Keritot 2

אַרְבָּעָה מְחֻסְּרֵי כִפּוּרִים וְאַרְבָּעָה מְבִיאִין עַל הַזָּדוֹן כִּשְׁגָגָה. אֵלּוּ הֵן מְחֻסְּרֵי כִפּוּרִים. הַזָּב, וְהַזָּבָה, וְהַיּוֹלֶדֶת, וְהַמְצֹרָע. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, גֵּר, מְחֻסַּר כַּפָּרָה עַד שֶׁיִּזָּרֵק עָלָיו הַדָּם. וְנָזִיר, לְיֵינוֹ וְתִגְלַחְתּוֹ וְטֻמְאָתוֹ:

[There are] four [persons] who are [considered] <i>Mechusar Kippurim</i> [one who has purified himself via immersion but who still needs to bring a sacrifice before eating sacrificial meat], and [there are] four [persons] who bring a sacrifice for intentional transgressions as [they would] for unintentional transgressions. The following are <i>Mechusar Kippurim</i>: A <i>Zav</i> [a man suffering from gonorrhea], a <i>Zavah</i> [a woman with a menstrual-type flow occurring at a time other than her normal period], a woman who has given birth, and a <i>Metzora</i> [one rendered severely impure from an unsightly skin disease; upon recovery and purification he must bring offerings]. Rabbi Eliezer ben Yaakov says: A convert [has the status of] a <i>Mechusar Kapparah</i> until the blood has been sprinkled [on the altar] for him; and <i>Nazir</i> [a person who swears abstention from all grape products like wine, from cutting his hair, and avoidance of corpse impurity] [depends on his sacrifices to be permitted] his wine, his hair-cutting and his impurity.

אֵלּוּ מְבִיאִין עַל הַזָּדוֹן כִּשְׁגָגָה. הַבָּא עַל הַשִּׁפְחָה, וְנָזִיר שֶׁנִּטְמָא, וְעַל שְׁבוּעַת הָעֵדוּת, וְעַל שְׁבוּעַת הַפִּקָּדוֹן:

The following bring a sacrifice for intentional transgression [of a sin] as [they would] for unintentional transgression: One who has relations with a <i>Shifchah Charufah</i> [a non-Jewish female slave partially freed, and betrothed to a Jewish slave]; and a <i>Nazir</i> who has become impure; and [one who has given a false] oath [denying knowledge of] testimony; and [one who has given a false] oath [denying possession of] a deposit.

חֲמִשָּׁה מְבִיאִין קָרְבָּן אֶחָד עַל עֲבֵרוֹת הַרְבֵּה, וַחֲמִשָּׁה מְבִיאִים קָרְבָּן עוֹלֶה וְיוֹרֵד. אֵלּוּ מְבִיאִין קָרְבָּן אֶחָד עַל עֲבֵרוֹת הַרְבֵּה. הַבָּא עַל הַשִּׁפְחָה בִּיאוֹת הַרְבֵּה, וְנָזִיר שֶׁנִּטְמָא טֻמְאוֹת הַרְבֵּה, וְהַמְקַנֵּא לְאִשְׁתּוֹ עַל יְדֵי אֲנָשִׁים הַרְבֵּה, וּמְצֹרָע שֶׁנִּתְנַגַּע נְגָעִים הַרְבֵּה. הֵבִיא צִפֳּרָיו וְנִתְנַגַּע, לֹא עָלוּ לוֹ, עַד שֶׁיָּבִיא אֶת חַטָּאתוֹ. רַבִּי יְהוּדָה אוֹמֵר, עַד שֶׁיָּבִיא אֶת אֲשָׁמוֹ:

[There are] five [persons] who bring one sacrifice for multiple transgressions, and five [persons] who bring an <i>Oleh veYored</i> [a sliding-scale <i>Chattat</i> offering where the economic status of the individual determines whether he brings an animal, a bird, or flour]. The following bring one sacrifice for multiple transgressions: One who has relations with a <i>Shifchah Charufah</i> several times; and a <i>Nazir</i> who becomes impure multiple times; one who warns his wife [against being alone] with several [different] men; and a <i>Metzora</i> who is afflicted several times. If [the <i>Metzora</i>] has offered his birds and then become afflicted again, they do not fulfill his obligation until he has offered his <i>Chattat</i> [an offering brought to expiate sin]. Rabbi Yehudah says: [They do not fulfill his obligation] until he has offered his <i>Asham</i> [an offering brought to alleviate guilt].

הָאִשָּׁה שֶׁיָּלְדָה וְלָדוֹת הַרְבֵּה, הִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה וְחָזְרָה וְהִפִּילָה בְתוֹךְ שְׁמוֹנִים נְקֵבָה, וְהַמַּפֶּלֶת תְּאוֹמִים, רַבִּי יְהוּדָה אוֹמֵר, מְבִיאָה עַל הָרִאשׁוֹן וְאֵינָהּ מְבִיאָה עַל הַשֵּׁנִי. מְבִיאָה עַל הַשְּׁלִישִׁי וְאֵינָהּ מְבִיאָה עַל הָרְבִיעִי. אֵלּוּ מְבִיאִין קָרְבָּן עוֹלֶה וְיוֹרֵד. עַל שְׁמִיעַת הַקּוֹל, וְעַל בִּטּוּי שְׂפָתַיִם, וְעַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, וְהַיֹּלֶדֶת, וְהַמְצֹרָע. וּמַה בֵּין הַשִּׁפְחָה לְבֵין כָּל הָעֲרָיוֹת. שֶׁלֹּא שָׁוְתָה לָהֶן לֹא בָעֹנֶשׁ וְלֹא בַקָּרְבָּן, שֶׁכָּל הָעֲרָיוֹת בְּחַטָּאת וְהַשִּׁפְחָה בְּאָשָׁם. כָּל הָעֲרָיוֹת בִּנְקֵבָה, וְשִׁפְחָה בְּזָכָר. כָּל הָעֲרָיוֹת, אֶחָד הָאִישׁ וְאֶחָד הָאִשָּׁה שָׁוִין בַּמַּכּוֹת וּבַקָּרְבָּן, וּבַשִּׁפְחָה לֹא הִשְׁוָה אֶת הָאִישׁ לָאִשָּׁה בַּמַּכּוֹת וְלֹא אֶת הָאִשָּׁה לָאִישׁ בַּקָּרְבָּן. כָּל הָעֲרָיוֹת, עָשָׂה בָהֶן אֶת הַמְעָרֶה כַגּוֹמֵר, וְחַיָּב עַל כָּל בִּיאָה וּבִיאָה. זֶה חֹמֶר הֶחְמִיר בַּשִּׁפְחָה, שֶׁעָשָׂה בָהּ אֶת הַמֵּזִיד כַּשּׁוֹגֵג:

[If] a woman has had multiple births and miscarried a female [fetus] within eighty days of the birth of a female [live child], and then she again miscarried a female within eighty days of the previous [miscarriage]; or if she miscarried twins, Rabbi Yehudah says: She brings [a sacrifice] for the first and not for the second, for the third but not for the fourth. The following [persons] bring an <i>Oleh veYored</i>: [One who] utters a [false] voice [oath denying testimony]; [one who makes] a false oath; one who [enters] the Temple [precincts] when impure or [who eats] sacred [food] when impure; a woman who has given birth; and the <i>Metzora</i>. What is the difference between [relations with] a <i>Shifchah Charufah</i> and all [other] forbidden unions? [The Torah] does not equate them either with regard to punishment or with regard to sacrifice. [Unintentional commission of] other forbidden unions [demands] a <i>Chattat</i>; and [relations with] a <i>Shifchah Charufah</i> [demands] an <i>Asham</i>. [The sacrifices brought in cases of] all forbidden unions [are] female animals; and [the sacrifice brought in the case of] a <i>Shifchah Charufah</i> is male. [In cases of] all forbidden unions both the man and the woman are equal with respect to lashes and the sacrifice; [in the case of] the <i>Shifchah Charufah</i> [the Torah] does not equate the man and the woman regarding the lashes, and [does not equate] the woman to the man regarding the sacrifice. [In cases of] all other forbidden unions sexual contact [is considered like] consummation, and one is liable for each act of intercourse. This a stringency that was applied to the <i>Shifchah Charufah</i> in that intentional transgression is [treated] like unintentional transgression.

אֵיזוֹ הִיא שִׁפְחָה. כֹּל שֶׁחֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חוֹרִין, שֶׁנֶּאֱמַר (ויקרא יט), וְהָפְדֵּה לֹא נִפְדָּתָה, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי יִשְׁמָעֵאל אוֹמֵר, זוֹ הִיא שִׁפְחָה וַדָּאִית. רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה אוֹמֵר, כָּל הָעֲרָיוֹת מְפֹרָשׁוֹת, וּמַה שִּׁיּוּר, אֵין לָנוּ אֶלָּא שֶׁחֶצְיָהּ שִׁפְחָה וְחֶצְיָהּ בַּת חוֹרִין:

Who is a <i>Shifchah Charufah</i>? A woman who is half a slave and half free, as it is written: “And she has been redeemed and not redeemed” (Leviticus 19:20), these are the words of Rabbi Akiva. Rabbi Yishmael says: This [a <i>Shifchah Charufah</i>] is a full slave. Rabbi Elazar ben Azariah says: All forbidden unions are stated explicitly [in the Torah], and what remains? We have only [a case] of one who is half a slave and half free.

כָּל הָעֲרָיוֹת, אֶחָד גָּדוֹל וְאֶחָד קָטָן, הַקָּטָן פָּטוּר. אֶחָד עֵר וְאֶחָד יָשֵׁן, הַיָּשֵׁן פָּטוּר. אֶחָד שׁוֹגֵג וְאֶחָד מֵזִיד, הַשּׁוֹגֵג בְּחַטָּאת וְהַמֵּזִיד בְּהִכָּרֵת:

[In] all [cases of] forbidden unions, [if] one [partner] is an adult and the other a minor, the minor is exempt; if one is awake and the other asleep, the one asleep is exempt; if one [acts] unintentionally and the other intentionally, the one [acting] unintentionally is liable for a <i>Chattat</i>, and the one [acting] intentionally is liable for <i>Karet</i> [excision at the hands of Heaven].