Comentario sobre Keritot 2:3
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:
[Hay] cinco [personas] que traen un sacrificio por múltiples transgresiones, y cinco [personas] que traen un Oleh veYored [una oferta Chattat de escala móvil donde el estado económico del individuo determina si trae un animal, un pájaro, o harina]. Lo siguiente trae un sacrificio por múltiples transgresiones: Uno que tiene relaciones con una Shifchah Charufah varias veces; y un Nazir que se vuelve impuro varias veces; uno que advierte a su esposa [contra estar solo] con varios hombres [diferentes]; y un Metzora que sufre varias veces. Si [el Metzora ] ha ofrecido sus pájaros y luego se vuelve a afligir, no cumplirán con su obligación hasta que él haya ofrecido su Chattat [una ofrenda traída para expiar el pecado]. El rabino Yehudah dice: [No cumplen con su obligación] hasta que él haya ofrecido su Asham [una ofrenda para aliviar la culpa].
Bartenura on Mishnah Keritot
הבא על שפחה חרופה ביאות הרבה – as it is written (Leviticus 19:22); “With the ram of reparation offering the priest shall make expiation for him [before the LORD], for the sin that he committed, but he should have been able to write, “for his sin” and be silent. What is "אשר חטא"/that he committed (mentioned TWICE in this verse)? To include many sins. But these words are when he makes many sexual advances of one maidservant, but if he came upon many maidservants, even with [just] one act of forgetfulness, he is liable for each and every maidservant, as it is written (Leviticus 19:20): “who is a slave [and has been designated for another man],” to be liable for each and every maidservant.
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English Explanation of Mishnah Keritot
Introduction
This mishnah introduces two more categories of “five people.” The first is the person who brings one sacrifice for multiple transgressions. The issue here is what can make the same act performed on repeated occasions considered to be separate transgressions? This is a topic that will prove of great interest to the rabbis and we shall discuss it for the next few chapter.
The mishnah also refers to five people who bring a sacrifice of higher or lesser value a rich person brings a beast and a poor person a bird. These people will be listed in mishnah four.
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Bartenura on Mishnah Keritot
ונזיר שנטמא טומאות הרבה – when he became defiled within seven days of his defilement, it is not necessary to state that he doesn’t bring other than one sacrifice, and it is a long [period of] defilement, for it is necessary for the one who became defiled on the seventh day which is the day of his shaving. But this Tanna/teacher holds that the Biblical verse as it is written (Numbers 6:11): “That same day he shall re-consecrate his head,” which is the day of his shaving as stated, for a Nazirite, purity occurs to him on the same day. But now, you might think I would say that he became defiled two times on the seventh day, that would be many defilements, for this one began his Nazirite vow in ritual purity, that would obligate him to two sacrifices, this comes to teach us that regarding sacrifices, he is not liable for anything other than one, and this does not come to the appropriate hour for a sacrifice, for even though that the ritual purity of his Nazirite [vow] begins from the seventh day, the time which is appropriate for a sacrifice, it is not other than from the eighth day.
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English Explanation of Mishnah Keritot
There are five persons who bring one sacrifice for multiple transgressions, and five who bring a sacrifice of higher or lesser value. The following bring one sacrifice for multiple transgressions:
One who has intercourse with a female slave several times, Having intercourse with a female slave several times is considered one transgression and therefore he brings only one sacrifice. We will discuss this issue more in mishnayot 4-5.
One who has intercourse with a female slave several times, Having intercourse with a female slave several times is considered one transgression and therefore he brings only one sacrifice. We will discuss this issue more in mishnayot 4-5.
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Bartenura on Mishnah Keritot
המקנא לאשתו ע"י אנשים הרבה – as it is written (Numbers 5:29): “This is the ritual in cases of jealousy,” – one Torah for many jealousies.
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English Explanation of Mishnah Keritot
A nazirite who became unclean several times. This category was explained in yesterday’s mishnah.
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Bartenura on Mishnah Keritot
ומצורע שנתנגע גגעים הרבה – as, for example, that he became afflicted with leprosy and was healed, and then was afflicted with leprosy and was healed many times, he does not bring other than one sacrifice for all of them, as it is written (Leviticus 14:2): “This shall be the ritual for a leper [at the time that he is to be purified],” – one Torah/ritual for a leper many times over.
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English Explanation of Mishnah Keritot
One who warns his wife in regard to several men, This refers to the beginning of the “Sotah” process. The Sotah process begins with a man warning his wife not to be secluded with so-and-so, and (in the case mentioned here) not with so-and-so, etc. He warns her concerning several men. If she goes and is secluded with all of these men, she must bring only one sacrifice, “the minhah of jealousy” (see Numbers 5:15ff) for all of her seclusions. The reason that she brings only one minhah and not one minhah for each man with whom she was secluded is that since the warning was done collectively, we look at her acts as one transgression, not many. Had he issued separate warnings for each man, she would have brought one sacrifice for each man with whom she was secluded.
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Bartenura on Mishnah Keritot
הביא צפורים ונתנגע – in the Gemara (Tractate Keritot 9b) explains that this is how it should be taught: the birds did not count to make permanent/fixed for the poor and for the rich, for if he was poor at the time [of the bringing] of the birds, and he became rich prior to his bringing his sin-offering, he has to bring the sacrifice for the rich person. But if he was rich and then became poor, he brings the sacrifice of poverty until he brings his sin-offering. For we follow after the sin-offering whether [he is] in poverty or in wealth, as it is written (Leviticus 14:32): “[Such is the ritual for him who has a scaly affection] and whose means for his purification are limited.” When he doesn’t have the means at the time of his purification, he brings [according to] his poverty, and even though he became rich afterwards, but his purification, that is his sin-offering is his atonement. [The leper’s sacrifice is two lambs – one for a sin-offering and one for a guilt offering.]
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English Explanation of Mishnah Keritot
And a metzora who has contracted skin disease several times. If a person contracts skin disease, then is healed and then contracts it again repetitively, he brings only one sacrifice for all of the outbreaks of the disease. Since he was not purified in between each outbreak, it is considered one case of skin disease and not many.
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Bartenura on Mishnah Keritot
עד שיביא אשמו – that is his purification, his guilt-offering is implied, that he gives from his money on his possessions/wealth which make him fit to eat Holy Things. But the Halakha is not according to Rabbi Yehuda.
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English Explanation of Mishnah Keritot
If he has offered the birds and then contracted the disease again, they do not count for him until he has offered his hatat. Rabbi Judah says: until he has offered his asham. The purification process from skin disease is described in Leviticus 14. After being pronounced free of the affliction, a person brings two birds; one bird is slaughtered and its blood is sprinkled on him and the other is set free. On the eighth day he brings two lambs, one as an asham and the other as an olah. If he can’t afford two lambs, he brings one lamb as an asham and two birds, one as a hatat and one as an olah. In either case, he offers the asham first and the hatat afterwards. If he brings the birds and then contracts skin disease again, the two skin diseases are considered as one and he need bring only one set of sacrifices at the end. Even the two birds that were already brought count. When he is healed, he will bring only the lambs or lambs and birds as olah and hatat. According to Rabbi Judah, this is true until he brings the hatat at the very end. If he contracts the skin disease again after this point, then it is a new case of skin disease and he has to bring a new set of sacrifices.
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