Asham talui (une offrande de culpabilité suspendue) [Les transgressions qui, si elles sont commises consciemment, sont punissables par kareth, et, si involontairement, nécessitent une offrande pour le péché fixe, nécessitent pour l'inconnaissance un asham talui, par exemple, (s'il y en avait) deux olive -tailles, une des graisses interdites et une des graisses autorisées, et il en a mangé une, mais il ne sait pas laquelle] — l'individu et les Nassi sont responsables, et le prêtre oint et beth-din sont exempts, [il est écrit à propos d'une offrande de la congrégation (Lévitique 4:14): "Si le péché est devenu connu ... alors la congrégation offrira, etc. . " —ils exigent une offrande seulement pour la connaissance (et le prêtre oint est comme Beth-Din)]. Une certaine offrande de culpabilité [(Il y a cinq offrandes de culpabilité, qui sont offertes pour une certaine transgression: asham me'iloth pour abus de propriété sacrée; asham gezeiloth pour abus de propriété privée; asham nazir pour interrompre la période du nazaritisme; asham metzora , l'offrande de culpabilité d'un lépreux; asham shifchah charufah pour vivre avec une servante fiancée à un autre homme]—l'individu et le Nassi et le prêtre oint sont responsables; [car tout cela concerne l'individu, que ce soit une personne ordinaire, un prêtre oint ou un Nassi], et beth-din sont exemptés [car ceux-ci n'ont rien à voir avec la décision de beth-din, et il n'y a pas d'asham pour la décision de beth-din.] Pour «entendre la voix», «prononcer avec les lèvres» et souiller le sanctuaire et ses saintes choses, Beth-din sont exemptés, et l'individu, et le Nassi et le prêtre oint sont responsables ; mais le prêtre oint n'est pas responsable de souiller le sanctuaire et ses choses saintes. Ce sont les paroles de R. Shimon. [Le raisonnement de R. Shimon: Il est écrit concernant la profanation du sanctuaire (Nombres 19:20): "Et un homme, s'il devient impur et ne se purifie pas, cette âme sera retranchée du milieu de la congrégation "—celui dont le péché équivaut à celui de la congrégation, à l'exclusion du souverain sacrificateur, dont le péché n'est pas équivalent à celui de la congrégation. Car, quant à la congrégation, quiconque d'entre eux entre involontairement dans le sanctuaire ou transgresse involontairement est responsable de l'inconscience de l'acte seul, tandis que le prêtre oint n'est responsable que de l'oubli de la chose (interdite) avec le non-consentement de l'acte, comme indiqué ci-dessus dans notre chapitre.] Ce sont les paroles de R. Shimon [La halakha n'est pas conforme à R. Shimon, mais un grand prêtre apporte aussi une offrande à échelle mobile pour souiller le sanctuaire et ses choses saintes.] Et quelle offrande font-ils apporter? Une offre évolutive. R. Eliezer dit: Le Nassi apporte un bouc pour souiller le sanctuaire et ses choses saintes, parce qu'ils sont passibles de kareth pour avoir commis une transgression, tout comme il apporte un bouc pour d'autres mitsvoth qui sont passibles de kareth pour avoir commis une transgression. . La halakha n'est pas conforme à R. Eliezer, car puisqu'ils ne sont pas susceptibles d'apporter une offrande pour le péché pour une souillure involontaire du sanctuaire et de ses choses saintes, le Nassi n'apporte que ce que l'individu apporte.]
Bartenura on Mishnah Horayot
Asham talui – Commandments for which wilful transgressions receive the punishment of “karet” and accidental transgressions must bring a sin-offering, when there is doubt whether or not there was a transgression an asham talui must be brought, i.e. two amounts, one of forbidden fat and one of permissible fat and he does not know which one he ate.
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English Explanation of Mishnah Horayot
Introduction
Mishnah six compared the sin offerings offered for unwitting transgressions that the individual, the ruler, the high priest and the court bring. Mishnah seven compares these parties with regard to the asham talui (see above 2:4), the asham vadai and the sliding scale sacrifice (see above 2:5). An asham vadai is a guilt offering. There are five different situations in which a person must bring an asham vadai: 1) for robbery (Lev 5:21-25; 2) for illegal use of sacred property (Lev 5:14-16); 3) for relations with an betrothed slave woman (Lev 19:20-22); 4) a nazir (Num 6:9-12); 5) a leper (Lev 14:10-12).
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Bartenura on Mishnah Horayot
But the anointed priest and the court are exempt – As it is written about a communal sacrifice (Leviticus 4), “when the sin wherein they have sinned is known, then the assembly shall offer.” There is no obligation to bring a sacrifice unless the sin is clearly known. And the law for the high priest is like that for the beit din.
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English Explanation of Mishnah Horayot
The individual and the ruler are both obligated to bring an asham talui, but the anointed priest and the court are exempt. The individual and the ruler and the anointed priest are obligated to bring an asham vadai, but the court is exempt. For 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, the court is not obligated but the individual, the ruler and the anointed priest are obligated. Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon. What do they bring? A sliding scale sacrifice. With regard to the asham talui, the king is like any individual Israelite. If he may (or may not) have transgressed a commandment which is punishable by kareth, he brings an asham talui. However, the high priest and the court, if they made a ruling and they do not know if they erred, do not bring an asham talui. In other words, for the court or high priest to be liable for their errant ruling, it must be certain that they did so.
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Bartenura on Mishnah Horayot
Asham vadai – An asham vadai offering is required for five matters: for robbery (Leviticus 5:21-25); 2) for illegal use of sacred property (Leviticus 5:14-16); 3) for relations with a betrothed slave woman (Leviticus 19:20-22); 4) a nazir (Numbers 6:9-12); 5) a person who had tzara’at (Leviticus 14:10-12).
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English Explanation of Mishnah Horayot
Rabbi Eliezer says: the ruler brings a goat. All individuals, even a high priest, who unwittingly transgress one of the five commandments which are atoned for by an asham vadai, must bring the asham. However, if the court issues an errant ruling with regard to one of these commandments, and the people follow their errant ruling, the court does not bring an asham vadai, nor do they bring any sacrifice. They are liable to bring a bull as a sin offering only if they issue an errant ruling about a commandment punishable by kareth and atoned for by a sin offering (and not a guilt offering).
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Bartenura on Mishnah Horayot
The individual and the ruler and the anointed priest are obligated – Because each of these is the act of an individual. There is no difference between a layman, a high priest and a ruler.
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English Explanation of Mishnah Horayot
As we learned in mishnah five, if the court issues an errant ruling with regard to a commandment atoned for by a sliding scale sacrifice, they are not liable. If, however, if an individual, king or high priest were to transgress one of these commandments, he must bring a sliding scale sacrifice. The one exception is that the high priest is not obligated to bring a sliding scale sacrifice if he transgresses a commandment involving the purity of the Temple and its holy things. The mishnah now asks what type of sacrifice the king or the anointed priest brings should he transgress one of these commandments. According to the first opinion, they bring a sliding scale sacrifice, as do all regular Israelites. Rabbi Eliezer holds that the king brings a goat.
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Bartenura on Mishnah Horayot
But the court is exempt – Because a beit din ruling has no bearing on these acts. And the beit din does not bring an asham offering.
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Bartenura on Mishnah Horayot
Except that the anointed priest is not liable for impurity relating to the Temple and its holy things; these are the words of Rabbi Shimon – Rabbi Shimon’s meaning is that it is written “impurity relating to the Temple” (Numbers 19) and a person who is impure and transgresses, his soul will be cut off from the congregation. One who sins is equal to the congregation, but the high priest’s sin is not equal to the congregation. If any of the congregation accidentally transgresses by entering the Temple or transgressed accidentally, he is obligated only for the accidental transgression. The high priest is obligated only to bring a bull for an error-in-judgment (para ha’elem davar) sacrifice when he accidentally transgresses, as proven above. The law does not follow Rabbi Shimon’s opinion; rather, the high priest brings a sliding scale sacrifice even for impurity in the Temple and of its contents.
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Bartenura on Mishnah Horayot
Rabbi Eliezer says: the ruler brings a goat – For impurity in the Temple and of its contents, because wilful transgression of these is liable for “karet.” Just as the ruler brings a goat for transgression of other commandments for which the punishment is “karet.” The law does not follow Rabbi Eliezer’s opinion because there is no obligation to bring a sin-offering for accidental transgression of impurity in the Temple and the ruler brings a sacrifice in the same way as an individual.
