No hay responsabilidad por "escuchar la voz" [es decir, por conocer el testimonio y no darlo, a saber. (Levítico 5: 1): "Y si un alma peca y oye la voz de un juramento (es decir, si fue jurado a dar testimonio si lo sabe), y fue testigo, después de haber visto o conocido— si él no dice, entonces llevará su pecado "], y por" pronunciar con los labios "[(viz. Ibid. 4) Si hizo un juramento que no comería y comió, o que sí comería y él no comió, o que había comido y no había comido, o que no había comido y había comido]. Y por la profanación del santuario y sus cosas santas, [entrar al santuario en un estado de tumah o comer de lo sagrado —si cometieron un error al gobernar en uno de estos, no están obligados a traer una ofrenda, ni a Beth-Din ni al sacerdote ungido, porque no se requiere que un individuo traiga una ofrenda fija por el pecado por inconsciencia en ellos.], y los Nassi (es decir, el rey) les gustan. [Si el rey fue inconsciente en uno o todos estos, no trae un macho cabrío y está exento de cualquier ofrenda, ya que con respecto a todo esto está escrito (Levítico 5): "Y si su mano lo hace no alcanzar, etc. "—excluir (de una oferta de escala móvil) un rey y un sumo sacerdote, que nunca son pobres.] Estas son las palabras de R. Yossi Haglili. R. Akiva dice: El Nassi es responsable de todos (traer una ofrenda de escala móvil), [porque con respecto al Nassi está escrito (Ibid. 4:26, 5:10): "Y el Cohein hará expiación para él por su pecado ", y con respecto a una ofrenda de escala móvil con respecto a" escuchar la voz "y" pronunciar con los labios "y la contaminación del santuario, está escrito" Y el Cohein hará expiación por su pecado ", para enseñar que el Nassi es responsable de ellos. En cuanto a que el sacerdote ungido esté exento de la ofrenda indicada para "escuchar la voz" y "pronunciar con los labios" y contaminar el santuario según R. Akiva, esto se debe a que está escrito (Ibid. 6:13): "Esta es la ofrenda de Aarón y sus hijos ... la décima parte de un efa"— "Este" es un término de exclusión, es decir, el "décimo de un ephah" de la ofrenda de pasteles se requiere para el sacerdote ungido, y no se requiere ningún otro "décimo de un ephah" para él —excepto la décima parte de una efá mencionada con respecto a "escuchar la voz", etc., que el sacerdote ungido no trae. Y como la Escritura lo excluyó de la décima parte de un efá, también lo excluyó de las dos tórtolas y de todas las ofrendas mencionadas allí, la sección que termina (Ibid. 5:13): "Y el Cohein hará expiación por él , por su pecado que ha pecado con uno de estos "—el que obtiene expiación con uno de estos obtiene expiación con todos, y el que no obtiene expiación con uno de estos no obtiene expiación con todos. La halajá no está de acuerdo con R. Akiva ni con R. Yossi, pero se requiere que el sacerdote ungido y el Nassi traigan una ofrenda de escala móvil para "escuchar la voz" y "pronunciar con los labios" y contaminar el santuario, como se indica más adelante en nuestra Mishná. En cuanto a que se dice "No son responsables de 'escuchar la voz'", lo que implica que no es el beth-din ni el sacerdote ungido, el significado es que no están obligados a traer el becerro que se trae para las otras mitzvoth, pero están obligados a traer la oferta de escala móvil.], excepto para "escuchar la voz". Porque un rey no juzga y no es juzgado; él no testifica y no se testifica contra él.
Bartenura on Mishnah Horayot
[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration] – That he adjured someone else to make a false oath that he does not know any testimony, as it is written (Leviticus 5), “And if any one sin, in that he heard the voice of adjuration, he being a witness.”
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English Explanation of Mishnah Horayot
Introduction
The main topic of our mishnah is the king (a ruler, see below 3:3) who accidentally transgresses. In Leviticus 4:22-23, we read, “In case it is a chieftain who incurs guilt by doing unwittingly any of the things which by the commandment of the Lord his God ought not to be done, and he realizes his guilt or the sin of which he is guilty is brought to his knowledge he shall bring as his offering a male goat without blemish.” The question asked by our mishnah is for what sins does the king bring this type of sacrifice.
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Bartenura on Mishnah Horayot
For an oath made by an expression – He swore he would not eat and he ate, or that he would eat and he did not eat. Or that he said, “I ate” but he did not eat or he said, “I did not eat” and he ate.
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English Explanation of Mishnah Horayot
[The court] is not obligated [to bring an offering] for [an errant ruling relating to] the hearing of the voice [of adjuration]; for an oath made by an expression, or for impurity relating to the Temple and its holy things. And the ruler is similarly [exempt]; these are the words of Rabbi Yose Hagalili. Rabbi Akiva says; the ruler is liable in the case of all these except that of hearing of the voice [of adjuration], because the king may neither judge nor be judged, neither may he testify nor may others testify against him. This section basically states what we have already learned above. A court that issues an errant ruling is liable to bring a bull as a sin offering only if the transgression was one which if done unwittingly can be atoned for with a sin offering. The three transgressions mentioned in this mishnah are atoned for by sliding scale sacrifices (the rich bring a goat, the middle class bring bird and the poor bring grain, see Leviticus 5 and tractate Shevuoth). The first transgression is the taking of a false oath that he does not know any testimony, called in our mishnah “the hearing of the voice of adjuration”. It is called this because usually someone adjures someone else to take this oath (“I adjure you that you do not know any testimony concerning me”). The second transgression is in regard to an oath of expression. This is when a person swears that he will or will not do something. The third transgression is either entering the Temple impure, or eating holy food while impure. If the court makes an errant ruling with regard to any of these laws, the court is not liable to bring a sin offering.
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Bartenura on Mishnah Horayot
For impurity relating to the Temple and its holy contents – Someone who entered the Temple when he was impure or at something sanctified. If there was a ruling in error on one of these commandments, there is no obligation for the beit din or the high priest to bring a sacrifice because individuals are not obligated to bring a sin-offering when they sin in error.
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English Explanation of Mishnah Horayot
According to Rabbi Yose Hagalili, the same is true if the ruler, or king, accidentally transgressed one of these commandments. The reason is that a sliding scale sacrifice is not applicable to a king, for a king never becomes poor. Leviticus 5:7, 11 state, “But if his means do not suffice”. Since this can never be true of a king, who always has financial means, Rabbi Yose Hagalili concludes that the entire law and sacrifice is not applicable to the king. In other words, the king is not simply in the category of a rich person, because rich people can become poor, while kings do not. Rabbi Akiva disagrees and says that the king can be liable to bring a sliding scale sacrifice for all of these sins, with the exception of oaths of adjuration. Since the king cannot judge or be judged, testify or be testified against, he is considered outside of the framework of the regular legal system. If someone adjures him that he doesn’t know testimony and he swears that he does not know testimony, but in reality he does, he is not liable for a false oath. This is because even if he had admitted that he knows testimony, he cannot testify in a court of law (see Sanhedrin 2:2).
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Bartenura on Mishnah Horayot
And the ruler is similarly [exempt] - A king who accidently transgressed one of these commandments does not bring a goat and is exempt from bringing any sacrifice, because it is written, “And if his means do not suffice” (Leviticus 5:7,11), meaning one who is poor. A king and the high priest will never be poor.
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Bartenura on Mishnah Horayot
Rabbi Akiva says the ruler is liable – Regarding the ruler it is written, (Leviticus 4) “and the priest shall make atonement for him” and the sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, it is written (Leviticus 5), “and the priest shall make atonement for him” to teach that the ruler is obligated regarding these commandments. The high priest is exempt from the sacrifice needed for hearing the voice of adjuration, making an oath and impurity in the Temple, according to Rabbi Akiva, as it is written, (Leviticus 6) “This is the offering of Aharon . . . the tenth part of an ephah. This excludes it, the “chavitin” offering is required of the high priest and he is not obligated in any other tenth of an ephah, except the tenth of an ephah required for hearing the voice of adjuration, etc. that the high priest does not bring. Because the Torah excludes him from the tenth of an ephah, he is also excluded from bringing two doves and any other sacrifice on this issue. At the end of the parasha it is written, “and the priest shall make atonement for him as touching his sin that he hath sinned in any of these things.” If one atones for one of these commandments he must atone for all of them, because it cannot be that atonement is needed for one but not for all. The law does not follow Rabbi Akiva or Rabbi Yossi’s opinions. Rather, the high priest and the ruler are obligated to bring a sliding scale sacrifice for hearing the voice of adjuration, making an oath and impurity in the Temple, as will be explained in our Mishnah below. When it teaches not obligated on hearing the voice of adjuration, etc., the meaning is not the beit din and not the high priest, both are not obligated to bring a bull for the other commandments, but are obligated to bring a sliding scale sacrifice.
