וְאִם־נֶ֙פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א וְעָֽשְׂתָ֗ה אַחַת֙ מִכָּל־מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה וְלֹֽא־יָדַ֥ע וְאָשֵׁ֖ם וְנָשָׂ֥א עֲוֺנֽוֹ׃
Finalmente, si una persona pecare, ó hiciere alguna de todas aquellas cosas que por mandamiento del Señor no se han de hacer, <span class="x" onmousemove="Show('perush','Este es el <b>70mo Precepto Positivo</b> enumerado por el Rambam en el Prefacio a Mishné Torá, su “Compendio de la Ley Hebrea” para todo el Pueblo de Israel.',event);" onmouseout="Close();">aun sin hacerlo a sabiendas es culpable</span>, y llevará su pecado.
Jerusalem Talmud Horayot
HALAKHAH: “They are not liable for a positive commandment or a prohibition in the Temple,” etc. 60This paragraph also is Halakhah 2:4 in Ševuot (ש). Cahana said, is it impossible that there was knowledge at the beginning and knowledge at the end and oblivion in between61He questions why it should be impossible to bring a suspended sacrifice for violating the Temple’s sanctity by impurity. In the introduction to the rules of the variable-value reparation offering (Lev. 5:3), one of the cases for such an offering is described as or if he touch a human’s impurity, any impurity that make him impure, and it was hidden from him, and then he knew and was guilty. It is clear that causing damage by impurity is subject to a sacrifice only if there was knowledge of the impurity interrupted by a period of unawareness. Why should it be impossible that this condition be satisfied for one entering the Temple while impure?? Rebbi Samuel ben Eudaimon objected before Rebbi Mana: Could that be for the teachers62Since the Mishnah is formulated for the Court, why can it not be read as addressing only the teachers of the law but not all impure individuals? But for issuing a ruling a suspended reparation sacrifice is impossible; therefore, the Mishnah refers not only to the Court but to everybody.? He told him, we have a problem with those entering and you bring us teachers? What about it? Rebbi Samuel bar Rav Isaac said, commandments, commandments. Since commandments mentioned there are about fixed-value [offerings], here also about fixed-value [offerings]63The introduction to the rules of the suspended reparation sacrifice (Lev. 5:17) reads: But if a person sin, violating one of the commandments of the Eternal that are prohibitions; if he is unsure whether he be guilty and have to carry his sin. The introduction to the rules of the fixed-rate purification sacrifices of an individual reads: But if a person of the people of the Land sin inadvertently, violating one of the commandments of the Eternal that are prohibitions, and is guilty. The parallel language implies parallel rules; suspended sacrifices are possible only for suspected sins whose atonement would be covered by the rules of Lev. 4, not Lev. 5. A different argument with identical result is inSifra Wayyiqra 2, Parašah 12(10)..