הלכות שגגות י״אOfferings for Unintentional Transgressions 11

Halacha 1א׳

שִׁנּוּי יֵשׁ בְּשִׁגְגַת טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו מַה שֶּׁאֵין כֵּן בִּשְׁאָר כְּרֵתוֹת. שֶׁכָּל הַכְּרֵתוֹת כֵּיוָן שֶׁשָּׁגַג וְנוֹדַע לוֹ בַּסּוֹף שֶׁחָטָא אַף עַל פִּי שֶׁלֹּא הָיְתָה לוֹ יְדִיעָה בַּתְּחִלָּה הֲרֵי זֶה חַיָּב חַטָּאת. אֲבָל בְּטֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו אֵינוֹ מֵבִיא קָרְבָּן עוֹלֶה וְיוֹרֵד עַד שֶׁתִּהְיֶה לוֹ יְדִיעָה לַטֻּמְאָה וִידִיעָה לַקֹּדֶשׁ אוֹ לַמִּקְדָּשׁ בַּתְּחִלָּה וִידִיעָה לַטֻּמְאָה וִידִיעָה לַקֹּדֶשׁ אוֹ לַמִּקְדָּשׁ בַּסּוֹף וְהֶעְלֵם בֵּינְתַיִם. כֵּיצַד. נִטְמָא וְנִכְנַס לַמִּקְדָּשׁ אוֹ אָכַל קֹדֶשׁ. וְאַחַר כָּךְ נוֹדַע לוֹ שֶׁנִּטְמָא וְשֶׁהָיָה טָמֵא בְּשָׁעָה שֶׁאָכַל אוֹ שֶׁנִּכְנַס. וְשֶׁקֹּדֶשׁ הָיָה זֶה שֶׁאֲכָלוֹ אוֹ מִקְדָּשׁ הָיָה זֶה שֶׁנִּכְנַס לוֹ. הֲרֵי זֶה פָּטוּר מִקָּרְבָּן עַד שֶׁיֵּדַע שֶׁנִּטְמָא [וְשֶׁזֶּה קֹדֶשׁ] וְשֶׁזֶּה מִקְדָּשׁ קֹדֶם שֶׁיִּכָּנֵס אוֹ קֹדֶם שֶׁיֹּאכַל. כֵּיצַד. נִטְמָא וְיָדַע שֶׁנִּטְמָא וְיָדַע שֶׁזֶּה מִקְדָּשׁ וְשֶׁזֶּה קֹדֶשׁ. וְאַחַר כָּךְ נֶעֶלְמָה מִמֶּנּוּ הַטֻּמְאָה וְשָׁכַח שֶׁנִּטְמָא וְנִכְנַס לַמִּקְדָּשׁ אוֹ אָכַל קֹדֶשׁ. וְהוּא יוֹדֵעַ שֶׁזֶּה מִקְדָּשׁ וְשֶׁזֶּה קֹדֶשׁ. אוֹ שֶׁשָּׁגַג וְשָׁכַח שֶׁזֶּה מִקְדָּשׁ אוֹ שֶׁזֶּה בְּשַׂר קֹדֶשׁ וְהוּא יוֹדֵעַ שֶׁהוּא טָמֵא וְנִכְנַס אוֹ אָכַל. אוֹ שֶׁשָּׁגַג אוֹ שָׁכַח שֶׁנִּטְמָא וְשָׁכַח שֶׁזֶּה בְּשַׂר קֹדֶשׁ וְשֶׁזֶּה מִקְדָּשׁ וְנִכְנַס אוֹ אָכַל וְאַחַר כָּךְ נוֹדַע לוֹ דְּבָרִים שֶׁנִּתְעַלְּמוּ מִמֶּנּוּ. הֲרֵי זֶה מֵבִיא קָרְבָּן עוֹלֶה וְיוֹרֵד בְּכָל צַד וְצַד מִשֵּׁשׁ מַחֲלוֹקוֹת אֵלּוּ. וּמִנַּיִן שֶׁדִּין שִׁגְגַת מִקְדָּשׁ וְקָדָשָׁיו כָּךְ הוּא. שֶׁהֲרֵי בִּשְׁאָר שְׁגָגוֹת נֶאֱמַר (ויקרא ד כז) "בַּעֲשֹׂתָהּ אַחַת מִמִּצְוֹת ה' אֲשֶׁר לֹא תֵעָשֶׂינָה וְאָשֵׁם" (ויקרא ד כח) "אוֹ הוֹדַע אֵלָיו חַטָּאתוֹ אֲשֶׁר חָטָא". כֵּיוָן שֶׁיָּדַע בַּסּוֹף אַף עַל פִּי שֶׁלֹּא יָדַע בַּתְּחִלָּה. וּבְטֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו נֶאֱמַר (ויקרא ה ג ד) "וְנֶעְלַם מִמֶּנּוּ וְהוּא יָדַע וְאָשֵׁם" מֵאַחַר שֶׁנֶּאֱמַר וְנֶעְלַם מִמֶּנּוּ מִכְּלָל שֶׁהָיְתָה שָׁם יְדִיעָה בַּתְּחִלָּה וְנֶאֱמַר וְהוּא יָדַע [וְאָשֵׁם] הָא לָמַדְתָּ שֶׁהוּא צָרִיךְ יְדִיעָה בַּתְּחִלָּה וִידִיעָה בַּסּוֹף וְהֶעְלֵם בֵּינְתַיִם:

There is a difference in the unintentional defilement of the Sanctuary and its consecrated food that is not found in the other offences carrying excision. For with all the offences carrying excision, once he acted unwittingly and it became known to him at the end that he had sinned, he is liable to a sin-offering, even though he had no knowledge at the outset. But with the defilement of the Sanctuary and its consecrated food, he brings a sliding-scale offering only if he had knowledge of the impurity and knowledge of the consecrated food or of the Sanctuary at the outset, and knowledge of the impurity and knowledge of the consecrated food or of the Sanctuary at the end, with a lapse between them. How so? He became impure and entered the Sanctuary or ate consecrated food, and afterwards it became known to him that he had become impure, and that he was impure at the time he ate or entered, and that what he ate was consecrated, or that what he entered was the Sanctuary — he is exempt from an offering, until he knew that he had become impure, and that this was consecrated, and that this was the Sanctuary, before he entered or before he ate. How so? He became impure and knew that he had become impure and knew that this was the Sanctuary and that this was consecrated food; and afterwards the impurity slipped from his mind and he forgot that he had become impure, and he entered the Sanctuary or ate consecrated food while knowing that this was the Sanctuary and that this was consecrated. Or he erred and forgot that this was the Sanctuary, or that this was consecrated meat, while knowing that he was impure, and entered or ate. Or he erred and forgot that he had become impure, and forgot that this was consecrated meat and that this was the Sanctuary, and entered or ate; and afterwards the things that had slipped from his mind became known to him. In each and every one of these six divisions he brings a sliding-scale offering. And from where do we know that this is the law of the unintentional defilement of the Sanctuary and its consecrated food? For with the other unintentional transgressions it is said (Leviticus 4:27-28), "in doing one of the commandments of the Lord which may not be done, and he is guilty; or if his sin which he has sinned becomes known to him" — once he knew at the end, even though he did not know at the outset. And concerning the defilement of the Sanctuary and its consecrated food it is said (Leviticus 5:3-4), "and it is hidden from him, and he knew, and is guilty": since it says "and it is hidden from him," it follows that there was knowledge at the outset; and it says "and he knew" — from this you learn that he requires knowledge at the outset and knowledge at the end, with a lapse between them.

Halacha 2ב׳

נִטְמָא וְיָדַע שֶׁנִּטְמָא [וְיָדַע שֶׁזֶּה קֹדֶשׁ וְשֶׁזֶּה מִקְדָּשׁ] אֲבָל לֹא יָדַע בְּאֵי זֶה אָב נִטְמָא וְשָׁכַח שֶׁנִּטְמָא וְאַחַר כָּךְ נִכְנַס לַמִּקְדָּשׁ אוֹ אָכַל קֹדֶשׁ וְנוֹדַע לוֹ אַחַר שֶׁנִּכְנַס אוֹ אַחַר שֶׁאָכַל בְּאֵי זֶה אָב נִטְמָא [הֲרֵי זֶה חַיָּב קָרְבָּן] אַף עַל פִּי שֶׁלֹּא יָדַע בַּתְּחִלָּה בְּאֵי זֶה אָב נִטְמָא הוֹאִיל וְיָדַע שֶׁהוּא טָמֵא הֲרֵי הָיְתָה שָׁם יְדִיעַת טֻמְאָה בַּתְּחִלָּה. אֲבָל אִם נֶעֶלְמוּ מִמֶּנּוּ הִלְכוֹת טֻמְאָה. כְּגוֹן שֶׁנִּטְמָא בְּכַעֲדָשָׁה מִן הַשֶּׁרֶץ וְיָדַע שֶׁהַשֶּׁרֶץ מְטַמֵּא וְלֹא יָדַע בַּשִּׁעוּר וְשָׁכַח שֶׁנָּגַע בְּשֶׁרֶץ כְּלָל וְנִכְנַס אוֹ אָכַל וְאַחַר כָּךְ נוֹדַע לוֹ [שֶׁנָּגַע] בְּכַעֲדָשָׁה מִן הַשֶּׁרֶץ הֲרֵי זֶה סָפֵק אִם חַיָּב קָרְבָּן אוֹ פָּטוּר. וְכֵן מִי שֶׁלֹּא רָאָה הַמִּקְדָּשׁ מִיָּמָיו וְלֹא הֵבִין מְקוֹמוֹ. אִם נִטְמָא וְיָדַע שֶׁנִּטְמָא וְנִכְנַס לַמִּקְדָּשׁ וְלֹא יָדַע בַּתְּחִלָּה שֶׁזֶּהוּ מְקוֹמוֹ שֶׁהֲרֵי לֹא רָאָהוּ מֵעוֹלָם. וְאַחַר כָּךְ זָכַר הַטֻּמְאָה וְיָדַע שֶׁזֶּה מִקְדָּשׁ. הֲרֵי זֶה סָפֵק אִם יְדִיעָה שֶׁיֵּשׁ מִקְדָּשׁ בָּעוֹלָם יְדִיעָה. אוֹ עַד שֶׁיֵּדַע מְקוֹמוֹ תְּחִלָּה. יֵרָאֶה לִי שֶׁאֵלּוּ הַחַיָּבִים קָרְבָּן מִסָּפֵק אֵינָן מְבִיאִין קָרְבָּן שֶׁמָּא יַכְנִיסוּ חֻלִּין לַעֲזָרָה. וְאִם תֹּאמַר וַהֲלֹא חַטַּאת הָעוֹף בָּאָה עַל הַסָּפֵק וְאֵינָהּ נֶאֱכֶלֶת. מִפְּנֵי שֶׁהַמֵּבִיא אוֹתָהּ מְחֻסַּר כִּפּוּרִים אָסוּר לֶאֱכל בְּקָדָשִׁים עַד שֶׁיָּבִיא כַּפָּרָתוֹ. אֲבָל מִי שֶׁאֵינוֹ מְחֻסַּר כִּפּוּרִים אֵינוֹ מֵבִיא קָרְבָּן מִסָּפֵק:

If he became impure and knew that he had become impure, and knew that this was consecrated and that this was the Sanctuary, but did not know by which primary source of impurity he had become impure, and forgot that he had become impure, and afterwards entered the Sanctuary or ate consecrated food, and it became known to him after he entered or after he ate by which primary source he had become impure — he is liable to an offering; for even though he did not know at the outset by which primary source he had become impure, since he knew that he was impure there was knowledge of the impurity at the outset. But if the laws of impurity had slipped from his mind — as when he became impure by a lentil's bulk of a creeping thing, and knew that a creeping thing conveys impurity but did not know the measure, and forgot that he had touched a creeping thing at all, and entered or ate, and afterwards it became known to him that he had touched a lentil's bulk of a creeping thing — it is in doubt whether he is liable to an offering or is exempt. So too one who has never seen the Sanctuary in his life and does not know its place: if he became impure and knew that he had become impure and entered the Sanctuary, and did not know at the outset that this was its place, since he had never seen it, and afterwards remembered the impurity and knew that this was the Sanctuary — it is in doubt whether knowing that a Sanctuary exists in the world is knowledge, or whether he must first know its place. It appears to me that those who are liable to an offering out of doubt do not bring an offering, lest they bring unconsecrated animals into the Temple courtyard. And if you should say: is not a bird sin-offering brought for a doubt, and not eaten? That is because the one who brings it lacks atonement and is forbidden to eat consecrated food until he brings his atonement; but one who does not lack atonement does not bring an offering out of doubt.

Halacha 3ג׳

מִי שֶׁנִּטְמָא בָּעֲזָרָה צָרִיךְ שֶׁיֵּדַע תְּחִלָּה שֶׁנִּטְמָא וְשֶׁזֶּה מִקְדָּשׁ. וְאִם נֶעְלָם מִמֶּנּוּ אַחֲרֵי כֵן שֶׁנִּטְמָא וַהֲרֵי הוּא זָכוּר שֶׁזֶּה מִקְדָּשׁ. אוֹ שֶׁנֶּעֱלַם מִמֶּנּוּ שֶׁזֶּה מִקְדָּשׁ וְלֹא שָׁכַח שֶׁנִּטְמָא. אוֹ שֶׁנִּתְעַלְּמוּ מִמֶּנּוּ זֶה וְזֶה. כְּשֶׁיִּוָּדַע לוֹ יָבִיא קָרְבָּן עוֹלֶה וְיוֹרֵד. וְהוּא שֶׁיִּשְׁהֶה כַּשִּׁעוּר כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת בִּיאַת מִקְדָּשׁ:

One who became impure within the Temple courtyard must first have known that he had become impure and that this was the Sanctuary. And if it afterwards slipped from his mind that he had become impure while he still remembered that this was the Sanctuary; or it slipped from his mind that this was the Sanctuary and he did not forget that he had become impure; or both of these slipped from his mind — when it becomes known to him he brings a sliding-scale offering. And that is when he tarried the requisite measure of time, as we have explained in the Laws of Admission into the Sanctuary.