Et là où il n'y a aucune prise de conscience, ni au début ni à la fin, les enfants des festivals [(Les enfants pour les offrandes pour le péché sont prescrits pour les offrandes supplémentaires (moussaf) de tous les festivals)] et les enfants de Rosh Chodesh expient , [il est écrit en ce qui concerne l'enfant de Rosh Chodesh (Nombres 28:15): "comme offrande pour le péché au L rd" —Pour un péché que seul le L rd connaît, ce gamin expie. Autrement dit, là où il n'y a de conscience ni au début ni à la fin. Et les enfants des festivals sont dérivés par identité de l'enfant de Rosh Chodesh. Car "kid" aurait pu être écrit en ce qui concerne tous les festivals, et il est écrit (en ce qui concerne les festivals) "et un gamin", pour ajouter à ce qui précède (ie, le gamin de Rosh Chodesh), pour les comparer , c'est-à-dire, Ceux-ci expient pour la même chose pour laquelle les premiers expie.] Ce sont les paroles de R. Yehudah. R. Shimon dit: Les enfants des festivals expient (pour la non-conscience au début et à la fin), mais pas les enfants de Rosh Chodesh. Et pour quoi les enfants de Rosh Chodesh expient-ils? Pour un tahor (celui qui est propre) qui mange (sans le vouloir) quelque chose d'impur. R. Meir dit: L'expiation de tous les enfants est la même, (toutes expiatoires pour) souiller le sanctuaire et ses objets sacrés. [Tous les enfants supplémentaires, que ce soit les enfants des festivals, ou l'enfant de Rosh Chodesh, ou l'enfant présenté à l'extérieur sur Yom Kippour—leur expiation est la même. Ils expient à la fois l'inconscience au début et la conscience à la fin, l'inconscience ni au début ni à la fin, et pour un tahor mangeant quelque chose d'impur. La (seule) différence concerne la malpropreté qui se produit entre l'un (offrande) et l'autre. Mais en ce qui concerne l'enfant présenté à l'intérieur sur Yom Kippour, tous conviennent qu'il "suspend" là où il y a prise de conscience au début mais pas à la fin, comme indiqué.] R. Shimon avait coutume de dire: Les enfants de Rosh Chodesh expient un tahor mangeant quelque chose d'impur; ceux des fêtes expient l'inconscience ni au commencement ni à la fin; et celle de Yom Kippour, pour la prise de conscience au début, mais pas à la fin. [Ceci est répété pour le bien de ce qui suit, à savoir: "Ils lui ont demandé, etc."] Ils lui ont demandé: cela peut-il être offert pour l'autre? [Si l'enfant désigné pour Yom Kippour était perdu, et l'expiation a été faite avec un autre, et que la première a été trouvée lors d'un festival ou à Rosh Chodesh, peut-elle être utilisée comme offrande d'enfant du jour?] Il a répondu: Ils peuvent être offert. Ils lui ont demandé: Mais si leur expiation n'est pas la même, comment l'un peut-il se substituer à l'autre? [R. Meir demande ceci à R. Shimon: Si vous accordez que leur expiation est la même, il peut le faire, car ils effectuent tous la même expiation. Mais, selon vous, celui-ci (le gamin de Yom Kippour), qui a été désigné pour expier l'inconscience au début et la conscience à la fin—comment peut-il être offert sur le festival pour expier l'inconscience au début et à la fin? Ou sur Rosh Chodesh, pour expier un tahor mangeant quelque chose d'impur?] Il répondit: Ils viennent tous pour expier d'avoir souillé le sanctuaire et ses objets. [Et comme ils sont les mêmes à cet égard, même s'il existe des différences dans le type d'expiation, il peut être substitué.]
Bartenura on Mishnah Shevuot
שעירי הרגלים – On all the Festivals, it was stated, “the oats as a sin offering”” (see, for example, Numbers 28:22 for Passover).
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English Explanation of Mishnah Shevuot
Introduction
Our mishnah discusses which goat offerings atone for which sins. There are three goat offerings discussed in this mishnah, all of which are sin-offerings (hatat): 1) Those offered on festivals; 2) Those offered on the first of the new month; 3) The goat offered on the outer altar on Yom Kippur. The Sages all agree in general that these sin-offerings atone for one who imparts impurity either to holy food or to the Temple. However, they disagree as to which goat atones for which specific sin.
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Bartenura on Mishnah Shevuot
ושעירי ראשי חדשים מכפרים – as it is written with regard to the goat on the New Moon/Rosh Hodesh (Numbers 28:15): “And there shall be one goat as a sin offering,” a sin that one doesn’t recognize other than God [Himself], this goat will atone, and that means that he has no awareness neither at the beginning nor at the end. And the goats of the Festivals, we learn from the goat for the New Moon through a juxtaposition, for “goat” could have been written in all the Festivals, and it (i.e., the Torah) wrote, “and a goat”, and the VAV adds on the first matter, to make the juxtaposition that just as this one expiates/atones, so all of the others atone.
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English Explanation of Mishnah Shevuot
Where there is no knowledge [of the impurity] either at the beginning or at the end, the goats offered as sin-offerings on festivals and new months bring atonement, the words of Rabbi Judah. According to Rabbi Judah, the goats offered on the holidays and on the new months atone for sins of impure people who entered the Temple or ate holy food, in cases where their impurity never became known to them. In the previous two mishnayoth we learned the procedures of atonement in cases where their impurity did become known to them, either in the beginning in the end.
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Bartenura on Mishnah Shevuot
כל השעירים כפרתן שוה – all the goats of the Musaf [sacrificial] service, whether they are the goats of the festival or the goat of the New Moon, whether the goat that is offered outside on Yom Kippur, their expiation/atonement is equivalent, for they atone whether there was no awareness at the at the beginning but there is awareness at the end, or whether there is no awareness either neither at the beginning nor at the end, whether about someone pure who ate something ritually impure, and we derive from it, for a defilement that occurred whether for one or the other. But a goat that is prepared for sacrifice inside on Yom Kippur, they did not disagree about, for it is assigned to the case where he has awareness at the beginning but does not have awareness of it at the end, as we have stated.
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English Explanation of Mishnah Shevuot
Rabbi Shimon says: “The festival goats atone [for such sins] and not the new moon goats. And for what do the new month goats bring atonement? For a pure man who ate impure holy food.” According to Rabbi Shimon, the goats offered on the festival atone for sins of pure people eating holy food or entering the Temple. The goats offered on the new month atone for sins whereby a pure person unintentionally ate impure holy food.
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Bartenura on Mishnah Shevuot
היה רבי שמעון אומר – this is for one who retracted, that it [i.e., the Mishnah] took it, because it was necessary to state that they said to him: what is the Halakha if they are offered together?
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English Explanation of Mishnah Shevuot
Rabbi Meir says: “All the goats have equal powers of atonement for imparting impurity to the Temple and holy food. According to Rabbi Meir all three of the goats mentioned here atone for all three of the crimes mentioned in this mishnah and in the previous one: 1) An impure person who entered the Temple or ate holy food and only realized that he had been impure after the fact; 2) An impure person who entered the Temple or ate holy food and never realized that he had been impure; 3) A pure person who unintentionally ate impure holy food.
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Bartenura on Mishnah Shevuot
מהו שיקרבו – if he lost a goat that was set aside for Yom Kippur, and they were expiated with another [goat] and this one (i.e., the original goat) was found on the Festival (i.e. Sukkot) or on Rosh Hodesh, what is the law regarding that it be offered for the purpose of the goat [of the sin offering] of that day?
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English Explanation of Mishnah Shevuot
Rabbi Shimon used to say: “The new month goats bring atonement for a pure man who ate impure holy food; and the festival goats atone for transgression of the laws of impurity where there was no knowledge either at the beginning or at the end; and the ‘outer’ goat of the Day of Atonement atones for transgression of these laws where there was no knowledge at the beginning but there was knowledge at the end. This section reviews Rabbi Shimon’s opinion with regards to the three goats and the three sins. According to his opinion each goat atones for its own sin. 1) The goat offered on new months atones for a pure person who unintentionally ate impure holy food. 2) The goat offered on festivals atones for an impure person who entered the Temple or ate holy food and never realized that he had been impure. 3) The goat offered on the outer altar on Yom Kippur atones for an impure person who entered the Temple or ate holy food and only realized that he had been impure after the fact.
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Bartenura on Mishnah Shevuot
אמרו לו הואיל ואין כפרתן שוה – It is Rabbi Meir who says to Rabbi Shimon, it is all well if you said that all of them their expiation is equivalent, then let it be offered, for all of them are atone for one expiation, but according to you, this one that was set aside/separated to expiate for a case where he had no awareness at first, and there is awareness of it at the conclusion, how can he sacrifice [it] on the Festival to expiate where he had no awareness [of having sinned through uncleanness] either at the beginning or at the conclusion, or on Rosh Hodesh to atne for a pure person who ate something impure/unclean?
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English Explanation of Mishnah Shevuot
They said to him: “Is it permitted to offer up the goat set apart for one day on another?” He said to them: “Let it be offered.” They said to him: “Since they are not equal in the atonement they bring how can they take each other's place?” He replied: “They are all at least equal [in the wider sense] in that they bring atonement for transgressions of the laws of impurity in connection with the temple and holy food.” The Rabbis ask Rabbi Shimon what happens in a situation where one of the goats set aside to be offered on one of these occasions is lost and then found on a different occasion. Since all three of the goats are all sin-offerings can the goat set aside for one occasion be offered on another? Rabbi Shimon answers that it can. The other Rabbis then raise a difficulty on Rabbi Shimon’s response. Since according to Rabbi Shimon each goat atones for its own sin, it would seem that each goat is different from the other goats. Therefore, how could a goat intended for example for a new month be offered on a festival? Rabbi Shimon responds that they all have a common denominator in that they atone for sins of imparting impurity to the Temple and to holy food. Since they are all means of atonement for similar types of sins, each can replace the other.
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Bartenura on Mishnah Shevuot
לכפר על טומאת מקדש וקדשיו – because in this, they are equivalent, even though their expiations are divided, he can offer it up.
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English Explanation of Mishnah Shevuot
Questions for Further Thought: • Section five: Why is this question asked of Rabbi Shimon and not of Rabbi Meir or Rabbi Judah? What might these other Sages have responded to this question?
