Comentário sobre Keritot 6:6
הַמַּפְרִישׁ שְׁתֵּי סְלָעִים לְאָשָׁם וְלָקַח בָּהֶן שְׁנֵי אֵילִים לְאָשָׁם, אִם הָיָה אַחַד מֵהֶן יָפֶה שְׁתֵּי סְלָעִים, יִקְרַב לַאֲשָׁמוֹ, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. לָקַח בָּהֶן שְׁנֵי אֵילִים לְחֻלִּין, אֶחָד יָפֶה שְׁתֵּי סְלָעִים וְאֶחָד יָפֶה עֲשָׂרָה זוּז, הַיָּפֶה שְׁתֵּי סְלָעִים יִקְרַב לַאֲשָׁמוֹ, וְהַשֵּׁנִי לִמְעִילָתוֹ. אֶחָד לְאָשָׁם וְאֶחָד לְחֻלִּין, אִם הָיָה שֶׁל אָשָׁם יָפֶה שְׁתֵּי סְלָעִים, יִקְרַב לַאֲשָׁמוֹ, וְהַשֵּׁנִי לִמְעִילָתוֹ, וְיָבִיא עִמָּהּ סֶלַע וְחֻמְשָׁהּ:
Se um designou dois Sela [um Sela é uma moeda no valor de quatro dinares ] para um Asham e com eles comprou dois carneiros para um Asham : se um valeu dois Sela , é oferecido pelo seu Asham , e o segundo pasta até que torna-se manchado, quando é vendido e o dinheiro é usado para ofertas voluntárias. [Se com os dois Sela designados ] ele comprou dois carneiros para uso não sagrado, um no valor de dois Sela e o outro no valor de dez Zuz [dez Zuz sendo igual a 2,5 Sela ], o que vale dois Sela é oferecido por seu Asham e o segundo por sua Me'ilah [uso indevido de bens consagrados]. [Se, com os dois designados Sela, ele comprou dois carneiros], um para o Asham e outro para uso comum; se o do Asham valia dois Sela , é oferecido pelo seu Asham e o segundo [é oferecido] pelo seu Me '. ilah e com ele ele traz um Sela e seu quinto [adicional].
Bartenura on Mishnah Keritot
המפריש שתי סלעים – for such is the law regarding the reparation/guilt-offering (i.e., setting aside two Selaim), as it is written concerning the guilt-offering for religious sacrilege (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock] convertible into payment to silver by the sanctuary weight, as a reparation offering/בערכך שקלים בשקל הקדש לאדם. And the Aramaic translation of Shekalim is Selaim. But the guilt-offering for theft and the suspensive guilt-offering are learned from the reparation/guilt-offering for religious sacrilege through a verbal analogy/Gezarah Shavah. It is stated here (Leviticus 5:15): "בערכך שקלים" /”convertible into payment,” and it is stated further on (Leviticus 5:18): “[He shall bring to the priest a ram without blemish from the flock] בערכך לאשם/or the equivalent, as a reparation offering. [The priest shall make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven],” and (Leviticus 5:25): “[Thus he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock], or the equivalent, as a reparation offering/בערכך לאשם .” And the reparation offering for a designated maidservant also, for since it is a ram, it also with כסף סלעים /(at least) two silver Selaim – like these three guilt-offerings which are a ram, but the guilt-offering of a leper and the guilt-offering of a Nazir, in both of them, it is written כבש לאשם /a lamb as a guilt-offering (see Leviticus 14:21 and Numbers 6:12), they don’t come with כסף שקלים/silver Shekalim (plural, meaning a multiple of at least two).
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English Explanation of Mishnah Keritot
Introduction
Today’s mishnah deals with one who sets apart two selas to buy an asham, as he is supposed to do (see 5:2) but then for some reason doesn’t simply buy one ram to be used as the asham. Instead he buys two rams. The question is what to do with the extra ram. The mishnah also addresses the possibility that one of the rams was bought for non-sacred purposes, in which case he has committed sacrilege.
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Bartenura on Mishnah Keritot
אם היה אחד מהם יפה שתי סלעים – even though that at the time of separation, it was not worth other than only a (i.e., one) Selah, if at the time of atonement if is worth “two” [Selaim or Shekalim], it is appropriate, for we follow according to what it is worth at the time of the atonement, therefore, that which is it worth now at the name of the atonement of two Selaim, he should offer for his guilt offering, but even though he had not acquired it at the outset other than for a Sela, and the second one should be put to pasture, because it was acquired with the monies for the guilt-offering and for the sake of the guilt offering, it’s monies should fall for a free-will donation, and this is what we hold, that the guilt-offering is permitted for a donation.
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English Explanation of Mishnah Keritot
A man set apart two sela's for an asham:
If he bought with it two rams for an asham; if one was of the value of two sela's, it may be offered for his asham, and the other must be let out to pasture until it becomes blemished when it is sold and its value goes for freewill-offerings. If he buys two rams with two selas, then at the time of purchase could have been worth two selas. However, by the time he comes to sacrifice one of them, it has gone up in value and reached the requisite two selas. That ram can be offered as his asham. The other ram is holy because it was bought to be an asham. However, it cannot be offered as an asham because its owner has already received atonement through the other asham. Therefore, it must go out to pasture until it becomes blemished. Then it can be sold and the money used to buy free-will offerings.
If he bought with it two rams for an asham; if one was of the value of two sela's, it may be offered for his asham, and the other must be let out to pasture until it becomes blemished when it is sold and its value goes for freewill-offerings. If he buys two rams with two selas, then at the time of purchase could have been worth two selas. However, by the time he comes to sacrifice one of them, it has gone up in value and reached the requisite two selas. That ram can be offered as his asham. The other ram is holy because it was bought to be an asham. However, it cannot be offered as an asham because its owner has already received atonement through the other asham. Therefore, it must go out to pasture until it becomes blemished. Then it can be sold and the money used to buy free-will offerings.
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Bartenura on Mishnah Keritot
לקח בהם שמי אלים לחולין – for eating, he has committed sacrilege with the monies and they have gone for unconsecrated animals.
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English Explanation of Mishnah Keritot
If he had bought with the money two rams for hullin use, one worth two sela's and the other worth ten zuz, that which is worth two sela's should be offered for his asham and the other for his sacrilege. If he used the money to buy two hullin, non-sacred rams, he has now committed sacrilege. He bought two rams, and one is now worth two selas (again, it has gone up in value). He can offer that one as the asham sacrifice that he is liable to bring for having committed sacrilege. The other ram is worth ten zuz. A sela is worth four zuz. So ten zuz is enough to count for the two sela’s that he must restore for having committed sacrilege, and the other two zuz is the added one-fifth, which the rabbis counted as being one-fifth of the final amount and not the original amount (in this case one-fifth of ten zuz and not eight zuz). So he can take this ten zuz ram and sacrifice it as the asham that he was originally liable for, because it is worth 1/5 more than that asham needed to be. Strangely enough, it all worked out for him in the end.
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Bartenura on Mishnah Keritot
יפה עשרה זוזים – in order that two Selaim that he committed religious sacrilege with them and their added fifth, for the Selah is four Zuzim.
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English Explanation of Mishnah Keritot
[If he had bought with the money] one for an asham and the other for ordinary use, if that for the asham was worth two sela's it should be offered for his asham and the other for his sacrilege, and with it he shall bring a sela and its fifth. In this case he again buys two rams, this time one for the asham and the other for a hullin ram. If the one for his asham is worth two selas he can sacrifice it as an asham. If the other ram is also worth two selas, then it must be used as an asham for his sacrilege. Along with that he must bring another sela and a fifth as reparation for having committed sacrilege. This extra money will be used to buy free-will offerings.
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Bartenura on Mishnah Keritot
היפה שתי סלעים יקרב לאשמו – for the sake of that same reparation/guilt-offeirng that he separated the monies for.
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Bartenura on Mishnah Keritot
והשני למעילתו – It explains in the Gemara (Tractate Keritot 26b) that he should not offer it for a guilt-offering, but rather, that he should give it to the treasurer for the two Selaim that he removed for unconsecrated animals , that he was liable for them and their added firth, which are between the principal and the [added] fifth ten Zuzim, and he should bring a guilt-offering of two Selaim from his house for the sacrifice of religious sacrilege.
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Bartenura on Mishnah Keritot
אחד לאשם ואחד לחולין – he purchased with the two Selaim that he separated that were Holy two rams – one for a guilt offering and the other for consuming unconsecrated food, for he had committed sacrilege with one Sela.
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Bartenura on Mishnah Keritot
אם היה של אשם יפה שתי סלעים יקרב לאשמו – the first one (i.e., the guilt offering that he is liable for), is purchased from the monies separated for this.
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Bartenura on Mishnah Keritot
והשני – which is unconsecrated, will be offered for his sacrilege, for the reparation offering of his religious sacrilege in that he spent one Selah [that had been dedicated] of the Holy [Things] for unconsecrated things, and, as for example, that I was also worth two Selahs, for the guilt-offering for sacrileges is not less than two silver Selahs.
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Bartenura on Mishnah Keritot
עמה סלע וחומשה – the principal for which he committed sacrilege and its [added] fifth, for he spent a Selah of [money devoted to] the Holy for unconsecrated things.
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