Yoma 13

because the Torah has rendered all levitical impurity caused through a corpse inoperative in case of a community.<span class="x" onmousemove="('comment',' The source is Num. IX, 10: If any person . . shall be unclean by reason of a dead body or be in a journey afar off, he could postpone the offering up of his paschal lamb until the fourteenth of the month of Iyar. From this R. Shesheth infers that a person (an individual) is suspended');">¹</span> R'Shesheth said: Whence do I know that?<span class="x" onmousemove="('comment',' That the law is only suspended, not inoperative.');">²</span> Because it has been taught: If the priest was standing and offering up the sheaf of the 'Omer<span class="x" onmousemove="('comment',' V. GIos.');">³</span>

and it became unclean in his hands<span class="x" onmousemove="('comment',' The rendering in our text seems defective. In Men. ');">⁴</span> let him tell and another one is brought in its place. And if there be none but this, one would say to him: 'Be clever and keep quiet'.<span class="x" onmousemove="('comment',' Since no substitute is available, silence is wisdom, for the priest's frontplate procures forgiveness for such mishap. V. infra.');">⁵</span>

At all events he teaches, He should tell about it and another one is brought in its place!<span class="x" onmousemove="('comment',' Hence it is clear that even in the case of a community the law concerning corpse-uncleanness is but suspended, not rendered inoperative, which contradicts R. Nahman.');">⁶</span> - R'Nahman said: I admit<span class="x" onmousemove="('comment',' Although a communal sacrifice may indeed be offered up also in a state of congregational impurity, it may not be eaten in a state of impurity. V. Pes. 77b.');">⁷</span> that where there is a remnant to be eaten [one would have to make an effort to procure a substitute sacrifice].<span class="x" onmousemove="('comment',' In the case of an 'Omer offering, where the priest takes a fistful, I admit that remnants to be consumed must be consumed in cleanliness.');">⁸</span>

Another objection was raised: If he was offering up the meal-offering of the bullocks or rams or sheep, and it became unclean in his hand, he should say so and one brings another one in its place; but if there be none [available] but the first, one tells him, 'Be wise and keep quiet'.<span class="x" onmousemove="('comment',' This text is apparently taken from the Tosef. Men. II, yet in that text the word for 'rams' is omitted.');">⁹</span> Does this not refer to the bullocks, rams and sheep offered up on the feast [of Sukkoth]?<span class="x" onmousemove="('comment',' V. Num. XXIX, 12ff. These are community sacrifices, with a definite time appointed for them, yet the law of impurity is only suspended, for 'one brings another one in its place'.');">¹⁰</span> - R'Nahman win answer you: No, the word 'bullock' refers to the bullock offered up in expiation of idolatry,<span class="x" onmousemove="('comment',' The passage in Num. XV, 22f: And when ye shall err and not observe all these commandments, then it shall be, if done in error by the congregation . . that all the congregation shall offer up one bullock for a burnt-offering, is assumed to refer to the main and most potent error: idolatry.');">¹¹</span>

and although it is a community sacrifice, since there is no definite time fixed for it, one endeavours [to find a substitute offering]; the wor 'rams' refers to the ram of Aaron<span class="x" onmousemove="('comment',' Offered up on the Day of Atonement.');">¹²</span> and although it is appointed to be sacrificed at a definite time, yet, sinc it is the offering of an individual, one endeavours [to procure a substitute]; the word 'lambs' refers to the lamb offered up together with the 'Omer-sheaf, of which<span class="x" onmousemove="('comment',' The meal-offering brought with the 'Omer lamb, of which a fistful was taken by the priest and the remnants eaten.');">¹³</span> there are remnants to be eaten.

- Another objection was raised:<span class="x" onmousemove="('comment',' V. Pes. 16b.');">¹⁴</span> If [sacrificial] blood became unclean and one sprinkled it, if by mistake, it is accepted;<span class="x" onmousemove="('comment',' And the flesh thereof may be eaten.');">¹⁵</span> if wilfully, it is not accepted!<span class="x" onmousemove="('comment',' [In so far that the flesh may not be eaten, though pardon is effected by means of the priest's plate (v. infra) . This proves that the law of uncleanness does operate in the case of a community (which is apparently included in the general terms of this teaching) .]');">¹⁶</span>

- This teaching refers to the sacrifice of an individual. Come and hear: For what [mistake at sacrifice] does the priest's plate<span class="x" onmousemove="('comment',' The source is Ex. XXVIII, 36-38: And thou shalt make a plate of pure gold and engrave upon it, like the engravings of a signet: HOLY OF THE LORD. And thou shalt put it on a thread of blue, and it shall be upon the mitre: upon the forefront of the mitre it shall be. And it shall be upon Aaron's forehead and Aaron shall bear the iniquity committed in the holy things which the children of Israel hallow.');">¹⁷</span> effect pardon?<span class="x" onmousemove="('comment',' Lit., 'Make (the sacrifice) acceptable.' iumr shzn xbt');">¹⁸</span>

Concerning blood, flesh, fat, which become unclean, whether by mistake or wilfully, whether by accident or voluntarily,<span class="x" onmousemove="('comment',' The word (free-will) after (wilfully) is tautologous, but it is a matter of Talmudic style, since (accident) is mentioned, its opposite is also included, illustratively rather than logically.');">¹⁹</span> whether [the sacrifice] was offered up by an individual or by the entire community.<span class="x" onmousemove="('comment',' Men. 25b.');">²⁰</span> Now if it enter your mind that the law of uncleanness is inoperative in case of a community, what need is there for [the priest's plate] to effect pardon? - R'Nahman will answer you: What has been taught about the plate's effecting pardon, refers only to the sacrifice of an individual.

Or, if you like, one might say, it refers also to such community sacrifices f which no definite time has been set. - Another objection was raised:<span class="x" onmousemove="('comment',' Men. 25b.');">²⁰</span> [Touching on] And Aaron shall bear the iniquity committed in the holy things.

Does he bear any kind of iniquity? If you mean the iniquity of piggul [ - a sacrifice rejectable<span class="x" onmousemove="('comment',' Lev. VII, 18: And if any of the flesh of the sacrifice of his peace-offerings (which according to the preceding verse may be eaten only in the day that it is offered on and on the morrow) be at all eaten on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abhorred thing (piggul) and the soul that eateth of it shall bear his iniquity. The term piggul although generally denoting vbnzk .uj the intention in the mind of the officiating priest to dispose of the sacrifice beyond the proper time () signifies here according to Rashi unuenk .uj the intended disposal thereof beyond the legal limits of space, () . V. Zeb. 28a. Tosaf. explains differently.');">²¹</span> because of the intended disposal beyond the legal limits of space], concerning this Scripture has said already, It will not be accepted.<span class="x" onmousemove="('comment',' V. note 5.');">²²</span> If you mean the iniquity of nothar,<span class="x" onmousemove="('comment',' [Lit., 'left over',generally portions of sacrifice left over beyond the legal time and here with the special meaning of the intended disposal of the sacrifice beyond the legal time, so Rashi.]');">²³</span> concerning that Scripture has said already, It shall not be imputed!<span class="x" onmousemove="('comment',' Lev. VII, 18.');">²⁴</span>