Man haftet für Karet für die absichtliche [Ausführung] dieser [in der vorherigen Mischna aufgeführten ] Sünden und ist verpflichtet, ein Chattat [ein Opfer zu bringen, das gebracht wird, um die Sünde zu büßen, wenn er sie unbeabsichtigt ausführt]. [Wenn man sich nicht sicher ist, ob er eines davon begangen hat], bringt er einen Asham Talui [ein Schuldopfer , das auf eine mögliche Begehung einer Sünde gebracht wurde]. [Letzterer] ist nicht so [wenn einer] den Tempel betrat, während er unrein war, oder heiliges Essen aß, wenn er unrein war, da er wahrscheinlich ein Oleh veYored [ein Chattat- Angebot in gleitender Skala] mitbringt , bei dem der wirtschaftliche Status des Einzelnen bestimmt, ob er bringt ein Tier, ein Vogel oder Mehl], das sind die Worte von Rabbi Meir. Und die Weisen sagen: Der Lästerer [ist auch vom Chattat und dem Asham Talui befreit ], wie es heißt (Numeri 15:29): "Du sollst eine Reihe von Gesetzen für diejenigen haben, die unbeabsichtigt handeln", was den Lästerer ausschließt, der führt keine Handlung aus [Sprache wird nicht als Handlung angesehen].
Bartenura on Mishnah Keritot
ועל שגגתן חטאת – an inadvertent [act] that we are liable for it a sin-offering, as, for example, a person who comes upon one of those forbidden on account of consanguinity thinking that she is his wife, and/or the person who practices idol worship by prostrating to it, thinking that the Torah forbad [only] slaughtering of a sacrifice, offering incense and the act of libation, but not prostration, and/or a person who violates the Sabbath thinking that it was a weekday, and similarly, anything similar to this that he knows the essence of the prohibition but that this act that he was doing was hidden from him [that it is forbidden]. But the person who says that it is completely permitted, that uproots the body, as for example, who states that there is no Shabbat in the Torah, that idolatry is not forbidden in the Torah, this one is not acting inadvertently, but rather he is the victim of an accident/is the victim of an unavoidable accident and he is exempt [from a sin offering].
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English Explanation of Mishnah Keritot
Introduction
Today’s mishnah refers to the list of transgressions in yesterday’s mishnah.
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Bartenura on Mishnah Keritot
לא הודע (it is not made known, conscious) – as, for example, two olives, one of forbidden fat and one of permitted fat, he ate one of them and does not know which of them he ate; [and/or] his wife and his his sister are with him in bed and he has comes upon one of them [for sexual relations] and he doesn’t know upon which of them he came.
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English Explanation of Mishnah Keritot
For these [transgressions] one is liable to karet if committed intentionally, and if committed unwittingly to a hatat. One who commits any of the transgressions listed in mishnah is liable for karet if done intentionally and a hatat (a sin-offering) if done unwittingly.
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Bartenura on Mishnah Keritot
אשם תלוי (uncertain guilt offering) – because he comes on a doubt, which is called, an uncertain guilt offering, that suspends and protects him from the suffering/trials, and does not atone, but if became known to him afterwards with certainty that he had sinned, he brings the regular sin-offering.
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English Explanation of Mishnah Keritot
If there is a doubt whether he had committed the transgression to an asham talui, except in the case of one who defiled the Temple or its consecrated things, for in that case one is liable in this case to a sliding-scale sacrifice, the words of Rabbi Meir. If he does not know whether he committed the transgression (see the introduction), then he brings an “asham talui” (a type of guilt-offering, see the introduction). This is true for all of the sins in mishnah one, except for defiling the Temple or its consecrated things, for in that case a person brings a sliding scale sacrifice (see Leviticus 5:2ff). For a sliding scale sacrifice a rich person brings an animal, a poor person brings a bird and a very poor person brings grain.
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Bartenura on Mishnah Keritot
המטמא מקדש וקדשיו – that he enters into the Temple when he is [ritually] impure or [as a Kohen] eats Holy Things while in a state of impurity.
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English Explanation of Mishnah Keritot
But the sages say: also the blasphemer [is an exception], as it says: “You shall have one law for one that acts in error” (Numbers 15:29), this excludes the blasphemer who performs no action. The sages hold that there is another exception to who brings a hatat and an asham talui, and that is the blasphemer. When it comes to the hatat, the Torah states, “You shall have one law for one that acts in error.” The midrashic implication is that in order to be liable for a hatat you must perform an action. Since the blasphemer doesn’t do anything, but merely speaks, he does not bring a hatat or an asham talui.
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Bartenura on Mishnah Keritot
מפני שהוא בעולה ויורד (sliding-scale offering – for entering the Temple or partaking of sacrifices while ritually impure) – but the guilt offering does not come other than a matter where its willful violation is [punishable] by extirpation and its inadvertent [sin] is through a fixed sin-offering, but this, since his inadvertent act is with a sliding scale offering (i.e., the rich bring a a sacrifice from the sheep and the poor brings either two doves or two pigeons – see Leviticus 5:2-11), there isn’t through his lack of awareness a guilt offering.
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Bartenura on Mishnah Keritot
אף המגדף – we don’t bring on his inadvertent sin a sin offering, and on his not being aware, also, he is not liable for a guilt offering, for the Merciful stated regarding a sin-offering (Numbers 15:29): “[You shall have one law for him] that does anything unwittingly,” except for one who blasphemes, which does not have an action. And the Halakah is according to the Sages.
