מהיכן נלמד שהפסוקים המחייבים קרבן עולה ויורד על טומאה מתייחסים למי שנכנס למקדש או אכל קודשים? ארבע תשובות שונות מובאות ונותחות. חלקן נדחות.
מהיכן נלמד שקרבן החטאת של יום הכיפורים הנעשה בפנים מכפר על מי שנכנס למקדש בטומאה או אכל קודשים כשידע בתחילה שהוא טמא, ואחר כך שכח ולבסוף לא נזכר?
לימוד החודש מוקדש ע”י בט בלקני לכבוד נכדתה, דבורה חנה סרח אייכל.
רוצים להקדיש למידה? התחל כאן:
תקציר
לימוד החודש מוקדש ע”י בט בלקני לכבוד נכדתה, דבורה חנה סרח אייכל.
שבועות ז׳
עוֹלֶה וְיוֹרֵד נַיְתֵי – מִידֵּי דְּהָוֵה אַשְּׁמִיעַת קוֹל וְאַבִּיטּוּי שְׂפָתַיִם!
one can bring a sliding-scale offering for the unwitting violation of a transgression whose intentional violation is not punishable by karet; just as is the case of a violation for “hearing the voice” (Leviticus 5:1), which is where a litigant asks a witness to testify about an event and he takes a false oath that he did not witness the event, and for taking a false oath with the “utterance of lips” (Leviticus 5:4). In both of these cases, an intentional violation is not punishable by karet, and nevertheless one is liable to bring a sliding-scale offering for an unwitting violation.
אָמַר קְרָא: ״בָּהּ״; ״בָּהּ״ – לְמַעוֹטֵי תְּרוּמָה.
The Gemara answers: It cannot be referring to one who partakes of teruma while ritually impure, as the verse concerning a sliding-scale offering states: “Or if he will touch impurity of a man in any manner of his impurity through which he can become impure” (Leviticus 5:3). The verse states “through which” to exclude an impure person who partakes of teruma from liability to bring a sliding-scale offering.
אֵימָא: ״בָּהּ״ – לְמַעוֹטֵי מִקְדָּשׁ; דְּלָא סַגִּי לֵיהּ בְּקׇרְבָּן עוֹלֶה וְיוֹרֵד עַד דְּמַיְיתֵי קׇרְבָּן קָבוּעַ!
The Gemara asks: But say the verse states “through which” to exclude one who defiles the Temple, and teaches that due to the severity of that transgression it is not sufficient for him to achieve atonement with a sliding-scale offering; rather, he will not achieve atonement until he brings a fixed sin-offering. Accordingly, no proof can be drawn from here.
קָרֵי רָבָא עֲלֵיהּ דְּרַבִּי: דּוֹלֶה מַיִם מִבּוֹרוֹת עֲמוּקִּים.
Rava read the following verse about Rabbi Yehuda HaNasi: “One who draws water from deep wells” (see Proverbs 20:5); this verse describes Rabbi Yehuda HaNasi, because by delving deeply into the Bible he found a source that a sliding-scale offering atones for the unwitting defiling of sacrificial foods by partaking of them while ritually impure.
דְּתַנְיָא, רַבִּי אוֹמֵר: אֶקְרָא אֲנִי ״חַיָּה״; ״בְּהֵמָה״ לָמָּה נֶאֶמְרָה? נֶאֱמַר כָּאן ״בְּהֵמָה טְמֵאָה״, וְנֶאֱמַר לְהַלָּן ״בְּהֵמָה טְמֵאָה״; מָה לְהַלָּן טוּמְאַת קוֹדֶשׁ, אַף כָּאן טוּמְאַת קוֹדֶשׁ.
This is as it is taught in a baraita concerning the verse: “Or if a person will have touched any impure object, whether the carcass of an impure animal [ḥayya] or the carcass of an impure domesticated animal [behema]” (Leviticus 5:2). Rabbi Yehuda HaNasi says: Since a domesticated animal is also referred to as a ḥayya, it would be sufficient if I would read only the verse’s clause about a ḥayya. Why then is an explicit clause about a behema stated? It is in order to derive a verbal analogy. It is stated in the verse here: “An impure domesticated animal,” and it is stated in the verse below with regard to one who intentionally defiles an offering by partaking of it while he is impure: “An impure domesticated animal” (Leviticus 7:21). Just as below the reference is to the defiling of sacrificial foods, so too here, the reference is to the defiling of sacrificial foods.
אַשְׁכְּחַן טוּמְאַת קוֹדֶשׁ, טוּמְאַת מִקְדָּשׁ מְנָלַן? אָמַר קְרָא: ״בְּכׇל קֹדֶשׁ לֹא תִגָּע וְאֶל הַמִּקְדָּשׁ לֹא תָבֹא״ – אִיתַּקַּשׁ מִקְדָּשׁ לְקוֹדֶשׁ.
The Gemara continues: We found a source for the halakha that the sliding-scale offering atones for the defiling of sacrificial foods; from where do we derive that it also atones for the defiling of the Temple by entering it while ritually impure? The verse states with regard to a woman after childbirth, who is impure due to having given birth: “She may not touch any sacred item and she may not enter the Temple” (Leviticus 12:4). The verse juxtaposes the Temple to sacred items to teach that the halakhot that apply to one apply to the other. Accordingly, the sliding-scale offering atones for both.
אִי הָכִי, תְּרוּמָה נָמֵי – דְּאָמַר מָר: ״בְּכׇל קֹדֶשׁ לֹא תִגָּע״ – לְרַבּוֹת אֶת הַתְּרוּמָה!
The Gemara asks: If so, that the liability to bring a sliding-scale offering is derived from this verse, then one should also be liable to bring the offering if he partakes of teruma while impure, as the Master said that the general term “sacred item,” in the verse: “She may not touch any sacred item,” serves to include teruma in the prohibition. Accordingly, it should also be included in the obligation to bring a sliding-scale offering.
הָא מִיעֵט רַחֲמָנָא ״בָּהּ״. אֵימָא ״בָּהּ״ – לְמַעוֹטֵי מִקְדָּשׁ! מִסְתַּבְּרָא מִקְדָּשׁ לָא מְמַעֲטִינַן, שֶׁכֵּן בְּכָרֵת כְּמוֹתָהּ.
The Gemara explains: The Merciful One excludes something with the term “through which” (Leviticus 5:3). Should we say that the term “through which” serves to exclude the defiling of the Temple? No, it is reasonable that we should not exclude the defiling of the Temple, as its intentional violation is punishable by karet, just like one who defiles sacrificial foods by partaking of them while he is impure. Rather, the term must serve to exclude one who partakes of teruma while impure.
אַדְּרַבָּה, תְּרוּמָה לָא מְמַעֲטִינַן – שֶׁכֵּן אֲכִילָה כְּמוֹתָהּ!
The Gemara offers a counterargument: On the contrary, we should not exclude one who partakes of teruma while impure, as it is a violation done through eating, similar to one who eats sacrificial food while impure. Therefore, there is still no proof that one is liable to bring a sliding-scale offering for defiling the Temple.
אֶלָּא אָמַר רָבָא: שָׁלֹשׁ כָּרֵיתוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְטוּמְאָה הַכְּתוּבָה בַּתּוֹרָה סְתָם. וְאֵינִי יוֹדֵעַ מָה הִיא,
Rather, Rava said it can be derived from the following: Why does the Torah mention three times the punishment of karet with regard to one who partakes of peace-offerings while he is impure? The three times are Leviticus 22:3, 7:20, and 7:21. One time is to apply the punishment to the general case of a ritually impure person who partakes of any type of offering, and one time is to apply it to the specific instance of a peace-offering, and one time is to apply it to another case of defiling something sacred that is written in the Torah without specifying what it is referring to, and I do not know from that passage what that case is.
הֱוֵי אוֹמֵר: טוּמְאַת קוֹדֶשׁ. וְאִם אֵינוֹ עִנְיָן לְטוּמְאַת קוֹדֶשׁ – דְּנָפְקָא לֵיהּ מִדְּרַבִּי, תְּנֵהוּ עִנְיָן לְטוּמְאַת מִקְדָּשׁ.
Rava continues: The only passage that describes the defiling of something sacred without specifying the situation is the passage in the Torah that discusses a sliding-scale offering brought for the defiling of sacrificial foods. Therefore, you must say that the third mention of karet is referring to the defiling of sacrificial foods. But if it is not needed to teach the matter of defiling sacrificial foods, as that has been derived through the verbal analogy of Rabbi Yehuda HaNasi, apply it to the matter of defiling the Temple. Accordingly, one who intentionally defiles the Temple by entering it while impure is liable to receive karet, and it is reasonable that he should be liable to bring a sliding-scale offering for doing so unwittingly.
וְהַאי מִיבְּעֵי לֵיהּ לְכִדְרַבִּי אֲבָהוּ! דְּאָמַר רַבִּי אֲבָהוּ: שָׁלֹשׁ כָּרֵיתוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לִדְבָרִים שֶׁאֵינָן נֶאֱכָלִין.
The Gemara asks: But that third mention is necessary in order to expound it in accordance with the statement of Rabbi Abbahu, as Rabbi Abbahu says: Why does the Torah mention three times the punishment of karet with regard to one who partakes of peace-offerings while he is ritually impure? One time is to apply the punishment to the general case of an impure person who partakes of any type of offering, and one time is to apply it to the specific instance of a peace-offering, and one time is to apply it to an impure person who eats items that are not generally eaten, such as frankincense.
וּלְרַבִּי שִׁמְעוֹן דְּאָמַר: דְּבָרִים שֶׁאֵינָן נֶאֱכָלִין אֵין חַיָּיבִין עֲלֵיהֶן כָּרֵת מִשּׁוּם טוּמְאָה; לְאֵיתוֹיֵי חַטָּאת הַפְּנִימִית. דְּסָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל וְאָמַר רַבִּי שִׁמְעוֹן: כֹּל שֶׁאֵינוֹ קָרֵב עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים אֵין חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, מִשּׁוּם טוּמְאָה נָמֵי לָא; קָא מַשְׁמַע לַן דְּמִיחַיַּיב.
The Gemara adds: And according to Rabbi Shimon, who says that for items that are not generally eaten one is not liable to be punished with karet for partaking of them while he is ritually impure, the third mention is necessary in order to include the case of an impure person who eats an internal sin-offering, as it could enter your mind to say that since Rabbi Shimon says: For any type of offering that is not sacrificed on and its blood applied to the external altar in the manner that peace-offerings are, one cannot be liable to be punished with karet for eating it if it is piggul, i.e., for eating such an offering if it was sacrificed with the intent to consume it after its appointed time. One might have thought that similarly, for such an offering, one is also not liable to be punished with karet for intentionally partaking of it while ritually impure; the third mention teaches us that one is indeed liable. Therefore, there is still no proof that one is liable to bring a sliding-scale offering for unwittingly entering the Temple while impure.
אֶלָּא אָמְרִי נְהַרְדָּעֵי מִשְּׁמֵיהּ דְּרָבָא: שָׁלֹשׁ טוּמְאוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְטוּמְאָה הַכְּתוּבָה בְּתוֹרָה סְתָם. וְאֵינִי יוֹדֵעַ מָה הִיא,
Rather, the Sages of Neharde’a said in the name of Rava that it can be derived from the following: Why does the Torah mention three times the ritually impure status with regard to one who partakes of peace-offerings while he is impure? That is, each of the three times that the Torah mentions the punishment of karet, it also mentions the fact that the person was impure at the time. One time is for the general case of an impure person who partakes of any type of offering, and one time is for the specific instance of one who partakes of a peace-offering, and one time is to apply it to another case of defiling something sacred that is written in the Torah without specifying what it is referring to, and I do not know from that passage what the case is.
הֱוֵי אוֹמֵר טוּמְאַת קוֹדֶשׁ; וְאִם אֵינוֹ עִנְיָן לְטוּמְאַת קוֹדֶשׁ – דְּנָפְקָא לֵיהּ מִדְּרַבִּי, תְּנֵהוּ עִנְיָן לְטוּמְאַת מִקְדָּשׁ.
Now, the only passage that describes the defiling of something sacred without specifying the situation is the passage in the Torah that discusses a sliding-scale offering that is brought for the defiling of sacrificial foods. Therefore, you must say that the third mention of karet is referring to the defiling of sacrificial foods. But if it is not needed to teach the matter of defiling sacrificial foods, as that has been derived through the verbal analogy of Rabbi Yehuda HaNasi, apply it to the matter of defiling the Temple.
וְהַאי נָמֵי מִיבְּעֵי לֵיהּ – אַיְּידֵי דְּבָעֵי לְמִכְתַּב כָּרֵת לְכִדְרַבִּי אֲבָהוּ, כְּתַב נָמֵי טְמָאוֹת, דְּלָא סַגִּי לַהּ בְּלָאו הָכִי!
The Gemara asks: But that third mention is also necessary, because since it is necessary for the Torah to write the karet punishment three times in order to expound it in accordance with the statement of Rabbi Abbahu, it also has to write that the person was ritually impure, as it is not sufficient to mention the punishment without mentioning for what the punishment is given. Accordingly, there is still no proof that one is liable to bring a sliding-scale offering for unwittingly defiling the Temple.
אֶלָּא אָמַר רָבָא: אָתְיָא ״טוּמְאָתוֹ״–״טוּמְאָתוֹ״; כְּתִיב הָכָא: ״לְכֹל טוּמְאָתוֹ״,
Rather, Rava said: It is derived from a verbal analogy between the terms “his impurity” and “his impurity,” as follows: It is written here, with regard to a sliding-scale offering: “Or if he will touch impurity of a man in any manner of his impurity through which he can become impure” (Leviticus 5:3),
וּכְתִיב הָתָם: ״טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בּוֹ״; מָה לְהַלָּן טוּמְאַת מִקְדָּשׁ, אַף כָּאן טוּמְאַת מִקְדָּשׁ.
and it is written there with regard to the red heifer: “Whoever touches the corpse of a man who died and is not sprinkled, he will have contaminated the Tabernacle of God…he will be impure, his impurity is still upon him” (Numbers 19:13). This verbal analogy teaches that just as there the verse is referring to the defiling of the Temple, so too here, the sliding-scale offering is brought to atone for the defiling of the Temple.
וְאֶלָּא ״בָּהּ״ לְמָה לִי?
The Gemara asks: But if so, why do I need the term “through which” (Leviticus 5:3)? The Gemara earlier derived from this term that one who is impure and unwittingly eats teruma is not liable to bring a sliding-scale offering. The Gemara has now derived that the sliding-scale offering atones specifically for the unwitting defiling of the Temple. If so, it is obvious that one is not liable for unwittingly eating teruma, and the phrase is superfluous.
לְרַבּוֹת נִבְלַת עוֹף טָהוֹר.
The Gemara answers: The term “through which” serves to include one who was rendered impure by eating the unslaughtered carcass of a kosher bird. Unlike other impure items, which render impure any person who touches them, the carcass of a kosher bird renders a person impure only if he eats it. Therefore, one might have thought he would not be liable for entering the Temple if he was rendered impure by having eaten the carcass of a kosher bird. The extra term is therefore necessary to teach that one is liable.
הָא אָמְרַתְּ: ״בָּהּ״ מִיעוּטָא הוּא! מִשּׁוּם דְּמִיעוּטָא הוּא – אִיַּיתַּר; כְּתִיב: ״אוֹ כִּי יִגַּע״ – דְּבַר נְגִיעָה אִין דְּלָאו בַּר נְגִיעָה לָא, וּכְתִיב ״בָּהּ״ – מִיעוּטָא; הָוֵי מִיעוּט אַחַר מִיעוּט, וְאֵין מִיעוּט אַחַר מִיעוּט אֶלָּא לְרַבּוֹת.
The Gemara challenges: But didn’t you say above that the term “through which” is a restriction? How can you now use it to include additional cases? The Gemara explains: It is precisely because it is a restriction that it includes additional cases. As it is written at the beginning of that verse: “Or if he will touch an impurity of a man” (Leviticus 5:3), which indicates that one who is impure with a form of impurity that can impart impurity through touching, yes, he is liable for defiling the Temple by entering it in his impure state. But if one is impure with a form of impurity that cannot impart impurity through touching, then one would not be liable. Therefore, the verse opens with a restriction, and when the verse continues, and it is written “through which,” which is also a restriction, this constitutes a restriction after a restriction, and a restriction after a restriction serves only to amplify the halakha, applying it to additional cases.
יֵשׁ בָּהּ יְדִיעָה בַּתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַּסּוֹף – שָׂעִיר הַנַּעֲשֶׂה בִּפְנִים וְכוּ׳. תָּנוּ רַבָּנַן: ״וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וְגוֹ׳״ –
§ The mishna continues: For cases in which one had awareness at the beginning, but then transgressed during a lapse of awareness and still had no awareness at the end, the goat whose blood presentation is performed inside the Sanctuary on Yom Kippur, and Yom Kippur itself, suspend any punishment that he deserves until he becomes aware of his transgression, at which point he must bring a sliding-scale offering. The Sages taught in a baraita: The verse states with regard to the internal goat offering: “And he shall effect atonement upon the Sanctuary from the impurities of the children of Israel and from their acts of rebellion, for all their sins” (Leviticus 16:16).
יֵשׁ לִי בְּעִנְיָן זֶה לְהָבִיא שָׁלֹשׁ טְומָאוֹת: טוּמְאַת עֲבוֹדָה זָרָה, וְטוּמְאַת גִּילּוּי עֲרָיוֹת, וְטוּמְאַת שְׁפִיכוּת דָּמִים.
With regard to this matter, i.e., the atonement effected by the sacrifice of the goat, I can state that this verse serves to amplify the atonement by teaching that the goat offering atones for the following three sins, which the Torah is referring to as impurities: The impurity of the sin of idol worship, and the impurity of engaging in forbidden sexual relations, and the impurity of perpetrating bloodshed.
בַּעֲבוֹדָה זָרָה הוּא אוֹמֵר: ״לְמַעַן טַמֵּא אֶת מִקְדָּשִׁי״; בְּגִילּוּי עֲרָיוֹת הוּא אוֹמֵר: ״וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת וְגוֹ׳ וְלֹא תִטַּמְּאוּ בָּהֶם״; בִּשְׁפִיכוּת דָּמִים הוּא אוֹמֵר: ״וְלֹא תְטַמֵּא אֶת הָאָרֶץ״. יָכוֹל עַל שָׁלֹשׁ טְומָאוֹת הַלָּלוּ יְהֵא שָׂעִיר מְכַפֵּר? תַּלְמוּד לוֹמַר: ״מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל״ – וְלֹא כׇּל טוּמְאוֹת.
The baraita demonstrates that each of these sins is referred to as impurity: With regard to idol worship the verse states: “For he had given his offspring to Molekh in order to render impure My Sanctuary” (Leviticus 20:3). With regard to forbidden sexual relations the verse states: “You shall safeguard My charge not to do any of the abominable traditions that were done before you and not to render yourself impure through them” (Leviticus 18:30). With regard to bloodshed the verse states: “The land will not atone for the blood that was spilled on it except through the blood of the one who spilled it; you shall not render the land impure” (Numbers 35:34). One might have thought that the goat offering would atone for these three types of impurities. To counter this, the verse states: “From the impurities of the children of Israel” (Leviticus 16:16). The restrictive term “from” indicates that it atones for some impurities but not for all impurities.
מָה מָצִינוּ שֶׁחִלֵּק הַכָּתוּב מִכְּלַל כׇּל טוּמְאוֹת – הֱוֵי אוֹמֵר טוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו; אַף כָּאן – בְּטוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו. דִּבְרֵי רַבִּי יְהוּדָה.
The baraita derives the type of impurity for which the goat offering does atone: What do we find is the impurity that the verse differentiates from all other impurities? You must say that the verse is referring to the defiling of the Temple or its sacrificial foods. It is specifically for this transgression that the Torah provides one with the means of achieving atonement, i.e., by bringing a sliding-scale offering. So too here, since the verse limits the atonement of the goat offering to transgressions involving impurity, it is logical that it can also atone only for the defiling of the Temple or its sacrificial foods. This is the statement of Rabbi Yehuda.
רַבִּי שִׁמְעוֹן אוֹמֵר: מִמְּקוֹמוֹ הוּא מוּכְרָע; הֲרֵי הוּא אוֹמֵר: ״וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת״ – מִטּוּמְאוֹת שֶׁל קוֹדֶשׁ.
Rabbi Shimon says: It is not necessary to derive which transgressions the goat offering atones for by comparing the verse written concerning it to a different verse. Rather, from its own place, i.e., from the verse about the atonement effected by the goat itself, it can be determined, as it states: “And he shall effect atonement upon the Sanctuary [hakodesh] from the impurities of the children of Israel,” which should be interpreted as saying that it atones for the defiling of anything sacred [kodesh], i.e., the Temple or its sacrificial foods.
יָכוֹל עַל כׇּל טוּמְאָה שֶׁבַּקּוֹדֶשׁ יְהֵא שָׂעִיר זֶה מְכַפֵּר? תַּלְמוּד לוֹמַר: ״וּמִפִּשְׁעֵיהֶם לְכׇל חַטֹּאתָם״ – חֲטָאִים דּוּמְיָא דִּפְשָׁעִים; מָה פְּשָׁעִים שֶׁאֵינָם בְּנֵי קׇרְבָּן, אַף חֲטָאִים שֶׁאֵינָם בְּנֵי קׇרְבָּן.
The baraita continues: One might have thought that this goat offering would atone for all cases of the defiling of the Temple, even where there was awareness at the beginning and at the end. To counter this, the verse states: “And from their acts of rebellion, for all their sins” (Leviticus 16:16), which indicates that the goat offering atones only for sins that are similar to acts of rebellion. Just as it atones for acts of rebellion that are not subject to atonement through an offering, as sin-offerings brought by an individual are brought only for unwitting sins, so too, it atones only for sins that are not subject to atonement through an offering. As long as one does not become aware of his sin, it cannot be atoned for through the sliding-scale offering. Accordingly, the goat will atone for it.
וּמִנַּיִן לְיֵשׁ בָּהּ יְדִיעָה בַּתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַּסּוֹף, שֶׁשָּׂעִיר זֶה תּוֹלֶה? תַּלְמוּד לוֹמַר: ״לְכׇל חַטֹּאתָם״ – חַיָּיבֵי חַטָּאוֹת בַּמַּשְׁמָע.
The baraita continues. And from where is it derived for a case in which one had awareness at the beginning but did not have awareness at the end, that this goat suspends the punishment that he deserved until he becomes aware of his transgression? The verse states “for all their sins,” from which it is indicated that the goat offering atones only for those who are potentially liable to bring a sin-offering, i.e., the sliding-scale offering, should they become aware of their sin.
אָמַר מָר: יֵשׁ לִי בְּעִנְיָן זֶה לְהָבִיא שָׁלֹשׁ טוּמְאוֹת – טוּמְאַת עֲבוֹדָה זָרָה, וְטוּמְאַת גִּילּוּי עֲרָיוֹת, וְטוּמְאַת שְׁפִיכוּת דָּמִים.
The Gemara clarifies some of the details of the baraita. The Master said: With regard to this matter, I can state that this verse serves to amplify the atonement by teaching that the goat offering atones for the following three sins, which the Torah is referring to as impurities: The impurity of the sin of idol worship, and the impurity of engaging in forbidden sexual relations, and the impurity of perpetrating bloodshed.
הַאי עֲבוֹדָה זָרָה, הֵיכִי דָּמֵי? אִי בְּמֵזִיד – בַּר קְטָלָא הוּא! אִי בְּשׁוֹגֵג – בַּר קׇרְבָּן הוּא!
The Gemara asks: Concerning this sin of idol worship, for which one might have thought the goat would atone, what are the circumstances? If you say the reference is to a case where he transgressed intentionally, then one can counter that he is subject to the death penalty and no offering will atone for his sin. And if you say the reference is to a case where he transgressed unwittingly, then one can counter that he is liable to bring his own sin-offering for his transgression, and the goat will not atone for him.
בְּמֵזִיד – וְלָא אַתְרוֹ בֵּיהּ, בְּשׁוֹגֵג – וְלָא אִתְיְידַע לֵיהּ.
The Gemara answers: The goat offering atones in a case where he transgressed intentionally but witnesses did not forewarn him about his transgression, and therefore he is not liable to receive the death penalty. It also atones in a case where he transgressed unwittingly, but by the time Yom Kippur arrived he had still not become aware of his transgression and therefore he was not liable to bring an offering.
לעקוב
העמקה
רוצה להבין מה באמת קורה מתחת לפני השטח של הסוגיה?
שיעורים, פודקאסטים והרחבות של מיטב המורות שלנו יפתחו לך עוד זוויות וכיווני חשיבה.
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חדשה בלימוד הגמרא?
זה הדף הראשון שלך? איזו התרגשות עצומה! יש לנו בדיוק את התכנים והכלים שיעזרו לך לעשות את הצעדים הראשונים ללמידה בקצב וברמה שלך, כך תוכלי להרגיש בנוח גם בתוך הסוגיות המורכבות ומאתגרות.
פסיפס הלומדות שלנו
גלי את קהילת הלומדות שלנו, מגוון נשים, רקעים וסיפורים. כולן חלק מתנועה ומסע מרגש ועוצמתי.
התחלתי בתחילת הסבב, והתמכרתי. זה נותן משמעות נוספת ליומיום ומאוד מחזק לתת לזה מקום בתוך כל שגרת הבית-עבודה השוטפת.
רעות אברהמי
בית שמש, ישראל
כבר סיפרתי בסיום של מועד קטן.
הלימוד מאוד משפיעה על היום שלי כי אני לומדת עם רבנית מישל על הבוקר בזום. זה נותן טון לכל היום – בסיס למחשבות שלי .זה זכות גדול להתחיל את היום בלימוד ובתפילה. תודה רבה !
שרה ברלוביץ
ירושלים, ישראל
התחלתי ללמוד לפני כשנתיים בשאיפה לסיים לראשונה מסכת אחת במהלך חופשת הלידה.
אחרי מסכת אחת כבר היה קשה להפסיק…
נעה גלנט
ירוחם, ישראל
אחי, שלומד דף יומי ממסכת ברכות, חיפש חברותא ללימוד מסכת ראש השנה והציע לי. החברותא היתה מאתגרת טכנית ורוב הזמן נעשתה דרך הטלפון, כך שבסיום המסכת נפרדו דרכינו. אחי חזר ללמוד לבד, אבל אני כבר נכבשתי בקסם הגמרא ושכנעתי את האיש שלי להצטרף אלי למסכת ביצה. מאז המשכנו הלאה, ועכשיו אנחנו מתרגשים לקראתו של סדר נשים!
שולמית סבן
נוקדים, ישראל
"
גם אני התחלתי בסבב הנוכחי וב””ה הצלחתי לסיים את רוב המסכתות . בזכות הרבנית מישל משתדלת לפתוח את היום בשיעור הזום בשעה 6:20 .הלימוד הפך להיות חלק משמעותי בחיי ויש ימים בהם אני מצליחה לחזור על הדף עם מלמדים נוספים ששיעוריהם נמצאים במרשתת. שמחה להיות חלק מקהילת לומדות ברחבי העולם. ובמיוחד לשמש דוגמה לנכדותיי שאי””ה יגדלו לדור שלימוד תורה לנשים יהיה משהו שבשגרה. "
רונית שביט
נתניה, ישראל
בתחילת הסבב הנוכחי של לימוד הדף היומי, נחשפתי לחגיגות המרגשות באירועי הסיום ברחבי העולם. והבטחתי לעצמי שבקרוב אצטרף גם למעגל הלומדות. הסבב התחיל כאשר הייתי בתחילת דרכי בתוכנית קרן אריאל להכשרת יועצות הלכה של נשמ”ת. לא הצלחתי להוסיף את ההתחייבות לדף היומי על הלימוד האינטנסיבי של תוכנית היועצות. בבוקר למחרת המבחן הסופי בנשמ”ת, התחלתי את לימוד הדף במסכת סוכה ומאז לא הפסקתי.
חנה שחם-רוזבי (ד”ר)
קרית גת, ישראל
לצערי גדלתי בדור שבו לימוד גמרא לנשים לא היה דבר שבשגרה ושנים שאני חולמת להשלים את הפער הזה.. עד שלפני מספר שבועות, כמעט במקרה, נתקלתי במודעת פרסומת הקוראת להצטרף ללימוד מסכת תענית. כשקראתי את המודעה הרגשתי שהיא כאילו נכתבה עבורי – "תמיד חלמת ללמוד גמרא ולא ידעת איך להתחיל”, "בואי להתנסות במסכת קצרה וקלה” (רק היה חסר שהמודעה תיפתח במילים "מיכי שלום”..). קפצתי למים ו- ב”ה אני בדרך להגשמת החלום:)
מיכי קדוש
מורשת, ישראל
באירוע של הדרן בנייני האומה. בהשראתה של אמי שלי שסיימה את הש”ס בסבב הקודם ובעידוד מאיר , אישי, וילדיי וחברותיי ללימוד במכון למנהיגות הלכתית של רשת אור תורה סטון ומורתיי הרבנית ענת נובוסלסקי והרבנית דבורה עברון, ראש המכון למנהיגות הלכתית.
הלימוד מעשיר את יומי, מחזיר אותי גם למסכתות שכבר סיימתי וידוע שאינו דומה מי ששונה פרקו מאה לשונה פרקו מאה ואחת במיוחד מרתקים אותי החיבורים בין המסכתות
רוית קלך
מודיעין, ישראל
A life-changing journey started with a Chanukah family tiyul to Zippori, home of the Sanhedrin 2 years ago and continued with the Syum in Binanei Hauma where I was awed by the energy of 3000 women dedicated to learning daf Yomi. Opening my morning daily with a fresh daf, I am excited with the new insights I find enriching my life and opening new and deeper horizons for me.
בקי גולדשטיין
Elazar gush etzion, Israel
התחלתי ללמוד דף יומי בסבב הקודם. זכיתי לסיים אותו במעמד המרגש של הדרן. בסבב הראשון ליווה אותי הספק, שאולי לא אצליח לעמוד בקצב ולהתמיד. בסבב השני אני לומדת ברוגע, מתוך אמונה ביכולתי ללמוד ולסיים. בסבב הלימוד הראשון ליוותה אותי חוויה מסויימת של בדידות. הדרן העניקה לי קהילת לימוד ואחוות נשים. החוויה של סיום הש”ס במעמד כה גדול כשנשים שאינן מכירות אותי, שמחות ומתרגשות עבורי , היתה חוויה מרוממת נפש
אילנית ווייל
קיבוץ מגדל עוז, ישראל
אחרי שראיתי את הסיום הנשי של הדף היומי בבנייני האומה זה ריגש אותי ועורר בי את הרצון להצטרף. לא למדתי גמרא קודם לכן בכלל, אז הכל היה לי חדש, ולכן אני לומדת בעיקר מהשיעורים פה בהדרן, בשוטנשטיין או בחוברות ושיננתם.
רבקה שלוס
בית שמש, ישראל
אמא שלי למדה איתי ש”ס משנה, והתחילה ללמוד דף יומי. אני החלטתי שאני רוצה ללמוד גם. בהתחלה למדתי איתה, אח”כ הצטרפתי ללימוד דף יומי שהרב דני וינט מעביר לנוער בנים בעתניאל. במסכת עירובין עוד חברה הצטרפה אלי וכשהתחלנו פסחים הרב דני פתח לנו שעור דף יומי לבנות. מאז אנחנו לומדות איתו קבוע כל יום את הדף היומי (ובשבת אבא שלי מחליף אותו). אני נהנית מהלימוד, הוא מאתגר ומעניין
רננה הלמן
עתניאל, ישראל
ראיתי את הסיום הגדול בבנייני האומה וכל כך התרשמתי ורציתי לקחת חלק.. אבל לקח לי עוד כשנה וחצי )באמצע מסיכת שבת להצטרף..
הלימוד חשוב לי מאוד.. אני תמיד במרדף אחרי הדף וגונבת כל פעם חצי דף כשהילדים עסוקים ומשלימה אח”כ אחרי שכולם הלכו לישון..
אולגה מזרחי
ירושלים, ישראל
למדתי גמרא מכיתה ז- ט ב Maimonides School ואחרי העליה שלי בגיל 14 לימוד הגמרא, שלא היה כל כך מקובל בימים אלה, היה די ספוראדי. אחרי "ההתגלות” בבנייני האומה התחלתי ללמוד בעיקר בדרך הביתה למדתי מפוקקטסים שונים. לאט לאט ראיתי שאני תמיד חוזרת לרבנית מישל פרבר. באיזה שהוא שלב התחלתי ללמוד בזום בשעה 7:10 .
היום "אין מצב” שאני אתחיל את היום שלי ללא לימוד עם הרבנית מישל עם כוס הקפה שלי!!
דבי גביר
חשמונאים, ישראל
My explorations into Gemara started a few days into the present cycle. I binged learnt and become addicted. I’m fascinated by the rich "tapestry” of intertwined themes, connections between Masechtot, conversations between generations of Rabbanim and learners past and present all over the world. My life has acquired a golden thread, linking generations with our amazing heritage.
Thank you.
סוזן כשדן
חשמונאים, Israel
התחלתי ללמוד דף יומי בתחילת מסכת ברכות, עוד לא ידעתי כלום. נחשפתי לסיום הש״ס, ובעצם להתחלה מחדש בתקשורת, הפתיע אותי לטובה שהיה מקום לעיסוק בתורה.
את המסכתות הראשונות למדתי, אבל לא סיימתי (חוץ מעירובין איכשהו). השנה כשהגעתי למדרשה, נכנסתי ללופ, ואני מצליחה להיות חלק, סיימתי עם החברותא שלי את כל המסכתות הקצרות, גם כשהיינו חולות קורונה ובבידודים, למדנו לבד, העיקר לא לצבור פער, ומחכות ליבמות 🙂
עדן ישורון
מזכרת בתיה, ישראל
בתחילת הסבב הנוכחי של לימוד הדף היומי, נחשפתי לחגיגות המרגשות באירועי הסיום ברחבי העולם. והבטחתי לעצמי שבקרוב אצטרף גם למעגל הלומדות. הסבב התחיל כאשר הייתי בתחילת דרכי בתוכנית קרן אריאל להכשרת יועצות הלכה של נשמ”ת. לא הצלחתי להוסיף את ההתחייבות לדף היומי על הלימוד האינטנסיבי של תוכנית היועצות. בבוקר למחרת המבחן הסופי בנשמ”ת, התחלתי את לימוד הדף במסכת סוכה ומאז לא הפסקתי.
חנה שחם-רוזבי (ד”ר)
קרית גת, ישראל
התחלתי לפני 8 שנים במדרשה. לאחרונה סיימתי מסכת תענית בלמידה עצמית ועכשיו לקראת סיום מסכת מגילה.
דניאלה ברוכים
רעננה, ישראל
כבר סיפרתי בסיום של מועד קטן.
הלימוד מאוד משפיעה על היום שלי כי אני לומדת עם רבנית מישל על הבוקר בזום. זה נותן טון לכל היום – בסיס למחשבות שלי .זה זכות גדול להתחיל את היום בלימוד ובתפילה. תודה רבה !
שרה ברלוביץ
ירושלים, ישראל
התחלתי ללמוד דף לפני קצת יותר מ-5 שנים, כשלמדתי רבנות בישיבת מהר”ת בניו יורק. בדיעבד, עד אז, הייתי בלימוד הגמרא שלי כמו מישהו שאוסף חרוזים משרשרת שהתפזרה, פה משהו ושם משהו, ומאז נפתח עולם ומלואו…. הדף נותן לי לימוד בצורה מאורגנת, שיטתית, יום-יומית, ומלמד אותי לא רק ידע אלא את השפה ודרך החשיבה שלנו. לשמחתי, יש לי סביבה תומכת וההרגשה שלי היא כמו בציטוט שבחרתי: הדף משפיע לטובה על כל היום שלי.
מיכל כהנא
חיפה, ישראל
שבועות ז׳
עוֹלֶה וְיוֹרֵד נַיְתֵי – מִידֵּי דְּהָוֵה אַשְּׁמִיעַת קוֹל וְאַבִּיטּוּי שְׂפָתַיִם!
one can bring a sliding-scale offering for the unwitting violation of a transgression whose intentional violation is not punishable by karet; just as is the case of a violation for “hearing the voice” (Leviticus 5:1), which is where a litigant asks a witness to testify about an event and he takes a false oath that he did not witness the event, and for taking a false oath with the “utterance of lips” (Leviticus 5:4). In both of these cases, an intentional violation is not punishable by karet, and nevertheless one is liable to bring a sliding-scale offering for an unwitting violation.
אָמַר קְרָא: ״בָּהּ״; ״בָּהּ״ – לְמַעוֹטֵי תְּרוּמָה.
The Gemara answers: It cannot be referring to one who partakes of teruma while ritually impure, as the verse concerning a sliding-scale offering states: “Or if he will touch impurity of a man in any manner of his impurity through which he can become impure” (Leviticus 5:3). The verse states “through which” to exclude an impure person who partakes of teruma from liability to bring a sliding-scale offering.
אֵימָא: ״בָּהּ״ – לְמַעוֹטֵי מִקְדָּשׁ; דְּלָא סַגִּי לֵיהּ בְּקׇרְבָּן עוֹלֶה וְיוֹרֵד עַד דְּמַיְיתֵי קׇרְבָּן קָבוּעַ!
The Gemara asks: But say the verse states “through which” to exclude one who defiles the Temple, and teaches that due to the severity of that transgression it is not sufficient for him to achieve atonement with a sliding-scale offering; rather, he will not achieve atonement until he brings a fixed sin-offering. Accordingly, no proof can be drawn from here.
קָרֵי רָבָא עֲלֵיהּ דְּרַבִּי: דּוֹלֶה מַיִם מִבּוֹרוֹת עֲמוּקִּים.
Rava read the following verse about Rabbi Yehuda HaNasi: “One who draws water from deep wells” (see Proverbs 20:5); this verse describes Rabbi Yehuda HaNasi, because by delving deeply into the Bible he found a source that a sliding-scale offering atones for the unwitting defiling of sacrificial foods by partaking of them while ritually impure.
דְּתַנְיָא, רַבִּי אוֹמֵר: אֶקְרָא אֲנִי ״חַיָּה״; ״בְּהֵמָה״ לָמָּה נֶאֶמְרָה? נֶאֱמַר כָּאן ״בְּהֵמָה טְמֵאָה״, וְנֶאֱמַר לְהַלָּן ״בְּהֵמָה טְמֵאָה״; מָה לְהַלָּן טוּמְאַת קוֹדֶשׁ, אַף כָּאן טוּמְאַת קוֹדֶשׁ.
This is as it is taught in a baraita concerning the verse: “Or if a person will have touched any impure object, whether the carcass of an impure animal [ḥayya] or the carcass of an impure domesticated animal [behema]” (Leviticus 5:2). Rabbi Yehuda HaNasi says: Since a domesticated animal is also referred to as a ḥayya, it would be sufficient if I would read only the verse’s clause about a ḥayya. Why then is an explicit clause about a behema stated? It is in order to derive a verbal analogy. It is stated in the verse here: “An impure domesticated animal,” and it is stated in the verse below with regard to one who intentionally defiles an offering by partaking of it while he is impure: “An impure domesticated animal” (Leviticus 7:21). Just as below the reference is to the defiling of sacrificial foods, so too here, the reference is to the defiling of sacrificial foods.
אַשְׁכְּחַן טוּמְאַת קוֹדֶשׁ, טוּמְאַת מִקְדָּשׁ מְנָלַן? אָמַר קְרָא: ״בְּכׇל קֹדֶשׁ לֹא תִגָּע וְאֶל הַמִּקְדָּשׁ לֹא תָבֹא״ – אִיתַּקַּשׁ מִקְדָּשׁ לְקוֹדֶשׁ.
The Gemara continues: We found a source for the halakha that the sliding-scale offering atones for the defiling of sacrificial foods; from where do we derive that it also atones for the defiling of the Temple by entering it while ritually impure? The verse states with regard to a woman after childbirth, who is impure due to having given birth: “She may not touch any sacred item and she may not enter the Temple” (Leviticus 12:4). The verse juxtaposes the Temple to sacred items to teach that the halakhot that apply to one apply to the other. Accordingly, the sliding-scale offering atones for both.
אִי הָכִי, תְּרוּמָה נָמֵי – דְּאָמַר מָר: ״בְּכׇל קֹדֶשׁ לֹא תִגָּע״ – לְרַבּוֹת אֶת הַתְּרוּמָה!
The Gemara asks: If so, that the liability to bring a sliding-scale offering is derived from this verse, then one should also be liable to bring the offering if he partakes of teruma while impure, as the Master said that the general term “sacred item,” in the verse: “She may not touch any sacred item,” serves to include teruma in the prohibition. Accordingly, it should also be included in the obligation to bring a sliding-scale offering.
הָא מִיעֵט רַחֲמָנָא ״בָּהּ״. אֵימָא ״בָּהּ״ – לְמַעוֹטֵי מִקְדָּשׁ! מִסְתַּבְּרָא מִקְדָּשׁ לָא מְמַעֲטִינַן, שֶׁכֵּן בְּכָרֵת כְּמוֹתָהּ.
The Gemara explains: The Merciful One excludes something with the term “through which” (Leviticus 5:3). Should we say that the term “through which” serves to exclude the defiling of the Temple? No, it is reasonable that we should not exclude the defiling of the Temple, as its intentional violation is punishable by karet, just like one who defiles sacrificial foods by partaking of them while he is impure. Rather, the term must serve to exclude one who partakes of teruma while impure.
אַדְּרַבָּה, תְּרוּמָה לָא מְמַעֲטִינַן – שֶׁכֵּן אֲכִילָה כְּמוֹתָהּ!
The Gemara offers a counterargument: On the contrary, we should not exclude one who partakes of teruma while impure, as it is a violation done through eating, similar to one who eats sacrificial food while impure. Therefore, there is still no proof that one is liable to bring a sliding-scale offering for defiling the Temple.
אֶלָּא אָמַר רָבָא: שָׁלֹשׁ כָּרֵיתוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְטוּמְאָה הַכְּתוּבָה בַּתּוֹרָה סְתָם. וְאֵינִי יוֹדֵעַ מָה הִיא,
Rather, Rava said it can be derived from the following: Why does the Torah mention three times the punishment of karet with regard to one who partakes of peace-offerings while he is impure? The three times are Leviticus 22:3, 7:20, and 7:21. One time is to apply the punishment to the general case of a ritually impure person who partakes of any type of offering, and one time is to apply it to the specific instance of a peace-offering, and one time is to apply it to another case of defiling something sacred that is written in the Torah without specifying what it is referring to, and I do not know from that passage what that case is.
הֱוֵי אוֹמֵר: טוּמְאַת קוֹדֶשׁ. וְאִם אֵינוֹ עִנְיָן לְטוּמְאַת קוֹדֶשׁ – דְּנָפְקָא לֵיהּ מִדְּרַבִּי, תְּנֵהוּ עִנְיָן לְטוּמְאַת מִקְדָּשׁ.
Rava continues: The only passage that describes the defiling of something sacred without specifying the situation is the passage in the Torah that discusses a sliding-scale offering brought for the defiling of sacrificial foods. Therefore, you must say that the third mention of karet is referring to the defiling of sacrificial foods. But if it is not needed to teach the matter of defiling sacrificial foods, as that has been derived through the verbal analogy of Rabbi Yehuda HaNasi, apply it to the matter of defiling the Temple. Accordingly, one who intentionally defiles the Temple by entering it while impure is liable to receive karet, and it is reasonable that he should be liable to bring a sliding-scale offering for doing so unwittingly.
וְהַאי מִיבְּעֵי לֵיהּ לְכִדְרַבִּי אֲבָהוּ! דְּאָמַר רַבִּי אֲבָהוּ: שָׁלֹשׁ כָּרֵיתוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לִדְבָרִים שֶׁאֵינָן נֶאֱכָלִין.
The Gemara asks: But that third mention is necessary in order to expound it in accordance with the statement of Rabbi Abbahu, as Rabbi Abbahu says: Why does the Torah mention three times the punishment of karet with regard to one who partakes of peace-offerings while he is ritually impure? One time is to apply the punishment to the general case of an impure person who partakes of any type of offering, and one time is to apply it to the specific instance of a peace-offering, and one time is to apply it to an impure person who eats items that are not generally eaten, such as frankincense.
וּלְרַבִּי שִׁמְעוֹן דְּאָמַר: דְּבָרִים שֶׁאֵינָן נֶאֱכָלִין אֵין חַיָּיבִין עֲלֵיהֶן כָּרֵת מִשּׁוּם טוּמְאָה; לְאֵיתוֹיֵי חַטָּאת הַפְּנִימִית. דְּסָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל וְאָמַר רַבִּי שִׁמְעוֹן: כֹּל שֶׁאֵינוֹ קָרֵב עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים אֵין חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, מִשּׁוּם טוּמְאָה נָמֵי לָא; קָא מַשְׁמַע לַן דְּמִיחַיַּיב.
The Gemara adds: And according to Rabbi Shimon, who says that for items that are not generally eaten one is not liable to be punished with karet for partaking of them while he is ritually impure, the third mention is necessary in order to include the case of an impure person who eats an internal sin-offering, as it could enter your mind to say that since Rabbi Shimon says: For any type of offering that is not sacrificed on and its blood applied to the external altar in the manner that peace-offerings are, one cannot be liable to be punished with karet for eating it if it is piggul, i.e., for eating such an offering if it was sacrificed with the intent to consume it after its appointed time. One might have thought that similarly, for such an offering, one is also not liable to be punished with karet for intentionally partaking of it while ritually impure; the third mention teaches us that one is indeed liable. Therefore, there is still no proof that one is liable to bring a sliding-scale offering for unwittingly entering the Temple while impure.
אֶלָּא אָמְרִי נְהַרְדָּעֵי מִשְּׁמֵיהּ דְּרָבָא: שָׁלֹשׁ טוּמְאוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְטוּמְאָה הַכְּתוּבָה בְּתוֹרָה סְתָם. וְאֵינִי יוֹדֵעַ מָה הִיא,
Rather, the Sages of Neharde’a said in the name of Rava that it can be derived from the following: Why does the Torah mention three times the ritually impure status with regard to one who partakes of peace-offerings while he is impure? That is, each of the three times that the Torah mentions the punishment of karet, it also mentions the fact that the person was impure at the time. One time is for the general case of an impure person who partakes of any type of offering, and one time is for the specific instance of one who partakes of a peace-offering, and one time is to apply it to another case of defiling something sacred that is written in the Torah without specifying what it is referring to, and I do not know from that passage what the case is.
הֱוֵי אוֹמֵר טוּמְאַת קוֹדֶשׁ; וְאִם אֵינוֹ עִנְיָן לְטוּמְאַת קוֹדֶשׁ – דְּנָפְקָא לֵיהּ מִדְּרַבִּי, תְּנֵהוּ עִנְיָן לְטוּמְאַת מִקְדָּשׁ.
Now, the only passage that describes the defiling of something sacred without specifying the situation is the passage in the Torah that discusses a sliding-scale offering that is brought for the defiling of sacrificial foods. Therefore, you must say that the third mention of karet is referring to the defiling of sacrificial foods. But if it is not needed to teach the matter of defiling sacrificial foods, as that has been derived through the verbal analogy of Rabbi Yehuda HaNasi, apply it to the matter of defiling the Temple.
וְהַאי נָמֵי מִיבְּעֵי לֵיהּ – אַיְּידֵי דְּבָעֵי לְמִכְתַּב כָּרֵת לְכִדְרַבִּי אֲבָהוּ, כְּתַב נָמֵי טְמָאוֹת, דְּלָא סַגִּי לַהּ בְּלָאו הָכִי!
The Gemara asks: But that third mention is also necessary, because since it is necessary for the Torah to write the karet punishment three times in order to expound it in accordance with the statement of Rabbi Abbahu, it also has to write that the person was ritually impure, as it is not sufficient to mention the punishment without mentioning for what the punishment is given. Accordingly, there is still no proof that one is liable to bring a sliding-scale offering for unwittingly defiling the Temple.
אֶלָּא אָמַר רָבָא: אָתְיָא ״טוּמְאָתוֹ״–״טוּמְאָתוֹ״; כְּתִיב הָכָא: ״לְכֹל טוּמְאָתוֹ״,
Rather, Rava said: It is derived from a verbal analogy between the terms “his impurity” and “his impurity,” as follows: It is written here, with regard to a sliding-scale offering: “Or if he will touch impurity of a man in any manner of his impurity through which he can become impure” (Leviticus 5:3),
וּכְתִיב הָתָם: ״טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בּוֹ״; מָה לְהַלָּן טוּמְאַת מִקְדָּשׁ, אַף כָּאן טוּמְאַת מִקְדָּשׁ.
and it is written there with regard to the red heifer: “Whoever touches the corpse of a man who died and is not sprinkled, he will have contaminated the Tabernacle of God…he will be impure, his impurity is still upon him” (Numbers 19:13). This verbal analogy teaches that just as there the verse is referring to the defiling of the Temple, so too here, the sliding-scale offering is brought to atone for the defiling of the Temple.
וְאֶלָּא ״בָּהּ״ לְמָה לִי?
The Gemara asks: But if so, why do I need the term “through which” (Leviticus 5:3)? The Gemara earlier derived from this term that one who is impure and unwittingly eats teruma is not liable to bring a sliding-scale offering. The Gemara has now derived that the sliding-scale offering atones specifically for the unwitting defiling of the Temple. If so, it is obvious that one is not liable for unwittingly eating teruma, and the phrase is superfluous.
לְרַבּוֹת נִבְלַת עוֹף טָהוֹר.
The Gemara answers: The term “through which” serves to include one who was rendered impure by eating the unslaughtered carcass of a kosher bird. Unlike other impure items, which render impure any person who touches them, the carcass of a kosher bird renders a person impure only if he eats it. Therefore, one might have thought he would not be liable for entering the Temple if he was rendered impure by having eaten the carcass of a kosher bird. The extra term is therefore necessary to teach that one is liable.
הָא אָמְרַתְּ: ״בָּהּ״ מִיעוּטָא הוּא! מִשּׁוּם דְּמִיעוּטָא הוּא – אִיַּיתַּר; כְּתִיב: ״אוֹ כִּי יִגַּע״ – דְּבַר נְגִיעָה אִין דְּלָאו בַּר נְגִיעָה לָא, וּכְתִיב ״בָּהּ״ – מִיעוּטָא; הָוֵי מִיעוּט אַחַר מִיעוּט, וְאֵין מִיעוּט אַחַר מִיעוּט אֶלָּא לְרַבּוֹת.
The Gemara challenges: But didn’t you say above that the term “through which” is a restriction? How can you now use it to include additional cases? The Gemara explains: It is precisely because it is a restriction that it includes additional cases. As it is written at the beginning of that verse: “Or if he will touch an impurity of a man” (Leviticus 5:3), which indicates that one who is impure with a form of impurity that can impart impurity through touching, yes, he is liable for defiling the Temple by entering it in his impure state. But if one is impure with a form of impurity that cannot impart impurity through touching, then one would not be liable. Therefore, the verse opens with a restriction, and when the verse continues, and it is written “through which,” which is also a restriction, this constitutes a restriction after a restriction, and a restriction after a restriction serves only to amplify the halakha, applying it to additional cases.
יֵשׁ בָּהּ יְדִיעָה בַּתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַּסּוֹף – שָׂעִיר הַנַּעֲשֶׂה בִּפְנִים וְכוּ׳. תָּנוּ רַבָּנַן: ״וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וְגוֹ׳״ –
§ The mishna continues: For cases in which one had awareness at the beginning, but then transgressed during a lapse of awareness and still had no awareness at the end, the goat whose blood presentation is performed inside the Sanctuary on Yom Kippur, and Yom Kippur itself, suspend any punishment that he deserves until he becomes aware of his transgression, at which point he must bring a sliding-scale offering. The Sages taught in a baraita: The verse states with regard to the internal goat offering: “And he shall effect atonement upon the Sanctuary from the impurities of the children of Israel and from their acts of rebellion, for all their sins” (Leviticus 16:16).
יֵשׁ לִי בְּעִנְיָן זֶה לְהָבִיא שָׁלֹשׁ טְומָאוֹת: טוּמְאַת עֲבוֹדָה זָרָה, וְטוּמְאַת גִּילּוּי עֲרָיוֹת, וְטוּמְאַת שְׁפִיכוּת דָּמִים.
With regard to this matter, i.e., the atonement effected by the sacrifice of the goat, I can state that this verse serves to amplify the atonement by teaching that the goat offering atones for the following three sins, which the Torah is referring to as impurities: The impurity of the sin of idol worship, and the impurity of engaging in forbidden sexual relations, and the impurity of perpetrating bloodshed.
בַּעֲבוֹדָה זָרָה הוּא אוֹמֵר: ״לְמַעַן טַמֵּא אֶת מִקְדָּשִׁי״; בְּגִילּוּי עֲרָיוֹת הוּא אוֹמֵר: ״וּשְׁמַרְתֶּם אֶת מִשְׁמַרְתִּי לְבִלְתִּי עֲשׂוֹת מֵחֻקּוֹת הַתּוֹעֵבֹת וְגוֹ׳ וְלֹא תִטַּמְּאוּ בָּהֶם״; בִּשְׁפִיכוּת דָּמִים הוּא אוֹמֵר: ״וְלֹא תְטַמֵּא אֶת הָאָרֶץ״. יָכוֹל עַל שָׁלֹשׁ טְומָאוֹת הַלָּלוּ יְהֵא שָׂעִיר מְכַפֵּר? תַּלְמוּד לוֹמַר: ״מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל״ – וְלֹא כׇּל טוּמְאוֹת.
The baraita demonstrates that each of these sins is referred to as impurity: With regard to idol worship the verse states: “For he had given his offspring to Molekh in order to render impure My Sanctuary” (Leviticus 20:3). With regard to forbidden sexual relations the verse states: “You shall safeguard My charge not to do any of the abominable traditions that were done before you and not to render yourself impure through them” (Leviticus 18:30). With regard to bloodshed the verse states: “The land will not atone for the blood that was spilled on it except through the blood of the one who spilled it; you shall not render the land impure” (Numbers 35:34). One might have thought that the goat offering would atone for these three types of impurities. To counter this, the verse states: “From the impurities of the children of Israel” (Leviticus 16:16). The restrictive term “from” indicates that it atones for some impurities but not for all impurities.
מָה מָצִינוּ שֶׁחִלֵּק הַכָּתוּב מִכְּלַל כׇּל טוּמְאוֹת – הֱוֵי אוֹמֵר טוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו; אַף כָּאן – בְּטוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו. דִּבְרֵי רַבִּי יְהוּדָה.
The baraita derives the type of impurity for which the goat offering does atone: What do we find is the impurity that the verse differentiates from all other impurities? You must say that the verse is referring to the defiling of the Temple or its sacrificial foods. It is specifically for this transgression that the Torah provides one with the means of achieving atonement, i.e., by bringing a sliding-scale offering. So too here, since the verse limits the atonement of the goat offering to transgressions involving impurity, it is logical that it can also atone only for the defiling of the Temple or its sacrificial foods. This is the statement of Rabbi Yehuda.
רַבִּי שִׁמְעוֹן אוֹמֵר: מִמְּקוֹמוֹ הוּא מוּכְרָע; הֲרֵי הוּא אוֹמֵר: ״וְכִפֶּר עַל הַקֹּדֶשׁ מִטֻּמְאֹת״ – מִטּוּמְאוֹת שֶׁל קוֹדֶשׁ.
Rabbi Shimon says: It is not necessary to derive which transgressions the goat offering atones for by comparing the verse written concerning it to a different verse. Rather, from its own place, i.e., from the verse about the atonement effected by the goat itself, it can be determined, as it states: “And he shall effect atonement upon the Sanctuary [hakodesh] from the impurities of the children of Israel,” which should be interpreted as saying that it atones for the defiling of anything sacred [kodesh], i.e., the Temple or its sacrificial foods.
יָכוֹל עַל כׇּל טוּמְאָה שֶׁבַּקּוֹדֶשׁ יְהֵא שָׂעִיר זֶה מְכַפֵּר? תַּלְמוּד לוֹמַר: ״וּמִפִּשְׁעֵיהֶם לְכׇל חַטֹּאתָם״ – חֲטָאִים דּוּמְיָא דִּפְשָׁעִים; מָה פְּשָׁעִים שֶׁאֵינָם בְּנֵי קׇרְבָּן, אַף חֲטָאִים שֶׁאֵינָם בְּנֵי קׇרְבָּן.
The baraita continues: One might have thought that this goat offering would atone for all cases of the defiling of the Temple, even where there was awareness at the beginning and at the end. To counter this, the verse states: “And from their acts of rebellion, for all their sins” (Leviticus 16:16), which indicates that the goat offering atones only for sins that are similar to acts of rebellion. Just as it atones for acts of rebellion that are not subject to atonement through an offering, as sin-offerings brought by an individual are brought only for unwitting sins, so too, it atones only for sins that are not subject to atonement through an offering. As long as one does not become aware of his sin, it cannot be atoned for through the sliding-scale offering. Accordingly, the goat will atone for it.
וּמִנַּיִן לְיֵשׁ בָּהּ יְדִיעָה בַּתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַּסּוֹף, שֶׁשָּׂעִיר זֶה תּוֹלֶה? תַּלְמוּד לוֹמַר: ״לְכׇל חַטֹּאתָם״ – חַיָּיבֵי חַטָּאוֹת בַּמַּשְׁמָע.
The baraita continues. And from where is it derived for a case in which one had awareness at the beginning but did not have awareness at the end, that this goat suspends the punishment that he deserved until he becomes aware of his transgression? The verse states “for all their sins,” from which it is indicated that the goat offering atones only for those who are potentially liable to bring a sin-offering, i.e., the sliding-scale offering, should they become aware of their sin.
אָמַר מָר: יֵשׁ לִי בְּעִנְיָן זֶה לְהָבִיא שָׁלֹשׁ טוּמְאוֹת – טוּמְאַת עֲבוֹדָה זָרָה, וְטוּמְאַת גִּילּוּי עֲרָיוֹת, וְטוּמְאַת שְׁפִיכוּת דָּמִים.
The Gemara clarifies some of the details of the baraita. The Master said: With regard to this matter, I can state that this verse serves to amplify the atonement by teaching that the goat offering atones for the following three sins, which the Torah is referring to as impurities: The impurity of the sin of idol worship, and the impurity of engaging in forbidden sexual relations, and the impurity of perpetrating bloodshed.
הַאי עֲבוֹדָה זָרָה, הֵיכִי דָּמֵי? אִי בְּמֵזִיד – בַּר קְטָלָא הוּא! אִי בְּשׁוֹגֵג – בַּר קׇרְבָּן הוּא!
The Gemara asks: Concerning this sin of idol worship, for which one might have thought the goat would atone, what are the circumstances? If you say the reference is to a case where he transgressed intentionally, then one can counter that he is subject to the death penalty and no offering will atone for his sin. And if you say the reference is to a case where he transgressed unwittingly, then one can counter that he is liable to bring his own sin-offering for his transgression, and the goat will not atone for him.
בְּמֵזִיד – וְלָא אַתְרוֹ בֵּיהּ, בְּשׁוֹגֵג – וְלָא אִתְיְידַע לֵיהּ.
The Gemara answers: The goat offering atones in a case where he transgressed intentionally but witnesses did not forewarn him about his transgression, and therefore he is not liable to receive the death penalty. It also atones in a case where he transgressed unwittingly, but by the time Yom Kippur arrived he had still not become aware of his transgression and therefore he was not liable to bring an offering.
לעקוב
