Talmud sobre Shevuot 1:2
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:
Dondequiera que haya conciencia al principio, conciencia al final y ocultamiento en el medio, existe una gran responsabilidad ("escala móvil"). [("Donde haya conciencia, etc." :) Esto se refiere a "Conciencia de impureza" (arriba). Como sus provisiones son pocas, se aducen primero, después de lo cual se hacen juramentos, siendo muchas sus provisiones. Y el yetzioth (del Shabat) y las observaciones (de los puntos de peste) se tratan individualmente en sus respectivos tratados, por lo que no se tratan aquí. Se incluyen aquí (arriba) solo porque son similares a los demás en ser "dos que son cuatro". ("conciencia al principio" :) conciencia de que se ha vuelto impuro. ("conciencia al final" :) Después de comer la comida santificada en "ocultamiento" o entrar al santuario en "ocultamiento" y salir, se le hace saber que comió o entró impuro. ("y la ocultación en el medio" :) Cuando come la comida santificada, su impureza o su comida santificada se le oculta. O él entra al santuario, y su impureza o el hecho de que sea el santuario se le oculta. ("oleh responsabilidad veyored" :) "oleh" ("aumento") para un hombre rico; "yored" ("descendente") para un hombre pobre. Un hombre rico trae una ofrenda por el pecado animal, y un hombre pobre, una ofrenda por el pecado pájaro; y el más pobre de los pobres, una décima parte de un ephah (de harina), la "ofrenda del pecador" mencionada en muchos lugares.] Donde hay conciencia al principio y no al final, el macho cabrío [de Iom Kippur] que se presenta dentro [es decir, cuya sangre se presenta dentro (el lugar santísimo)] y Yom Kippur suspende (su juicio) [protegiéndolo de la aflicción] hasta que se da cuenta [de haber comido alimentos santificados en un estado de impureza ], con lo cual trae una ofrenda variada.
Jerusalem Talmud Horayot
It is sinful to bring an animal into the Temple precinct which is not dedicated as a sacrifice. For voluntary offerings this presents no problem; one simply has to dedicate them when bringing. But for obligatory offerings it implies that a sacrifice may be presented only if all conditions which make it obligatory are actually fulfilled. They only are liable23To bring the sacrifice. for something24An official ruling by the Court. that was clear to them and then covered from them25They forgot either a precedent or their own ruling.. What is the reason? something was hidden26Lev. 4:13. An erring High Priest (Lev. 4:1–12) or ruler (22–26) have to offer a sacrifice if they err inadvertently; the condition that a ruling must have been forgotten is introduced only for the Court., something that was clear to them and then hidden from them. 27There is no problem with the explanation just given. One tries to connect the statement with a discussion about similar rules regarding sacrifices due for violations of either Temple purity or oaths (Lev. 5:1–13), where the same condition in mentioned in Lev. 5:2,3,4. R. Ismael and R. Aqiba differ in Ševuot 1:2 about the interpretation of the verses, but not about the actual rules. In the opinion of Rebbi Ismael who said, it became hidden from him, therefore he had known, and he knew28Lev. 5:4: …an oath which a man would utter without thinking, it became hidden from him, and he knew and realized his guilt …, these are two knowledges29One when he uttered the oath and one when he remembered it, separated by a period of oblivion.. In the opinion of Rebbi Aqiba who said, it became hidden, it became hidden, two times30R. Aqiba and R. Ismael actually are not differing in their interpretations; only R. Aqiba argues about violations of Temple purity (Lev. 5:2–3) where in both verses oblivion is mentioned but not remembering. However, in Babylonian sources [Ševuot 14b, Keritut 19a, Sifra Wayyiqra 2, Pereq 12(7)], R. Ismael is reported to read one about oblivion the impurity and the second oblivion about being in the Temple., therefore he had knowledge at the beginning and knowledge at the end and oblivion in between, 31Returning to our topic, Note 22. something that was clear to them and then hidden from them.