Talmud su Salmi 100:1

HALAKHAH: “They said to him, did not the teacher use to say,” etc. Rebbi Yose the Southerner said before Rebbi Jonah: Would it not have been necessary to state, if it is so then those of the Days of the New Moon could be brought on the Day of Atonement since one increases holiness but one does not diminish; but those of the Day of Atonement cannot be brought on the Days of the New Moon since one does not diminish holiness¹⁶⁹A general principle (cf. Bikkurim 3:3, Note 57; Yoma 3:8 41a l. 10, Megillah 1:12 72a l. 47, Horaiot 3:3 Note 151; Babli Yoma 12b). Since this principle cannot be overridden, it is an argument not for practice but against R. Simeon’s opinion that the sacrifices can be substituted one for the other and for R. Meїr’s that they cannot.
The argument presupposes that the cumulation of cases for which the sacrifices atone indicates a higher state of holiness.. Rebbi Eleazar in the name of Rebbi Bun¹⁷⁰The name tradition is impossible. The second generation R. Eleazar cannot transmit in the name of the third generation R. Bun I or the fourth generation R. Bun II. Probably one should read: R. Bun in the name of R. Elazar or even R. Yose ben R. Bun in the name of R. Eleazar. Cf. Note 24. explained it by another explanation¹⁷¹To uphold the text of the Mishnah. Since the argument is directed against one made in the Academy of R. Jonah, of the last generation of Galilean Amoraim, it should be attributed to the absolutely last Amora R. Yose ben R. Bun.: if it is so then those of the Day of Atonement could be brought on the Days of the New Moon, for included in their atoning is the atoning of the Days of the New Moon¹⁷²He asserts that all purification sacrifices have the same status of holiness but their effectiveness depends on the intent of their dedication. One sacrifice atones for all instances for which it was dedicated but none for which it was not dedicated. He must assume that the dedication was for a purification sacrifice, not for “a sacrifice whichever it will be” since the only public sacrifices of rams are purification sacrifices including the scapegoat., but those of the days of the New Moon cannot be brought on the Day of Atonement, for they atone only their atonement. For if anybody ate five olive-sized pieces of fat and dedicated four sacrifices, being of the impression that he had dedicated five, did he atone¹⁷³Assuming that he is obligated to bring five different sacrifices for five different inadvertent sins punishable by extirpation of which eating fat is the paradigm (cf. Horaiot 3:3). If he offered only four, one sin by necessity remains without atonement.? Or if he ate four olive sized pieces of fat, dedicated five sacrifices, being of the impression that he had dedicated four, not so much more¹⁷⁴Automatically all sins are atoned for (even though one would expect the case never to happen since the owner of the sacrifice is required to confess his sin while leaning with his hands on the head of the sacrifice (Lev. 4:29), and probably would detect his error.)? And so ¹⁷⁵Tosephta 1:2.“Rebbi Simeon used to say, thirty-two rams are brought for the public every year. Thirty one outside, they are eaten. One inside which is not eaten¹⁷⁶Some of the blood of the purification offering of the Day of Atonement is brought inside the Sanctuary; the rest has to be burned outside the Sanctuary (Lev. 6:23). All other purification sacrifices must be eaten by the priests, (Lev. 6:22).. And the scapegoat. Twelve for the twelve months of the year. Eight on Tabernacles, seven on Passover, two on Pentecost, one for the day and one for the bread. One on New Year’s Day and one on the Day of Atonement.” ¹⁷⁷A similar text in Midrash Tehillim 100. It is standard Galilean doctrine that the 11 Psalms 90–100 were composed by Moses (even Ps. 99!), not only Ps. 90 as indicated by its header. In the Babylonian tradition (transmitted by prayer texts) Moses was the author of Pss. 90–91 and the Sabbath of Ps. 92. When Moses heard this he said, it follows that anybody for whom the doubt of a transgression arises should bring all these sacrifices! Rebbi Tanḥuma in the name of Rebbi Simeon ben Laqish: When the Holy One, praise to Him, said to Moses, he shall confess¹⁷⁸Lev. 16:21. This resolved Moses’s problem and informed him that his prior concern, that the slightest doubt might impose an unbearable financial burden on the sinner, was unfounded. on it etc., he started and said, A Song of confession¹⁷⁹Ps. 100:1. Usually, one translates “a song of thanksgiving” since this is appropriate for the תוֹדָה sacrifice [Lev. r. 9(3)]., inspired by he shall confess on it.