פירוש על שבועות 1:2

שיש בה ידיעה בתחלה – this refers to awareness of uncleanness, for since small/trifle things are explained in the opening clause [of the Mishnah] and it goes back and explains oaths which are large mattes, and the transporting [of objects on the Sabbath] and appearances [of plagues] , each and every one is explained in its own tractate, therefore, he (i.e., the Tanna) does not explain them in this Tractate, and they are not taught here other than because they are similar to each other in two sorets which yield four subdivisions.

Introduction Mishnah two begins to define when a person is obligated to bring a sacrifice in a situation where he did not know that he had been impure.

וידיעה בתחלה – that he knew that he became defiled.

Our mishnah begins to discuss the laws concerning the discovery of the contracting of uncleanness mentioned in section two of the previous mishnah.

וידיעה בסוף – from when he ate the Holy thing in an act of forgetfulness/that it escaped him, or entered into the Sanctuary in act of forgetfulness/that it escaped him and he left, and it became known to him that in defilement he ate or that in defilement he entered [into the Sanctuary].

Where there is knowledge at the beginning and at the end but forgetfulness between, a “sliding scales” sacrifice is brought. In order for one to become obligated to bring a sacrifice for this type of sin, one must have known that he had become impure, and then forgot, and then ate of a holy thing or entered the Temple, and then afterwards remembered that he was impure. In other words there must be knowledge of the impurity in the beginning of the process and knowledge at the end, as well as forgetfulness in between at the time when he either at holy food or entered the Temple.

ןהעלם בינתיים– when he ate the Holy food, the defilement or the sanctity [of the place] in act of forgetfulness/that it escaped him or he entered into the Sanctuary and in an act of forgetfulness/that it escaped him, the defilement or the Sanctuary.

Where there is knowledge at the beginning but not at the end, the goat which is [sacrificed and its blood sprinkled] within [the Holy of Holies on the Day of Atonement] together with the Day of Atonement itself hold the sin in suspense until it become known to the sinner, and he brings the “sliding scale” sacrifice. If after having eaten the holy food or entered the Temple one never afterwards rembembered that one was impure at the time, obviously one will not even realize the need to bring a sacrifice to atone for the sin. Therefore our mishnah teaches that the sin is suspended, meaning punishment for the sin is suspended, through the sacrifice of the goat on Yom Kippur (the Day of Atonement) and through Yom Kippur itself. Once he does remember what he has done, although Yom Kippur and the sacrificial goat have meanwhile suspended the punishment for the sin, he must bring a sacrifice in order to achieve full atonement.

הרי זה בעולה ויורד – a burnt offering for a wealthy individual and something of lesser value for a poor person. The wealthy person brings a sin-offering of cattle, and a poor person the sin offering of fowl, and the poorest of he poor, one tenth of an Ephah, which is a meal offering of sinner that is mentioned in every place.

שעיר הנעשה בפנים – the goat of Yom Kippur that he brings from its blood inside.

תולה – to protect him from suffering/trials.

עד שיודע לו – that he ate Holy things in a state of ritual impurity, and he brings the Sacrifice of Higher or -11; Tractate Shevuot 21a).