## Shabbat Daf 69a

###### Shabbat 69a:1
[Shabbat 69a:1](https://torahapp.org/share/book/Shabbat/r/69a:1)

״וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כׇּל הַמִּצְוֹת הָאֵלֶּה״, וּכְתִיב: ״וְהַנֶּפֶשׁ אֲשֶׁר תַּעֲשֶׂה בְּיָד רָמָה״. הוּקְשׁוּ כּוּלָּם לַעֲבוֹדָה זָרָה: מָה לְהַלָּן דָּבָר שֶׁחַיָּיבִים עַל זְדוֹנוֹ כָּרֵת וְשִׁגְגָתוֹ חַטָּאת, אַף כׇּל דָּבָר שֶׁחַיָּיבִין עַל זְדוֹנוֹ כָּרֵת וְעַל שִׁגְגָתוֹ חַטָּאת.

**William Davidson Edition - English:**
**“And if you err, and do not perform all these commandments** that God spoke to Moses” (Numbers 15:22). The Sages understood this verse as referring specifically to the laws of idolatry. **And it is written: “And the person who acts with a high hand,** he blasphemes God and that soul shall be cut off from the midst of his people” (Numbers 15:30), from which we learn that **all** the mitzvot **are** derived from this **juxtaposition to idolatry. Just as there,** with regard to idolatry, the reference is to **a matter which, for its intentional** violation, **one is liable to** be punished with ***karet*,** as it is stated: “And that soul shall be cut off,” **and for its unwitting** violation **one is liable to** bring **a sin-offering; so too, any matter that for its intentional** violation **one is liable to** be punished with ***karet*, for its unwitting** violation **one is liable to** bring **a sin-offering.**


###### Shabbat 69a:2
[Shabbat 69a:2](https://torahapp.org/share/book/Shabbat/r/69a:2)

וְאֶלָּא מוֹנְבַּז, שְׁגָגָה בְּמַאי? כְּגוֹן שֶׁשָּׁגַג בְּקׇרְבָּן. וְרַבָּנַן: שִׁגְגַת קׇרְבָּן לֹא שְׁמָהּ שְׁגָגָה.

**William Davidson Edition - English:**
The Gemara asks: **However,** according to **Munbaz,** who holds that included in the category of an unwitting sinner is one who at the time of action was aware that it was prohibited; if he were fully aware, **in what** sense was his action **unwitting?** The Gemara answers: It is referring to a case **where he was unwitting with regard to the sacrifice.** He was aware that he was committing a transgression for which one is liable to be punished with *karet* when performed intentionally; however, he was unaware that he would be liable to bring a sin-offering if he performed the transgression unwittingly. Since he was not aware of all punishments and forms of atonement associated with that transgression, he is considered an unwitting sinner and is liable to bring a sin-offering. The Gemara asks: **And** what do **the Rabbis** who disagree with Munbaz hold? They hold: **Unwitting** with regard to **a sacrifice is not considered unwitting.**


###### Shabbat 69a:3
[Shabbat 69a:3](https://torahapp.org/share/book/Shabbat/r/69a:3)

וְרַבָּנַן, שְׁגָגָה בְּמַאי? רַבִּי יוֹחָנָן אָמַר: כֵּיוָן שֶׁשָּׁגַג בְּכָרֵת, אַף עַל פִּי שֶׁהֵזִיד בְּלָאו. וְרֵישׁ לָקִישׁ אָמַר עַד שֶׁיִּשְׁגּוֹג בְּלָאו וְכָרֵת. אָמַר רָבָא: מַאי טַעְמָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ — אָמַר קְרָא: ״אֲשֶׁר לֹא תֵעָשֶׂינָה בִּשְׁגָגָה וְאָשֵׁם״ — עַד שֶׁיִּשְׁגּוֹג בְּלָאו וְכָרֵת שֶׁבָּהּ.

**William Davidson Edition - English:**
The Gemara asks: **And** in the opinion of **the Rabbis,** lack of awareness with regard to **what** aspects of the prohibition renders the action **unwitting? Rabbi Yoḥanan said:** It is an unwitting transgression **since he was unwitting with regard to** the fact that the punishment for his transgression is ***karet*, even though he** was aware that his action was in violation of a Torah **prohibition,** and he performed the transgression **intentionally. And Reish Lakish said** that according to the Rabbis it is not considered unwitting **until he was unwitting with regard to** both the **prohibition and *karet*,** i.e., he was unaware that his action was prohibited by Torah law. **Rava said: What is the reason** for the opinion **of Rabbi Shimon ben Lakish? The verse said:** “And if one soul shall sin by mistake from the common people, by performing one of God’s commandments **that may not be done, and he becomes guilty”** (Leviticus 4:27), indicating that it is not considered unwitting **until he was unwitting with regard to** the **prohibition and its concomitant *karet*.** The verse indicates that the individual was unaware that he violated “one of the commandments that may not be done,” i.e., that there is a Torah prohibition with regard to that action.


###### Shabbat 69a:4
[Shabbat 69a:4](https://torahapp.org/share/book/Shabbat/r/69a:4)

וְרַבִּי יוֹחָנָן, הַאי קְרָא דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״מֵעַם הָאָרֶץ״ — פְּרָט לִמְשׁוּמָּד. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן: ״אֲשֶׁר לֹא תֵעָשֶׂינָה בִּשְׁגָגָה וְאָשֵׁם״. הַשָּׁב מִידִיעָתוֹ — מֵבִיא קׇרְבָּן עַל שִׁגְגָתוֹ, לֹא שָׁב מִידִיעָתוֹ — אֵינוֹ מֵבִיא קׇרְבָּן עַל שִׁגְגָתוֹ.

**William Davidson Edition - English:**
The Gemara asks: **And what does Rabbi Yoḥanan do with that verse** cited as proof **by Rabbi Shimon ben Lakish?** The Gemara answers: **He needs it for that which was taught** in a *baraita*: The phrase: **“From the common people”** (Leviticus 4:27) teaches that only some sinners, not all, bring sacrifices for their unwitting sins. It comes **to exclude an apostate.** When an apostate sins unwittingly, he is under no obligation to bring a sin-offering even after he repents. **Rabbi Shimon ben Elazar says in the name of Rabbi Shimon:** This *halakha* is derived from the phrase in that verse: **“That may not be done, and he becomes guilty.” One who repents** due **to his awareness,** i.e., one who repents as soon as he becomes aware that he performed a transgression, **brings a sacrifice for his unwitting** transgression. However, one who does **not repent** due **to his awareness** that he sinned, e.g., an apostate who continues to sin even after he becomes aware that he committed a transgression, does not **bring an offering for his unwitting** action. Rabbi Yoḥanan understood the verse in accordance with the opinion of Rabbi Shimon ben Elazar.


###### Shabbat 69a:5
[Shabbat 69a:5](https://torahapp.org/share/book/Shabbat/r/69a:5)

תְּנַן: אֲבוֹת מְלָאכוֹת אַרְבָּעִים חָסֵר אַחַת. וְהָוֵינַן בַּהּ: מִנְיָנָא לְמָה לִי? וְאָמַר רַבִּי יוֹחָנָן: שֶׁאִם עֲשָׂאָן כּוּלָּן בְּהֶעְלֵם אֶחָד — חַיָּיב עַל כׇּל אַחַת וְאַחַת. הֵיכִי מַשְׁכַּחַתְּ לַהּ — בִּזְדוֹן שַׁבָּת וְשִׁגְגַת מְלָאכוֹת.

**William Davidson Edition - English:**
The Gemara cites proof from what **we learned** in a mishna: The number of **primary categories of prohibited labors** on Shabbat is **forty-less-one,** which the mishna proceeds to list. **And we discussed** this mishna: **Why do I need** this **tally** of forty-less-one? Isn’t merely listing the prohibited labors sufficient? **And Rabbi Yoḥanan said:** The tally was included to teach **that if he performed all** of the prohibited labors **in** the course of **one lapse of awareness** during which he was unaware of the prohibition involved, **he is liable for each and every one.** Therefore, the mishna indicated that one could conceivably be liable to bring thirty-nine sin-offerings. Under what circumstances **can you find** a case where one would be liable for unwittingly violating all thirty-nine labors? It must be in a case where **with regard to Shabbat** his actions were **intentional,** as he was aware that it was Shabbat; **and** with regard to the prohibited **labors** his actions were **unwitting,** as he was unaware that these labors are prohibited on Shabbat.


###### Shabbat 69a:6
[Shabbat 69a:6](https://torahapp.org/share/book/Shabbat/r/69a:6)

בִּשְׁלָמָא לְרַבִּי יוֹחָנָן, דְּאָמַר כֵּיוָן שֶׁשָּׁגַג בְּכָרֵת אַף עַל פִּי שֶׁהֵזִיד בְּלָאו — מַשְׁכַּחַתְּ לַהּ כְּגוֹן דְּיָדַע לֵהּ לְשַׁבָּת בְּלָאו. אֶלָּא לְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר עַד שֶׁיִּשְׁגּוֹג בְּלָאו וּבְכָרֵת — דְּיָדַע לֵיהּ לְשַׁבָּת בְּמַאי? דְּיָדְעֵהּ בִּתְחוּמִין, וְאַלִּיבָּא דְּרַבִּי עֲקִיבָא.

**William Davidson Edition - English:**
**Granted,** according **to Rabbi Yoḥanan, who said: Once he was unwitting with regard to** the fact that the punishment for his transgression is ***karet*, even though he** was aware that his action was in violation of a Torah **prohibition,** and he performed the transgression **intentionally,** he is considered to have sinned unwittingly, **you find** that possibility in a case **where he was aware that** performing labor on **Shabbat** involves violation of a Torah **prohibition,** but he was unaware that the punishment for violating that prohibition is *karet*. **However,** according **to Rabbi Shimon ben Lakish, who said:** It is not considered unwitting **until he was unwitting with regard to** both the **prohibition and *karet*,** the result is that he is completely unaware of all the prohibited labors of Shabbat. If so, when Rabbi Yoḥanan said that the case where one would be liable to bring thirty-nine sin-offerings is one where with regard to Shabbat, his actions were intentional as he was aware that it was Shabbat, the question arises: With regard **to what** aspect **of Shabbat was he aware?** If he was completely unaware of all the labors prohibited on Shabbat, in what sense were his actions intentional with regard to Shabbat? The Gemara answers: **He was aware** of the *halakhot* of the prohibition of **Shabbat boundaries, in accordance with** the opinion of **Rabbi Akiva.** According to Rabbi Akiva, the prohibition to go beyond a certain distance outside the city limits on Shabbat is by Torah law and not merely a rabbinic decree.


###### Shabbat 69a:7
[Shabbat 69a:7](https://torahapp.org/share/book/Shabbat/r/69a:7)

מַאן תְּנָא לְהָא דְּתָנוּ רַבָּנַן: שָׁגַג בָּזֶה וּבָזֶה — זֶהוּ שׁוֹגֵג הָאָמוּר בַּתּוֹרָה. הֵזִיד בָּזֶה וּבָזֶה — זֶהוּ מֵזִיד הָאָמוּר בַּתּוֹרָה. שָׁגַג בְּשַׁבָּת וְהֵזִיד בִּמְלָאכוֹת, אוֹ שֶׁשָּׁגַג בִּמְלָאכוֹת וְהֵזִיד בְּשַׁבָּת, אוֹ שֶׁאָמַר: יוֹדֵעַ אֲנִי שֶׁמְּלָאכָה זוֹ אֲסוּרָה, אֲבָל אֵינִי יוֹדֵעַ שֶׁחַיָּיבִין עָלֶיהָ קׇרְבָּן אוֹ לֹא — חַיָּיב. כְּמַאן — כְּמוֹנְבַּז.

**William Davidson Edition - English:**
The Gemara asks: **Who is** the *tanna* **who taught this** *baraita*? **As the Sages taught:** If **one** acted **unwittingly** with regard to both **this,** the fact that it is Shabbat, **and that,** the specific prohibited labors, **that is** the case of **unwitting** transgression **stated in the Torah.** If **one** acted **intentionally** with regard to both **this and that, that is** the case of **intentional** transgression **stated in the Torah.** If **one** acted **unwittingly** with regard to **Shabbat and intentionally** with regard to **the labors,** i.e., he forgot that it was Shabbat, but he was aware that those labors are prohibited when it is Shabbat; **or** if **one** acted **unwittingly** with regard to **the labors and intentionally with regard to Shabbat,** i.e., he was unaware that these labors are prohibited, but he was aware that labor is prohibited on Shabbat, **or,** even if **he said: I know that this labor is prohibited** on Shabbat; **however, I do not know whether or not one is liable** to bring **a sacrifice for its** performance, he is **liable** to bring a sin-offering like anyone who sins unwittingly. **In accordance with whose** opinion is this *baraita*? It is **in accordance with** the opinion of **Munbaz,** who holds that one is considered an unwitting sinner even in a case where he was unwitting only with regard to the sacrifice.


###### Shabbat 69a:8
[Shabbat 69a:8](https://torahapp.org/share/book/Shabbat/r/69a:8)

אָמַר אַבָּיֵי: הַכֹּל מוֹדִים בִּשְׁבוּעַת בִּיטּוּי, שֶׁאֵין חַיָּיבִין עָלֶיהָ קׇרְבָּן עַד שֶׁיִּשְׁגּוֹג בְּלָאו שֶׁבָּהּ. ״הַכֹּל מוֹדִים״, מַאן — רַבִּי יוֹחָנָן. פְּשִׁיטָא, כִּי קָאָמַר רַבִּי יוֹחָנָן, הֵיכָא דְּאִיכָּא כָּרֵת, אֲבָל הָכָא דְּלֵיכָּא כָּרֵת — לָא!

**William Davidson Edition - English:**
**Abaye said: Everyone agrees with regard to an oath on a statement,** a case where one swore to prohibit or to obligate himself to perform an action, **that** the *halakha* is as follows: If he violates his oath **he is only liable** to bring an **offering if he was unwitting with regard to its prohibition,** i.e., he was unaware that it is prohibited by Torah law to violate an oath. The Gemara asks: To **whose** opinion is Abaye referring in the phrase: **Everyone agrees?** Certainly, it is the opinion of **Rabbi Yoḥanan** with regard to the opinion of the Rabbis in their dispute with Munbaz. Even though Rabbi Yoḥanan generally holds that the fact that one is unwitting with regard to *karet* is sufficient to render his action unwitting, the case of an oath is different. The Gemara asks: In the case of an oath, **it is obvious** that he would agree. **When Rabbi Yoḥanan says** that one need not be unwitting with regard to the prohibition, it is in a case **where there is** a prohibition punishable by ***karet*; however, here, where there is no** punishment of ***karet*,** Rabbi Yoḥanan would **not** say so. Obviously, he agrees that one must be unwitting with regard to the prohibition. There appears to be nothing new in Abaye’s statement.


###### Shabbat 69a:9
[Shabbat 69a:9](https://torahapp.org/share/book/Shabbat/r/69a:9)

סָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל וְחַיָּיב קׇרְבָּן — חִידּוּשׁ הוּא, דִּבְכָל הַתּוֹרָה כּוּלָּהּ לָא אַשְׁכְּחַן לָאו דְּמַיְיתֵי עֲלֵיהּ קׇרְבָּן, וְהָכָא מַיְיתֵי — כִּי שָׁגַג בְּקׇרְבָּן נָמֵי לִיחַיַּיב,

**William Davidson Edition - English:**
The Gemara explains: **It might enter your mind to say** the following: **Since the obligation** to bring **an offering** in the case of the oath **is a novel** *halakha*, **as** throughout **the whole Torah in its entirety we do not find a prohibition** for **whose** unwitting violation **one** is liable to bring **an offering** and for whose intentional violation is not punishable by *karet*; **and here, one** is liable to bring an offering for its unwitting violation, I might have said **that if he was unwitting,** i.e., unaware that he would be obligated, with regard to **the offering, let him be liable also** according to the Rabbis, who disagree with Munbaz.