו כדתנא דבי רבי ישמעאל כך היא מדת הדין נוהגת מוטב יבוא זכאי ויכפר על החייב ואל יבוא חייב ויכפר על החייב:

and one instead of the scapegoat.<span class="x" onmousemove="('comment',' Which atones for other sins. And for these three types of sin for which Israelites obtain atonement with the three goats, the priests obtain atonement with the two confessions and the blood sprinkling of the bullock.');">²²</span> But according to R'Judah,<span class="x" onmousemove="('comment',' Who holds that the priests obtain atonement for other sins with the scapegoat.');">²³</span> why do we require two confessions and the blood of the bullock?

<br><br><big><strong>הדרן עלך שבועות שתים:</strong></big><br><br>

One confession and the blood should suffice!<span class="x" onmousemove="('comment',' One instead of the inner goat, and one instead of the outer goat.');">²⁴</span> - One for himself and one for his household;<span class="x" onmousemove="('comment',' He confesses his own sins, and then, being innocent, is in a position to make confession for the other priests.');">²⁵</span> as it was taught in the Academy of R'Ishmael:<span class="x" onmousemove="('comment',' Yoma 43b.');">²⁶</span>

מתני׳ <big><strong>ידיעות</strong></big> הטומאה שתים שהן ארבע נטמא וידע ונעלמה ממנו הטומאה וזכור את הקדש

Thus the nature of justice is practiced:<span class="x" onmousemove="('comment',' I.e., common sense dictates this.');">²⁷</span> it is better that the innocent should come and atone for the guilty, and not that the guilty should come and atone for the guilty. <big><b>MISHNAH: </b></big>THE LAWS CONCERNING THE DISCOVERY OF HAVING UNCONSCIOUSLY SINNED THROUGH UNCLEANNESS ARE TWO, SUBDIVIDED INTO FOUR;<span class="x" onmousemove="('comment',' This Mishnah, elaborating the statement of the Mishnah, supra 2a, explains fully which are the four: forgetfulness of uncleanness (in connection with eating holy food) , forgetfulness of holy food, forgetfulness of uncleanness (in connection with entering the Temple) , forgetfulness of Temple, v. infra 14b.');">²⁸</span>

נעלם ממנו הקדש וזכור את הטומאה נעלמו ממנו זה וזה ואכל את הקדש ולא ידע ומשאכל ידע הרי זה בעולה ויורד

[IF] HE BECAME UNCLEAN AND WAS AWARE OF IT,<span class="x" onmousemove="('comment',' Either immediately or later.');">²⁹</span> THEN THE UNCLEANNESS BECAME HIDDEN FROM HIM, THOUGH HE REMEMBERED THE HOLY FOOD;<span class="x" onmousemove="('comment',' I.e., was aware that it was holy food he was eating.');">³⁰</span> [IF THE FACT THAT IT WAS] HOLY FOOD WAS HIDDEN FROM HIM, THOUGH HE REMEMBERED THE UNCLEANNESS; [IF] BOTH WERE HIDDEN FROM HIM; AND HE ATE HOLY FOOD, AND WAS NOT AWARE,<span class="x" onmousemove="('comment',' That he was unclean, or that the food was holy, or both.');">³¹</span>

נטמא וידע ונעלמה ממנו טומאה וזכור את המקדש נעלם ממנו מקדש וזכור את הטומאה נעלם ממנו זה וזה ונכנס למקדש ולא ידע ומשיצא ידע הרי זה בעולה ויורד:

AND WHEN HE HAD EATEN, BECAME AWARE: - IN THESE CASES HE BRINGS A SLIDING SCALE SACRIFICE. [IF] HE BECAME UNCLEAN AND WAS AWARE OF IT, THEN THE UNCLEANNESS BECAME HIDDEN FROM HIM, THOUGH HE REMEMBERED THE TEMPLE;<span class="x" onmousemove="('comment',' I.e., that the place he had entered was the Temple.');">³²</span> [IF THE FACT THAT IT WAS] THE TEMPLE WAS HIDDEN FROM HIM, THOUGH HE REMEMBERED THE UNCLEANNESS; [IF] BOTH WERE HIDDEN FROM HIM; AND HE ENTERED THE TEMPLE, AND WAS NOT AWARE,<span class="x" onmousemove="('comment',' That he was unclean, or that it was the Temple he had entered, or both.');">³³</span>

אחד הנכנס לעזרה ואחד הנכנס לתוספת העזרה שאין מוסיפין על העיר ועל העזרות אלא במלך ונביא ואורים ותומים וסנהדרין של שבעים ואחד ובשתי תודות ובשיר

AND WHEN HE HAD GONE OUT, BECAME AWARE: - IN THESE CASES HE BRINGS A SLIDING SCALE SACRIFICE. IT IS THE SAME WHETHER ONE ENTERS THE TEMPLE COURT OR THE ADDITION TO THE TEMPLE COURT,<span class="x" onmousemove="('comment',' The additional portion is as holy as the original, for it is consecrated with full ceremonial. An unclean person entering the additional portion must, therefore, also bring a sacrifice. The whole of the Temple court was 187 cubits long and 135 cubits wide; and was divided into a number of compartments (Mid. V.) . An unclean person was prohibited from entering anywhere within the court.');">³⁴</span> FOR ADDITIONS ARE NOT MADE TO THE CITY [OF JERUSALEM], OR TO THE TEMPLE COMPARTMENTS EXCEPT BY KING, PROPHET, URIM AND TUMMIN,<span class="x" onmousemove="('comment',' V. Ex. XXVIII, 30; and Rashi, a.l.');">³⁵</span>

ובית דין מהלכין ושתי תודות אחריהן וכל ישראל אחריהם

SANHEDRIN OF SEVENTY ONE,<span class="x" onmousemove="('comment',' The great Sanhedrin sitting in Jerusalem; there were minor courts in each town composed of 3 members, for deciding monetary questions, and of 23 members, for deciding questions of life and death; v. Sanh. 2a.');">³⁶</span> TWO [LOAVES] OF THANKSGIVING,<span class="x" onmousemove="('comment',' V. infra 15a.');">³⁷</span> AND SONG;<span class="x" onmousemove="('comment',' V. infra 15b.');">³⁸</span> AND THE BETH DIN WALKING IN PROCESSION, THE TWO [LOAVES] OF THANKSGIVING [BEING BORNE] AFTER THEM, AND ALL ISRAEL [FOLLOWING] BEHIND THEM.