Talmud su Levitico 16:22

HALAKHAH: “If there is no knowledge at the start,” etc. What can you see to say? Does the one inside suspend and the one outside atone, or the one outside suspend and the one inside atone, or both of them suspend, or both of them atone¹¹²Since there are two purification sacrifices brought on the Day of Atonement, one (Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Ex. 30:10), and one (Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions.? What about it? Rebbi Jacob bar Aḥa said, I saw something. Rebbi Simeon ben Laqish was asking before Rebbi Joḥanan and asked him, what are the differences in atoning? I do not know what he answered him. Rebbi Ze`ira said to him, maybe it is the following: <sup>113</sup>Halakhah 2, Note 90. These are known differences in the power of atonement but have nothing to do with the Day of Atonement. How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Or both of them atone? What about it? <sup>114</sup>Le v. 16:21. Babli Yoma 36b, Ševuot12b, Keritu t 25b.He should over it confess sins, these are intentional sins, their crimes, these are rebellions<sup>105</sup>Intentional sins, intended as “breaking the yoke of Heaven”. There is no homily on חַטָּאוֹת “unintentional sins” also mentioned in the verse., their mistakes, these are unintentional sins. Then He said, he will atone. Rebbi Immi said in the name of Rebbi Simeon ben Laqish, the he-goat will carry all their sins<sup>115</sup>Lev. 16:22., he grabbed intentional sins and left out unintentional sins<sup>116</sup>In fact only rebellions are mentioned to be carried to the desert even though three kinds of transgressions were put on the scapegoat’s head., to indicate that just as intentional sins do not carry the obligation of a sacrifice, so those unintentional sins which do not carry the obligation of a sacrifice<sup>117</sup>It is not that intentional sins not carry an obligation of a sacrifice but the sinner is prohibited from offering one (Num. 15:30–31.) Unintentional sins only require a sacrifice if the corresponding intentional sin is punishable by extirpation (Mishnah Keritut 1:2), others require repentance and atonement by the Day of Atonement. Babli Keritut 25b.. And why did they come here? Rebbi Ila in the name of Rebbi Yasa, for suspension<sup>118</sup>The commentators differ in what this means. The Day of Atonement suspends punishment to give the sinner time for repentance (Qorban Ha`edah) or the statement refers to the Mishnah that the Day of Atonement eliminates the obligation of a suspended sacrifice (Pene Mosheh). The sequel shows that neither of these alternatives applies but that the first alternative considered in the introductory paragraph applies; one purification sacrifice suspends punishment for certain categories of sins and the second atones.. Would it be understood to suspend for those who eat abominations and crawling things¹¹⁹Eating non-kosher animals is a sin (Lev. 11, Deut 14) but not one leading to extirpation. Therefore it is not subject to atonement by sacrifice.? Rebbi Samuel in the name of Rebbi Ze`ira: Their mistakes, their mistakes¹²⁰The first חַטֹּאתָם is in Lev. 16:21 and refers to the scapegoat and its limited power of atonement, the second one to the final statement Lev. 16:34 which declares that all mistakes are atoned for on that day.. Since their mistakes mentioned there are those which carry the obligation of a sacrifice, also their mistakes mentioned here are those which carry the obligation of a sacrifice. This excludes intentional sins which do not carry the obligation of a sacrifice. What is left out by the he-goat brought inside¹¹²Since there are two purification sacrifices brought on the Day of Atonement, one (Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Ex. 30:10), and one (Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions. the Day of Atonement suspends. What did it leave out? If there is no knowledge at the start but there is knowledge at the end.¹²¹This justifies the Mishnah; both actions of the Day of Atonement are needed. Babli 10a.