Shevuot — Daf 17b

אלא אי אמרת דוקא גמירי היכי משכחת לה

אמר אביי מאי קושיא משכחת לה כגון שבא בקצרה והפך בצינורא וכדרב הונא דאמר רב הונא זר שהפך בצינורא חייב מיתה

גופא אמר רב הונא זר שהפך בצינורא חייב מיתה ה"ד אי דלא הפך לה לא מיעכלי פשיטא ואי דלא הפך בהו נמי מיעכלי מאי קא עביד

לא צריכא דאי לא הפך בהו מיעכלי בתרתי שעי והשתא מיעכלי בחד שעתא והא קמ"ל דכל קרובי עבודה עבודה היא

א"ר אושעיא בעינא דאימא מילתא ומסתפינא מחבריא הנכנס לבית המנוגע דרך אחוריו ואפילו כולו חוץ מחוטמו טהור דכתיב (ויקרא יד, מו) והבא אל הבית דרך ביאה אסרה תורה

ומסתפינא מחבריא אי הכי כולו נמי אמר רבא כולו לא גרע מכלים שבבית דכתיב (ויקרא יד, לו) ולא יטמא כל אשר בבית

תניא נמי הכי גגין הללו אין אוכלין שם קדשי קדשים ואין שוחטין שם קדשים קלים וטמא שנכנס דרך גגין להיכל פטור שנאמר (ויקרא יב, ד) ואל המקדש לא תבא דרך ביאה אסרה תורה:

זו היא מצות עשה שבמקדש שאין חייבין עליה וכו': היכא קאי דקאמר זו היא התם קאי אין חייבין על עשה ועל לא תעשה שבמקדש

ואין מביאין אשם תלוי על עשה ועל לא תעשה שבמקדש

אבל חייבין על עשה ועל לא תעשה שבנדה ומביאין אשם תלוי על עשה ועל לא תעשה שבנדה

וקאמר זו היא מצות עשה שבמקדש שאין חייבין עליה ואיזו היא מצות עשה שבנדה שחייבין עליה היה משמש עם הטהורה ואמרה לו נטמאתי ופירש מיד חייב מפני שיציאתו הנאה לו כביאתו

איתמר אביי אמר משמיה דר' חייא בר רב חייב שתים וכן אמר רבא אמר רב שמואל בר שבא אמר רב הונא חייב שתים חדא אכניסה וחדא אפרישה

הוי בה רבה במאי אילימא סמוך לוסתה ובמאן אילימא בתלמיד חכם בשלמא אכניסה ליחייב קסבר יכולני לבעול אלא אפרישה אמאי ליחייב מזיד הוא

but if you say that the tradition is definite,1 how is it possible?2 — Said Abaye: What a question! It is possible that he went out the shorter way [without tarrying first], and turned [a piece of the sacrifice on the altar fire] with a prong;3 and this is in accordance with R. Huna's view, for R. Huna said: A layman who turned [a piece of the sacrifice on the altar fire] with a prong is punished by death. 4 The text says: ‘R. Huna said, A layman who turned [a piece of the sacrifice on the altar fire] with a prong is punished by death.’ How is this? If, without turning it, it would not have been consumed, this is self-evident! And if, without turning it, it would also have been consumed, then what has he done? — It is not necessary [for R. Huna to state his law except] in a case where if he had not turned it, it would have been consumed in two hours, and now [after turning it] it is consumed in one hour; and this [law] he teaches us, that an acceleration of the service is also a service. R. Oshaia said: I wish to state a law, but am afraid of my associates: He who enters a house plagued by leprosy,5 backwards, even with his whole body [inside] except his nose, is clean, for it is written: He that cometh into the house . . . [shall be unclean]:6 the normal way of coming in did Scripture prohibit; but I am afraid of my associates [in stating this law] for, if so, even if he entered wholly [including his nose, he should] also [be clean]. — Said Raba: His whole body is not worse than the vessels in the house; for it is written: [They shall empty the house before the priest comes to see the plague,] so that all that is in the house be not made unclean. 7 It has also been taught similarly: These roofs [of the Temple] — sacrifices of the highest grade of holiness may not be eaten there,8 and sacrifices of a minor grade of holiness may not be sacrificed there;9 and an unclean person who entered the Temple by the roof is exempt, for it is said: And into the sanctuary she shall not come:10 the normal way of coming did Scripture prohibit. THIS IS THE POSITIVE PRECEPT CONCERNING THE TEMPLE FOR WHICH THEY [THE BETH DIN] ARE NOT LIABLE, ETC. What is he referring to that he says — THIS IS THE POSITIVE PRECEPT, etc.?11 He is referring to this:12 They [the Beth din] are not liable for [an erroneous ruling in connection with the transgression of] a positive13 or negative14 precept [concerning uncleanness] in the Temple; and they [individuals] do not bring a suspensive guilt offering for [a doubtful sin15 in connection with] the positive or negative precept [concerning uncleanness] in the Temple;16 but they [the Beth din] are liable for [an erroneous ruling in connection with the transgression of] the positive17 or negative18 precept concerning a menstruous woman;19 and they [individuals] bring a suspensive guilt offering for a [doubtful sin in connection with the] positive or negative precept concerning a menstruous woman.20 So [the Tanna here] says:21 THIS IS THE POSITIVE PRECEPT CONCERNING THE TEMPLE FOR WHICH THEY ARE NOT LIABLE; AND WHICH IS THE POSITIVE PRECEPT CONCERNING A MENSTRUOUS WOMAN FOR WHICH THEY ARE LIABLE? [THIS:] IF ONE COHABITED WITH A CLEAN WOMAN, AND SHE SAID TO HIM; ‘I HAVE BECOME UNCLEAN!’, AND HE WITHDREW IMMEDIATELY, HE IS LIABLE, BECAUSE HIS WITHDRAWAL IS AS PLEASANT TO HIM AS HIS ENTRY. It was stated: Abaye said in the name of R. Hiyya b. Rab: He22 is liable to [bring] two [sin-offerings].23 And so said Raba that R. Samuel son of R. Sheba said that R. Huna said: He is liable to bring two, one for entering and one for withdrawing. Raba raised the question: In what [circumstances]? Shall we say, it was near the time of her regular period? And with whom? Shall we say, a learned man? Granted, then, for entering he should be liable, for he thought I am able to cohabit;24 but for withdrawing, why should he be liable, since he acted wilfully! 25 goes out the longer way he is liable, even if he had not tarried, and even if he runs quickly. not being liable to kareth? Divine intervention, v. n. 1. roofs. According to Tosaf., however, they may not be eaten on the roof; but v. Pes. 85b, Rashi (s.v. ihdd), and Adreth, Responsa, 34. roof is not normal. concerning the transgression of a positive precept with reference to uncleanness in the Temple, that he states here: this is the positive precept for which they are not liable? apbk tny is put out of the vbhfa vbjn, i.e., Temple; v. Rashi a.l. If a person become unclean in the Temple, and stays, he is transgressing this positive precept. 80 days for a female). which, if done wilfully, is punishable by kareth, and if done wittingly, is punishable by the bringing of a sin offering; v. Lev. V, 17-19; and Rashi on verse 17; Hor. 8b. must bring a sin offering. sin offering.