Shevuot 2

יְדִיעוֹת הַטֻּמְאָה שְׁתַּיִם שֶׁהֵן אַרְבַּע. נִטְמָא וְיָדַע וְנֶעֶלְמָה מִמֶּנּוּ הַטֻּמְאָה וְזָכוּר אֶת הַקֹּדֶשׁ, נֶעְלַם מִמֶּנּוּ הַקֹּדֶשׁ וְזָכוּר אֶת הַטֻּמְאָה, נֶעֶלְמוּ מִמֶּנּוּ זֶה וָזֶה וְאָכַל אֶת הַקֹּדֶשׁ וְלֹא יָדַע, וּמִשֶּׁאָכַל יָדַע, הֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד. נִטְמָא וְיָדַע וְנֶעֶלְמָה מִמֶּנּוּ טֻמְאָה וְזָכוּר אֶת הַמִּקְדָּשׁ, נֶעְלַם מִמֶּנּוּ מִקְדָּשׁ וְזָכוּר אֶת הַטֻּמְאָה, נֶעֶלְמוּ מִמֶּנּוּ זֶה וָזֶה וְנִכְנַס לַמִּקְדָּשׁ וְלֹא יָדַע, וּמִשֶּׁיָּצָא יָדַע, הֲרֵי זֶה בְעוֹלֶה וְיוֹרֵד:

Awarenesses of uncleanliness are two, which are four. If he became unclean and knew [that he was unclean, at the time of contact or afterwards], and the uncleanliness was (afterwards) hidden from him, and he remembered the sanctity, [and because of that "hiddenness" (of the uncleanliness) he ate sanctified food — one; or entered the sanctuary — two. These are the two that are written. (Leviticus 5:2): "And it be hidden from him and he is unclean" implies that the uncleanliness is hidden from him. And because he is not liable unless he is aware in the beginning that he became unclean, after which it was hidden from him, we have "awarenesses."] If the sanctity were hidden from him [i.e., the fact of its being sanctified food or the fact of its being the sanctuary, and he ate the one or entered the other], and he remembered his uncleanliness [—These are the two others, which are not written.] If both were hidden from him and he ate sanctified food unawares, and after he ate he became aware, he is liable for an oleh veyored offering. [This is not part of the number. We are just being apprised that even though when he ate the sanctified food or entered the sanctuary he remembered neither the uncleanliness nor the sanctuary, he is liable for an oleh veyored offering.] If he became unclean and knew it, and the uncleanliness was hidden from him, and he remembered the sanctuary; if the sanctuary were hidden from him, and he remembered his uncleanliness; if both were hidden from him, and he entered the sanctuary unawares, and when he left he became aware, he is liable for an oleh veyored offering.

אֶחָד הַנִּכְנָס לָעֲזָרָה וְאֶחָד הַנִּכְנָס לְתוֹסֶפֶת הָעֲזָרָה, שֶׁאֵין מוֹסִיפִין עַל הָעִיר וְעַל הָעֲזָרוֹת אֶלָּא בְמֶלֶךְ וְנָבִיא וְאוּרִים וְתֻמִּים וּבְסַנְהֶדְרִין שֶׁל שִׁבְעִים וְאֶחָד וּבִשְׁתֵּי תוֹדוֹת וּבְשִׁיר. וּבֵית דִּין מְהַלְּכִין וּשְׁתֵּי תוֹדוֹת אַחֲרֵיהֶם, וְכָל יִשְׂרָאֵל אַחֲרֵיהֶם. הַפְּנִימִית נֶאֱכֶלֶת וְהַחִיצוֹנָה נִשְׂרָפֶת. וְכֹל שֶׁלֹּא נַעֲשָׂה בְכָל אֵלּוּ, הַנִּכְנָס לְשָׁם אֵין חַיָּבִין עָלֶיהָ:

(He is liable for the offering) whether he enters the azarah [the first Temple court] or its [later]addition; for no addition is made to the city and to the azaroth without authorization [(for which reason it is sanctified as the first)] of the king, the prophet, the urim vetumim, the sanhedrin of seventy-one, the two thank-offerings, and song. The beth-din go, and the two thank-offerings behind them, and all of Israel behind them. The inner is eaten, and the outer burned. And if all of these do not obtain, if one enters there (in a state of uncleanliness), he is not liable (for an oleh veyored offering). [("with a king":) it being written (Exodus 25:9): "According to all that I show you: the form of the tabernacle, and the form of all its vessels, and thus shall you do." This ("and thus shall you do") is a superfluous verse, to be expounded as relating to future generations. And in the days of Moses, he was the king and the prophet, and his brother, the high-priest. And there were also the urim vetumim and the seventy elders — and thus for future generations. ("two thank-offerings":) two breads of thanksgiving. They would carry them in a circle until the end of the sanctified bound, where the first would be eaten, and the second burned. This is derived from (the rite of) Nechemiah ben Chachalyah, viz. (Nechemiah 12:31): "Then I presented two great thanksgivings." ("song":) they would chant (Psalms 30) "I shall extol You, O L rd, for You have uplifted me." And in the second Temple, even though there was neither king nor urim vetumim, the original sanctification of the Temple by Solomon "took" for its time and for the future, and what Nechemiah did was by way of commemoration alone.] And all (additions) that were made without all these (ceremonies) — If one (who were tamei) entered there, they (beth-din or the anointed high-priest as the case may be) are not liable (for a bullock of forgetfulness.)

נִטְמָא בָעֲזָרָה וְנֶעֶלְמָה מִמֶּנּוּ טֻמְאָה וְזָכוּר אֶת הַמִּקְדָּשׁ, נֶעְלַם מִמֶּנּוּ מִקְדָּשׁ וְזָכוּר לַטֻּמְאָה, נֶעְלַם מִמֶּנּוּ זֶה וָזֶה, וְהִשְׁתַּחֲוָה אוֹ שֶׁשָּׁהָה בִכְדֵי הִשְׁתַּחֲוָאָה, בָּא לוֹ בָאֲרֻכָּה, חַיָּב. בַּקְּצָרָה, פָּטוּר. זוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּמִּקְדָּשׁ, שֶׁאֵין חַיָּבִין עָלֶיהָ:

If one became unclean in the azarah [and knew that he had become unclean], and his uncleanliness became "hidden" from him, and he remembered (that it was) the sanctuary; or if the sanctuary became "hidden" to him, and he remembered his uncleanliness; or if both became hidden from him, and he bowed down [in this interval of hiddenness towards the inside, even if he did not wait], or if he waited the amount of time for bowing down, [i.e., or if he bowed down towards the outside; this, if he waited the amount of time for bowing down, that being the amount of time it takes one to recite the following verse at moderate speed (II Chronicles 7:3): "And they kneeled down with their faces to the ground upon the pavement and prostrated themselves to give thanks to the L rd. For He is good; for His lovingkindness endures forever."]; or if he left the long way, [and not the shorter way, even if he did not wait in the beginning], he is liable. And by the shorter way [when he did not bow down or wait], he is not liable. This is a positive commandment in the sanctuary [(Numbers 5:2): "And they shall send out of the camp … everyone that is unclean"] for which they [beth-din] are not liable [to offer a "bullock of forgetfulness." That is, if they erred in this and instructed him to leave by the longer way, they do not bring for this mistaken ruling a bullock for forgetfulness of the congregation (see Leviticus 4:14)].

וְאֵיזוֹ הִיא מִצְוַת עֲשֵׂה שֶׁבַּנִּדָּה שֶׁחַיָּבִין עָלֶיהָ, הָיָה מְשַׁמֵּשׁ עִם הַטְּהוֹרָה וְאָמְרָה לוֹ נִטְמֵאתִי, וּפֵרַשׁ מִיָּד, חַיָּב, מִפְּנֵי שֶׁיְּצִיאָתוֹ הֲנָאָה לוֹ כְּבִיאָתוֹ:

And which is a positive commandment of niddah [comparable to that of the sanctuary, where the uncleanliness occurs after permitted entrance], where they [beth-din] are liable [for a bullock of forgetfulness if they erred in the ruling]? If he were cohabiting with a clean (non-niddah) woman [having "entered" permittedly], and she said to him: "I have become unclean" [now], and he withdrew immediately [with erect organ], he is liable, for his withdrawal is pleasurable to him as is his entry. [But he should wait without movement until the organ "dies" and withdraw when he has lost his erection. This is the positive commandment of niddah.]

רַבִּי אֱלִיעֶזֶר אוֹמֵר, הַשֶּׁרֶץ וְגוֹ' וְנֶעְלַם מִמֶּנּוּ (ויקרא ה), עַל הֶעְלֵם שֶׁרֶץ חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי עֲקִיבָא אוֹמֵר, וְנֶעְלַם מִמֶּנּוּ וְהוּא טָמֵא (שם), עַל הֶעְלֵם טֻמְאָה חַיָּב, וְאֵינוֹ חַיָּב עַל הֶעְלֵם מִקְדָּשׁ. רַבִּי יִשְׁמָעֵאל אוֹמֵר, וְנֶעְלַם וְנֶעְלַם שְׁתֵּי פְעָמִים, לְחַיֵּב עַל הֶעְלֵם טֻמְאָה וְעַל הֶעְלֵם מִקְדָּשׁ:

R. Eliezer says (Leviticus 5:2): "…creeping thing (sheretz) … and it be hidden from him": He is liable for "hiddenness" of creeping thing, and he is not liable for hiddenness of the sanctuary. [It is written: "…or (if he touch) the carcass of an unclean creeping thing and it be hidden from him." This is a superfluous verse, for above it is written: "Or if a soul touch any unclean thing" and "sheretz" is included in "unclean thing." This is to apprise us that if he knew for a certainty that he had become unclean, but did not know if through a sheretz or though carrion (neveilah), he is not liable for an offering if he ate sanctified food; he must know through which he became unclean.] R. Akiva says: "…and it be hidden from him and he is unclean": He is liable for hiddenness of uncleanliness, but he is not liable for hiddenness of the sanctuary. R. Yishmael says: "and it be hidden" is written twice (verses 2 and 3), to make one liable for hiddenness of uncleanliness and for hiddenness of sanctuary. [R. Akiva holds that since he knew for a certainty that he had become unclean, even though the specific type of uncleanliness — sheretz or neveilah — is not known to him, he is liable. And both (R. Eliezer and R. Akiva) exempt him for hiddenness of sanctuary, and R. Yishmael holds him liable. The halachah is in accordance with R. Yishmael.]