Mishnayos Kerisos Perek 4 Mishnah 2
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כריתות פרק ד׳ משנה ב׳
Just as in a case where one unknowingly ate a piece of forbidden fat and then another piece of forbidden fat in a single lapse of awareness he is liable to bring only one sin offering, so too, in a case where their status is unknown to him and he ate them both unwittingly during a single lapse in awareness, he is liable to bring only one provisional guilt offering. But if he had gained knowledge between the first and second instance of eating that there is a possibility the fat might be prohibited, then the halakha is different: Just as he would be liable to bring a sin offering for each and every piece when he gained knowledge of their prohibited status in between each act of consumption, so too, he must bring a provisional guilt offering for each and every instance in which he consumed food that might be forbidden after learning of their uncertain status in between each unwitting act of consumption. Just as in a case where one ate forbidden fat, and blood, and piggul, and notar in one lapse of awareness he is liable to bring a sin offering for each and every one, so too, with regard to a case where their status is unknown to him and he ate them unwittingly during one lapse of awareness, he must bring a provisional guilt offering for each and every item. If one has pieces of forbidden fat and notar before him and he ate one of them and he does not know which of them he ate; or if his menstruating wife and his sister were with him in the house and he unwittingly engaged in intercourse with one of them and he does not know with which of them he unwittingly engaged in intercourse; or if Shabbat and Yom Kippur occurred adjacent to one another and he performed prohibited labor during the intervening twilight period and he does not know on which of the days he performed the labor, in all of these cases, Rabbi Eliezer deems the transgressor liable to bring a sin offering, as he certainly sinned, and Rabbi Yehoshua deems the transgressor exempt, as he does not know the nature of his sin. Rabbi Yosei said: Rabbi Eliezer and Rabbi Yehoshua did not disagree with regard to one who performs prohibited labor during the intervening twilight period because they concur that he is exempt, as I say: He performed part of the labor today, and he performed part of the labor the following day. With regard to what case did they disagree? With regard to the case of one who performs prohibited labor in the midst of the day, and he does not know whether it was on Shabbat that he performed the labor or whether it was on Yom Kippur that he performed the labor; or with regard to one who performs a prohibited labor and he does not know which labor he performed. As, in those cases Rabbi Eliezer deems him liable to bring a sin offering and Rabbi Yehoshua deems him exempt. Rabbi Yehuda said: Rabbi Yehoshua would deem him exempt even from bringing a provisional guilt offering.
כְּשֵׁם שֶׁאִם אָכַל חֵלֶב וְחֵלֶב בְּהֶעְלֵם אֶחָד אֵינוֹ חַיָּב אֶלָּא חַטָּאת אַחַת, כָּךְ עַל לֹא הוֹדַע שֶׁלָּהֶן אֵינוֹ מֵבִיא אֶלָּא אָשָׁם אֶחָד. אִם הָיְתָה יְדִיעָה בֵינְתַיִם, כְּשֵׁם שֶׁהוּא מֵבִיא חַטָּאת עַל כָּל אַחַת וְאַחַת, כָּךְ הוּא מֵבִיא אָשָׁם תָּלוּי עַל כָּל אַחַת וְאֶחָת. כְּשֵׁם שֶׁאִם אָכַל חֵלֶב וְדָם נוֹתָר וּפִגּוּל בְּהֶעְלֵם אֶחָד, חַיָּב עַל כָּל אֶחָד וְאֶחָד, כָּךְ עַל לֹא הוֹדַע שֶׁלָּהֶן מֵבִיא אָשָׁם תָּלוּי עַל כָּל אֶחָד וְאֶחָד. חֵלֶב וְנוֹתָר לְפָנָיו, אָכַל אַחַד מֵהֶם וְאֵין יָדוּעַ אֵיזֶה מֵהֶם אָכַל. אִשְׁתּוֹ נִדָּה וַאֲחוֹתוֹ עִמּוֹ בַבַּיִת, שָׁגַג בְּאַחַת מֵהֶן וְאֵין יָדוּעַ בְּאֵיזוֹ מֵהֶן שָׁגָג. שַׁבָּת וְיוֹם הַכִּפּוּרִים וְעָשָׂה מְלָאכָה בֵּין הַשְּׁמָשׁוֹת וְאֵין יָדוּעַ בְּאֵיזֶה מֵהֶם עָשָׂה. רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי יוֹסֵי, לֹא נֶחְלְקוּ עַל הָעוֹשֶׂה מְלָאכָה בֵּין הַשְּׁמָשׁוֹת, שֶׁהוּא פָטוּר, שֶׁאֲנִי אוֹמֵר, מִקְצָת מְלָאכָה עָשָׂה מֵהַיּוֹם, וּמִקְצָתָהּ לְמָחָר. וְעַל מַה נֶּחְלְקוּ, עַל הָעוֹשֶׂה בְּתוֹךְ הַיּוֹם וְאֵין יָדוּעַ אִם בְּשַׁבָּת עָשָׂה וְאִם בְּיוֹם הַכִּפּוּרִים עָשָׂה. אוֹ עַל הָעוֹשֶׂה וְאֵין יָדוּעַ מֵעֵין אֵיזוֹ מְלָאכָה עָשָׂה. רַבִּי אֱלִיעֶזֶר מְחַיֵּב חַטָּאת, וְרַבִּי יְהוֹשֻׁעַ פּוֹטֵר. אָמַר רַבִּי יְהוּדָה, פּוֹטְרוֹ הָיָה רַבִּי יְהוֹשֻׁעַ אַף מֵאָשָׁם תָּלוּי:
Bartenura
כך על לא הודע שלהן. כגון אכל שתי חתיכות כסבור ששתיהן שומן הן ואחר כך נודע שכל אחת מהן ספק, אינו מביא אלא אשם תלוי אחד, הואיל ולא נודע לו בין אכילה לאכילה שספק חלב אכל:
ואם היתה ידיעה בינתים. ידיעת ספק:
כשם שהוא מביא חטאת על כל אחת ואחת. אם היתה ידיעת ודאי בינתיים, כך בידיעת ספק מביא שני אשמות תלויין:
חלב ונותר לפניו. וסבר דשניהן שומן של היתר:
אשתו נדה ואחותו עמו בבית. בא על אחת מהן כסבור לבוא על אשתו טהורה, ונמצא שאשתו היתה נדה, ועוד ספק על איזו מהן בא:
ועשה מלאכה בין השמשות. כסבור חול הוא:
ר׳ אליעזר מחייב חטאת. ממה נפשך, אם חלב אכל חייב, אם נותר אכל חייב, וכן כולם:
ורבי יהושע פוטר. דגבי חטאת כתיב (ויקרא ד׳:כ״ג,) אשר חטא בה, עד שיוודע לו במה חטא. ור׳ אליעזר, האי אשר חטא בה מיבעי ליה פרט למתעסק במלאכת שבת, כגון נתכוין לחתוך את התלוש וחתך את המחובר, שהוא פטור, כיון דלא נתכוין לחתיכה דאיסורא. ודוקא מתעסק במלאכת שבת הוא דפטור, דמלאכת מחשבת אסרה תורה. אבל מתעסק בחלבים ובעריות, כגון שאכל חלב או בא על הערוה שלא במתכוין, חייב לכולי עלמא, שהרי נהנה:
לא נחלקו. ר׳ אליעזר דאמר לא בעינן שידע במה חטא לא נחלק על רבי יהושע, ומודה לו בעושה מלאכה בין השמשות שבין שבת ויום הכפורים שהוא פטור:
שאני אומר. חצי שיעור המלאכה נעשית בשבת וחצי שיעור ביום הכפורים, ואין כאן חיוב חטאת:
מעין איזו מלאכה עשה. אם חרש או זרע:
פוטרו היה רבי יהושע אף מאשם תלוי. דגבי אשם תלוי כתיב (ויקרא ה׳) כי תחטא ולא ידע, פרט לזה שידע שחטא אלא שאין החטא מסויים. וחטאת נמי לא מיחייב, שאע״פ שידע שחטא ממה נפשך, מכל מקום לא הוברר לו במה חטא. ופסק ההלכה, שהוא חייב באשם תלוי בין בחלב ונותר לפניו שאפשר שיוברר הדבר, בין בעושה מלאכה בין השמשות שבין שבת ויוה״כ שאי אפשר שיוברר הדבר, וכן באשתו נדה ואחותו עמו בבית ושגג באחת מהן, בכל אלו מביא אשם תלוי:
כך על לא הודע שלהן – as for example, he ae two pieces [of meat] thinking that both of them were permitted fat, and afterwards became informed/conscious that each one of them was doubtful [as to whether it was permitted fat or prohibited fat], he doesn’t bring anything other than one suspended guilt-offering, since he was not informed of it between each consuming that he ate doubtful forbidden fat.
ואם היתה ידיעה בינתים – the awareness of the doubt.
כשם שהוא מביא חטאת על כל אחת ואחת – if there was certain knowledge/awareness in-between, so too, with awareness/knowledge of doubtful consumption [of forbidden fat], he brings two suspended guilt-offerings.
חלב ונותר לפניו – and he thought that both of them were permitted fat that is acceptable.
אשתו נדה ואחותו עמו בבית – he had sexual intercourse with one of them, while thinking to have sex with his ritually pure wife, and it was found that his wife was a menstruating woman, and another doubt, as to which of them (i.e., his sister or his menstruating wife) he had sexual relations with.
ועשה מלאכה בהן בין השמשות – thinking that it was a weekday.
ר' אליעזר מחייב חטאת – whichever way you turn , if he ate forbidden fat, he is liable, if he ate left-over, he is liable, and similarly for all of them.
ורבי יהושע פוטר – for regarding the sin-offering, it is written (Leviticus 4:13): “or the sin of which he is guilty [is brought to his knowledge – he shall bring as his offering a male goat without blemish],” until he would be made known to him in how he sinned. And Rabbi Eliezer [states] that this “of the sin of which he is guilty” is needed except for someone acting unawares (i.e., having n intention of doing so) the labors on the Sabbath, as for example, he had intended to cut off what was detached but cut what was attached, that he is exempt, for since he didn’t intend to make a forbidden cutting, and especially when acting unawares with work on Shabbat that he is exempt, because the Torah forbade planned, thoughtful, creative labor, but acting unawares regarding fats and illicit sexual relationships, as, for example, that he ate fat or he had sexual relations with someone forbidden to him on account of consanguinity that he didn’t intend, he is liable, according to everyone, for he benefitted [from it].
לא נחלקו – Rabbi Eliezer who stated that we don’t require that he knew in what he had sinned, he did not dispute on Rabbi Yehoshua, and he agrees with him that a person who does creative work at twilight whether on Shabbat or on Yom Kippur, he is exempt.
שאני אומר – half the measure of creative work was done on Shabbat and half the measurement on Yom Kippur, and there isn’t here the liability of a sin-offering.
מעין איזה מלאכה עשה – if he ploughed or sowed.
פוטרו היה רבי יהושע אף מאשם תלוי – for regarding the suspended guilt offering, it is written (Leviticus 5:17): “And when a person, without knowing it, [sins in regard to any of the LORD’s commandments about things not to be done, and then realizes his guilt],” excluding this one who knows that he sinned, but rather, that the sin is not something specific, and the sin-offering he is also not liable for, for even though he knew that he sinned, whichever way you turn, anyway, it was not made clear to him in what he way he had sinned. But the Halakhic decision is that he is liable for a suspended guilt-offering, whether regarding fat and left-over before him, where it is possible to have the matter verified, whether with regarding to performing creative labor at twilight, whether on Shabbat or on Yom Kippur, where it is impossible to have the matter verified, and similarly with his wife who is a menstruating woman and his sister in the house, and he acted inadvertently with one of them, in all of these, he brings a suspended guilt-offering.