Talmud su Levitico 5:3

HALAKHAH: “The kinds of awareness of impurity,” etc. Rebbi Jeremiah asked: It is obvious about the last awareness, until he knows that he is liable to bring a sacrifice for it²Lev. 5:3 requires a sacrifice if after forgetting about impurity he knew and felt guilty. Since as a general rule no obligatory sacrifice can be offered voluntarily, the verse implies that a variable value sacrifice for violations involving impurity is possible if the offerer can prove that he is liable for the sacrifice.. Is the same true for the first awareness³There can be no forgetting if there was no prior knowledge. Must this prior knowledge be one of certainty or can it be one of possibility?? Let us hear from the following⁴Babli 19a, Tosephta Ṭahorot 6:7 (the full text later, Note 41).: Two paths, one impure and one pure. He walked on one of them⁵It was known that one of the paths passed over a spot where a corpse was buried. The spot is no longer recognizable and people do no longer remember which of the paths it was. Anybody walking on one of the paths is possible impure by forming a “tent” over a corpse., entered the Sanctuary, left, sprinkled repeatedly, immersed himself⁶He observed the ritual of removing the impurity of the dead (Num. 19) by being sprinkled with water containing ashes of the Red Heifer on the 3rd and 7th days and then immersing himself in a miqweh., walked on the second one, and entered the Sanctuary; he is liable⁷Since he walked both paths, he certainly polluted the Sanctuary by entering while impure. Even though he cannot determine which time he entered while impure, he can be sure that he did it exactly once; this is enough to trigger the obligation of a sacrifice. and he knows that he is liable to bring a sacrifice for it. Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s⁸Mishnah 2:6. who said that he is liable for forgetting impurity and forgetting the Sanctuary. Rebbi Abun bar Ḥiyya said, we thought that one could say that Rebbi Simeon ben Laqish said this if he was certain that he was impure, he had forgotten the impurity and entered the Sanctuary. But not if it was in doubt whether he was impure or pure, he was oblivious of the Sanctuary and entered the Sanctuary. Since Rebbi Simeon ben Laqish said, this is Rebbi Ismael’s who said that he is liable for forgetting impurity and forgetting the Sanctuary: this implies even if it was in doubt whether he was impure or pure⁹This implies that R. Simeon ben Laqish holds that for R. Aqiba, who admits a variable sacrifice only for cases where impurity was known, forgotten, and remembered, no sacrifice was possible in this case since the impurity was never known. It only is known that the two possibilities both were realized and there is no third alternative.. Rebbi Joḥanan said, it is everybody’s opinion since a doubt of awareness is awareness¹⁰Since we accept the principle of the excluded middle (i.e., a statement is either true or false) a proof that the person could not have been pure both times is proof that he was impure (at least) once. For awareness of impurity no awareness of the exact time of impurity is needed. The Babli (19b) points out that this argument is needed only for variable reparation sacrifices since for purification sacrifices no prior knowledge is required.. Since at a time when he does not know whether he was impure or pure you say it is certain knowledge, if he knows for certain that he is impure but does not know whether he is liable for a sacrifice then certainly this should be awareness¹¹It is irrelevant to him if he does not know when the obligation of a sacrifice started since the competent Temple authority can determine that his obligatory sacrifice is legitimate..

HALAKHAH: “In any case where there is knowledge at the start,” etc. ⁶¹Babli 4a. From where that we require knowledge at the start and at the end but forgetting in between? The verse says, it was forgotten, it was forgotten⁶²Lev. 5:2,3. two times; this implies that he had knowledge at the start and at the end but forgetting in between. So far for Rebbi Aqiba; following Rebbi Ismael? For Rebbi Ismael [argues] like Rebbi. As Rebbi said, it was forgotten by him, this implies that he knows. “But he knew,” there is knowledge two times. Hence Rebbi Ismael [argues] like Rebbi, and Rebbi like Rebbi Ismael. This comes even according to Rebbi Aqiba; it is the same for knowledge and forgetting about the impurity of the Sanctuary as for knowledge and forgetting about the impurity of sancta⁶³In Babylonian sources [Babli 14b, Sifra Ḥova (Wayyiqra 2) Pereq 12(7)] this is consistently attributed to R. Ismael. The difference between the two is that R. Aqiba considers every stylistic variation a change in meaning whereas R. Ismael holds that “the Torah is written in the manner of common speech.”. But some want to understand it from the following: He knew and felt guilty. Was it not already said, he became impure and felt guilty^62,Lev. 5:2,3.⁶⁴The first quote is from the verse about human impurity, the other about impurity from extra-human sources. While it was argued before that one can only forget what one knew, the knowledge explicitly required in v. 3 must be explicit, it cannot have been unconsciously absorbed.? But if it does not refer to knowledge at the beginning, let it refer to knowledge at the end.

MISHNAH: Rebbi Eliezer says, the crawling animal and he became oblivious⁸³Lev. 5:2., he is liable for forgetting the crawling animal but is not liable for forgetting the Sanctuary⁸⁴The biblical text never hints at the possibility that anybody could be unaware of being in the holy precinct; therefore no penalties are spelled out for this case.. Rebbi Aqiba says, and he became oblivious while he was impure⁸³Lev. 5:2., he is liable for forgetting impurity but is not liable for forgetting the Sanctuary. Rebbi Ismael says, and he became oblivious, and he became oblivious⁸⁵Lev. 5:3, speaking of impurities generated by the human body., two times to make him liable for forgetting impurity and forgetting the Sanctuary⁸⁶This is the opinion formulated in Mishnah 1. The Mishnah is quoted Sifra Ḥova (Wayyiqra 2) Pereq12(7)..