Shevuot 1

שְׁבוּעוֹת שְׁתַּיִם שֶׁהֵן אַרְבַּע, יְדִיעוֹת הַטֻּמְאָה שְׁתַּיִם שֶׁהֵן אַרְבַּע, יְצִיאוֹת הַשַּׁבָּת שְׁתַּיִם שֶׁהֵן אַרְבַּע, מַרְאוֹת נְגָעִים שְׁנַיִם שֶׁהֵם אַרְבָּעָה:

Oaths are two [i.e., Two are explicitly written in the Torah, viz. (Leviticus 5:4): "Or if a soul swear, to pronounce with the lips, to do ill or to do good": "I shall eat" — to do good; "I shall not eat" — to do ill, to deprive himself. The same applies with all things to be done or not to be done in the future, "to do ill or to do good" connoting the future.], which are four. [Another two, which are not written, are to be added: having done or not done in the past, e.g., "I ate" (when he did not eat); "I did not eat" (when he did eat)]. Awarenesses of uncleanliness [(Leviticus 5:2): "Or if a soul touch any unclean thing," in respect to defiling the sanctuary and its sanctified objects] are two [Two are explicitly written (Ibid.): "And it be hidden from him, and he is unclean," the implication being that his uncleanliness is "hidden" from him, for which reason he eats sanctified flesh — one; or enters the sanctuary — two], which are four. [Another two liabilities are to be added: "hiddenness" of sanctified flesh, and "hiddenness" of the sanctuary, when he is aware that he is unclean.] The yetzioth (forbidden acts of carrying) of Shabbath are two, which are four. [Carrying from the private to the public domain is derived from (Exodus 36:6): "And Moses commanded and they passed a call through the camp, saying, etc." — Do not carry out from the private to the public domain. ("two":) one, for the man standing outside, who puts his hand inside, takes an object, and places it outside; and one for the man standing inside, who takes an object from its place and puts it outside. ("which are four":) There are to be added another two for placing inside, even though they are not written. For just as Scripture interdicted (transfer from) one domain to another by way of carrying out, so it interdicted placing within; one, for a man standing inside, stretching his hand outside, taking an object, and bringing it inside, and one for a man standing outside, taking an object from its place, and putting it down inside.] Observations of plague-spots are two [Two are explicitly written (Leviticus 13:2): "se'eth" and "bahereth"], which are four [the toldah (derivative) of se'eth and the toldah of bahereth, which are not explicitly written.]

כֹּל שֶׁיֵּשׁ בָּהּ יְדִיעָה בַתְּחִלָּה וִידִיעָה בַסּוֹף וְהֶעְלֵם בֵּינְתַּיִם, הֲרֵי זֶה בְּעוֹלֶה וְיוֹרֵד. יֶשׁ בָּהּ יְדִיעָה בַתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַסּוֹף, שָׂעִיר שֶׁנַּעֲשֶׂה בִפְנִים וְיוֹם הַכִּפּוּרִים תּוֹלֶה, עַד שֶׁיִּוָּדַע לוֹ וְיָבִיא בְעוֹלֶה וְיוֹרֵד:

Wherever there is awareness in the beginning, awareness in the end, and hiddenness in the middle, there is oleh veyored ("sliding scale") liability. [("Wherever there is awareness, etc.":) This refers to "Awarenesses of uncleanliness" (above). Since their provisions are few, they are adduced first, after which oaths are adduced, their provisions being many. And the yetzioth (of Shabbath) and observations (of plague-spots) are treated individually in their respective tractates, for which reason they are not discussed here. They are included here (above) only because they are similar to the others in being "two which are four." ("awareness in the beginning":) awareness that he has become unclean. ("awareness in the end":) After eating the sanctified food in "hiddenness" or entering the sanctuary in "hiddenness" and leaving, it becomes known to him that he ate or entered in uncleanliness. ("and hiddenness in the middle":) When he eats the sanctified food, his uncleanliness or its being sanctified food is hidden from him. Or he enters the sanctuary, and his uncleanliness or its being the sanctuary is hidden from him. ("oleh veyored liability":) "oleh" ("rising") for a rich man; "yored" ("descending") for a poor man. A rich man brings a beast sin-offering, and a poor man, a bird sin-offering; and the poorest of the poor, a tenth of an ephah (of flour), the "sinner's meal-offering" mentioned in many places.] Where there is awareness in the beginning and not at the end, the he-goat [of Yom Kippur] which is presented within [i.e., whose blood is presented within (the holy of holies)] and Yom Kippur suspend (his judgment) [protecting him from affliction] until he becomes aware [of having eaten sanctified food in a state of uncleanliness], whereupon he brings an oleh veyored offering.

אֵין בָּהּ יְדִיעָה בַתְּחִלָּה אֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף, שָׂעִיר הַנַּעֲשֶׂה בַחוּץ וְיוֹם הַכִּפּוּרִים מְכַפֵּר, שֶׁנֶּאֱמַר (במדבר כט) מִלְּבַד חַטַּאת הַכִּפֻּרִים, עַל מַה שֶּׁזֶּה מְכַפֵּר, זֶה מְכַפֵּר. מַה הַפְּנִימִי אֵין מְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ יְדִיעָה, אַף הַחִיצוֹן אֵין מְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ יְדִיעָה:

If there were no awareness in the beginning [(i.e., If he never knew of this uncleanliness, this never becomes subject to an offering, an offering obtaining only where there was awareness in the beginning)], but there was awareness in the end, the kid presented outside [on the outer altar, with the additional Yom Kippur offerings] and Yom Kippur [itself] atone [with the kid], it being written (Numbers 29:11): "…aside from the offering of atonement." Whatever the latter atones for, the former atones for. Just as the inner (altar sacrifice, "the latter") atones only where there was awareness, so the outer (altar sacrifice, "the former") atones only where there was awareness. [It is written of the kid presented outside: "One kid of goats as a sin-offering, aside from the sin-offering of atonement." The sin-offering of atonement is the kid presented within. Scripture likens them to teach us that what one atones for, the other atones for, viz.: Just as the inner is presented only where there was awareness, (in that instance,) awareness in the beginning, as derived from (Leviticus 16:16): "…for all of their sins," the implication being: for all that would be subject to a sin-offering if there were awareness at the end; and there is no sin-offering without awareness in the beginning — so the kid presented outside does not atone unless there was awareness, (in this instance,) awareness at the end, but not in the beginning, where it would never be subject to a sin-offering. And this atonement is absolute, without "suspension" (see 1:2)].

וְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, שְׂעִירֵי הָרְגָלִים וּשְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִים, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי שִׁמְעוֹן אוֹמֵר, שְׂעִירֵי הָרְגָלִים מְכַפְּרִין, אֲבָל לֹא שְׂעִירֵי רָאשֵׁי חֳדָשִׁים. וְעַל מַה שְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִין, עַל הַטָּהוֹר שֶׁאָכַל אֶת הַטָּמֵא. רַבִּי מֵאִיר אוֹמֵר, כָּל הַשְּׂעִירִים כַּפָּרָתָן שָׁוָה עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. הָיָה רַבִּי שִׁמְעוֹן אוֹמֵר, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִין עַל הַטָּהוֹר שֶׁאָכַל אֶת הַטָּמֵא, וְשֶׁל רְגָלִים מְכַפְּרִין עַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, וְשֶׁל יוֹם הַכִּפּוּרִים מְכַפֵּר עַל שֶׁאֵין בָּהּ יְדִיעָה בַתְּחִלָּה אֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף. אָמְרוּ לוֹ, מַהוּ שֶׁיִּקְרְבוּ זֶה בָזֶה. אָמַר לָהֶם, יִקְרָבוּ. אָמְרוּ לוֹ, הוֹאִיל וְאֵין כַּפָּרָתָן שָׁוָה, הֵיאַךְ קְרֵבִין זֶה בָזֶה. אָמַר לָהֶן, כֻּלָּן בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו:

And where there is no awareness, neither in the beginning nor in the end, the kids of the festivals [(Kids for sin-offerings are prescribed for the additional (mussaf) offerings of all the festivals)] and the kids of Rosh Chodesh atone, [it being written in respect to the kid of Rosh Chodesh (Numbers 28:15): "as a sin-offering to the L rd" — For a sin that only the L rd knows of, this kid atones. That is, where there is awareness neither in the beginning nor in the end. And the kids of the festivals are derived by identity from the kid of Rosh Chodesh. For "kid" could have been written in respect to all the festivals, and it is written (in respect to the festivals) "and a kid," to add to what precedes (i.e., the kid of Rosh Chodesh), to liken them, i.e., These atone for the same thing that the first atones for.] These are the words of R. Yehudah. R. Shimon says: The kids of the festivals atone (for non-awareness in the beginning and in the end), but not the Rosh Chodesh kids. And for what do the kids of Rosh Chodesh atone? For a tahor (one who is clean) eating (unwittingly) something unclean. R. Meir says: The atonement of all of the kids is the same, (all atoning for) defiling the sanctuary and its holy objects. [All of the additional kids, whether the kids of the festivals, or the kid of Rosh Chodesh, or the kid presented outside on Yom Kippur — their atonement is the same. They atone both for unawareness in the beginning and awareness in the end, unawareness neither in the beginning nor in the end, and for a tahor eating something unclean. The (only) difference is in respect to uncleanliness occurring between one (offering) and the other. But as regards the kid presented inside on Yom Kippur, all agree that it "suspends" where there is awareness in the beginning but not at the end, as stated.] R. Shimon was wont to say: The kids of Rosh Chodesh atone for a tahor eating something unclean; those of the festivals atone for unawareness neither in the beginning nor in the end; and that of Yom Kippur, for awareness in the beginning, but not in the end. [This is repeated for the sake of what follows, viz.: "They asked him, etc."] They asked him: May this be offered up for the other? [If the kid designated for Yom Kippur were lost, and atonement was made with another, and the first were found on a festival or on Rosh Chodesh, may it be used as the kid offering of the day?] He answered: They may be offered. They asked him: But if their atonement is not the same, how can one be substituted for the other? [R. Meir asks this of R. Shimon: If you grant that their atonement is the same, he can do so, for they all effect the same atonement. But, according to you, this one (the kid of Yom Kippur), which was designated to atone for unawareness in the beginning and awareness in the end — how can it be offered on the festival to atone for unawareness both in the beginning and in the end? Or on Rosh Chodesh, to atone for a tahor eating something unclean?] He answered: They all come to atone for defiling the sanctuary and its objects. [And since they are the same in this respect, even though there are differences in the type of atonement, it may be substituted.]

רַבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשְּׁמוֹ, שְׂעִירֵי רָאשֵׁי חֳדָשִׁים מְכַפְּרִין עַל טָהוֹר שֶׁאָכַל אֶת הַטָּמֵא. מוֹסִיף עֲלֵיהֶם שֶׁל רְגָלִים, שֶׁמְּכַפְּרִין עַל טָהוֹר שֶׁאָכַל אֶת הַטָּמֵא וְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף. מוֹסִיף עֲלֵיהֶם שֶׁל יוֹם הַכִּפּוּרִים, שֶׁהֵן מְכַפְּרִין עַל הַטָּהוֹר שֶׁאָכַל אֶת הַטָּמֵא, וְעַל שֶׁאֵין בָּהּ יְדִיעָה לֹא בַתְּחִלָּה וְלֹא בַסּוֹף, וְעַל שֶׁאֵין בָּהּ יְדִיעָה בַתְּחִלָּה אֲבָל יֶשׁ בָּהּ יְדִיעָה בַסּוֹף. אָמְרוּ לוֹ, מַהוּ שֶׁיִּקְרְבוּ זֶה בָזֶה. אָמַר לָהֶם, הֵן. אָמְרוּ לוֹ, אִם כֵּן, יִהְיוּ שֶׁל יוֹם הַכִּפּוּרִים קְרֵבִין בְּרָאשֵׁי חֳדָשִׁים, אֲבָל הֵיאַךְ שֶׁל רָאשֵׁי חֳדָשִׁים קְרֵבִין בְּיוֹם הַכִּפּוּרִים לְכַפֵּר כַּפָּרָה שֶׁאֵינָהּ שֶׁלָּהּ. אָמַר לָהֶן, כֻּלָּן בָּאִין לְכַפֵּר עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו:

R. Shimon b. Yehudah said in his [R. Shimon's] name ["R. Shimon," unqualified, is R. Shimon b. Yochai]: The kids of Rosh Chodesh atone for a tahor eating something unclean. Over and above them are those of the festivals, which atone for a tahor eating something unclean and for unawareness in the beginning and in the end. Over and above them are those of Yom Kippur, which atone for a tahor eating something unclean, for unawareness in the beginning and in the end, and for unawareness in the beginning and awareness in the end. They asked him: May this be offered up for the other? He answered: Yes. They asked: If so, let those of Yom Kippur be offered on Rosh Chodesh; but how can those of Rosh Chodesh be offered on Yom Kippur for an atonement which is not of their kinds? (see 1:4) He answered: They all come to atone for defiling the sanctuary and its objects.

וְעַל זְדוֹן טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, שָׂעִיר הַנַּעֲשֶׂה בִפְנִים וְיוֹם הַכִּפּוּרִים מְכַפְּרִין. וְעַל שְׁאָר עֲבֵרוֹת שֶׁבַּתּוֹרָה, הַקַּלּוֹת וְהַחֲמוּרוֹת, הַזְּדוֹנוֹת וְהַשְּׁגָגוֹת, הוֹדַע וְלֹא הוֹדַע, עֲשֵׂה וְלֹא תַעֲשֶׂה, כְּרֵתוֹת וּמִיתוֹת בֵּית דִּין, שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר:

And for willful defiling of the sanctuary and its sanctified objects [(This is a generic teaching)], the kid presented within and Yom Kippur atone, [it being written (Leviticus 16:16): "and from their offenses for all of their sins." "offenses" (peshaim) — these are acts of rebellion.] And for the other transgressions of the Torah: light and stringent, willful and unwitting, known and unknown, positive commandment and negative commandment, krithoth and judicial death penalties, the sent-away kid atones. [The Gemara explains the entire Mishnah thus: whether light or stringent; whether he transgressed willfully or unwittingly; (Of those which he transgressed unwittingly,) whether their doubtful status was known to him or unknown to him (e.g., whether it was known or not known to him that it might be forbidden fat and he ate it). Which are the "light"? Positive and negative commandments. Which are the "stringent"? Those punishable by krithuth (cutting-off) and by judicial death penalty.]

אֶחָד יִשְׂרְאֵלִים, וְאֶחָד כֹּהֲנִים, וְאֶחָד כֹּהֵן מָשׁוּחַ. מַה בֵּין יִשְׂרְאֵלִים לְכֹהֲנִים וּלְכֹהֵן מָשׁוּחַ, אֶלָּא שֶׁדַּם הַפָּר מְכַפֵּר עַל הַכֹּהֲנִים עַל טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו. רַבִּי שִׁמְעוֹן אוֹמֵר, כְּשֵׁם שֶׁדַּם הַשָּׂעִיר הַנַּעֲשֶׂה בִפְנִים מְכַפֵּר עַל יִשְׂרָאֵל, כָּךְ דַּם הַפָּר מְכַפֵּר עַל הַכֹּהֲנִים. כְּשֵׁם שֶׁוִּדּוּיוֹ שֶׁל שָׂעִיר הַמִּשְׁתַּלֵּחַ מְכַפֵּר עַל יִשְׂרָאֵל, כָּךְ וִדּוּיוֹ שֶׁל פָּר מְכַפֵּר עַל הַכֹּהֲנִים:

Both Israelites, Cohanim, and the anointed priest (i.e., the high-priest) [are atoned for by the sent-away kid for the other transgressions (see above), there being no difference between them.] It is just that the blood of the bullock atones for the Cohanim for defiling of the sanctuary and of its sanctified objects. [i.e., Whatever the inner kid (of Yom Kippur) atones for on behalf of Israelites, i.e., suspending judgment for Israelites where there is awareness in the beginning but not at the end, and willful defiling of the sanctuary and its objects — likewise, whatever the outer kid atones for (on behalf of Israelites) — the bullock of the high-priest sacrificed on Yom Kippur atones for on behalf of the Cohanim.] R. Shimon says: Just as the blood of the kid presented within atones for Israel, so, the blood of the bullock atones for Cohanim. Just as the confession over the sent-away kid atones for Israel, so the confession over the bullock atones for the Cohanim. [i.e., You concede that the blood of the inner kid atones for Israel without confession, there being no confession over the inner kid, but over the sent-away kid — so the blood of the bullock atones for the Cohanim, without any confession, for defiling of the sanctuary and its objects, leaving the confession over the bullock (in place of the confession over the sent-away kid) to atone on behalf of the Cohanim for the other transgressions, and they have no atonement through the sent-away kid.]