## Shevuot Daf 7a

###### Shevuot 7a:1
[Shevuot 7a:1](https://torahapp.org/share/book/Shevuot/r/7a:1)

עוֹלֶה וְיוֹרֵד נַיְתֵי – מִידֵּי דְּהָוֵה אַשְּׁמִיעַת קוֹל וְאַבִּיטּוּי שְׂפָתַיִם!

**William Davidson Edition - English:**
**one can bring a sliding-scale** offering for the unwitting violation of a transgression whose intentional violation is not punishable by *karet*; **just as is** the case of a violation **for “hearing the voice”** (Leviticus 5:1), which is where a litigant asks a witness to testify about an event and he takes a false oath that he did not witness the event, **and for** taking a false oath with the **“utterance of lips”** (Leviticus 5:4). In both of these cases, an intentional violation is not punishable by *karet*, and nevertheless one is liable to bring a sliding-scale offering for an unwitting violation.


###### Shevuot 7a:2
[Shevuot 7a:2](https://torahapp.org/share/book/Shevuot/r/7a:2)

אָמַר קְרָא: ״בָּהּ״; ״בָּהּ״ – לְמַעוֹטֵי תְּרוּמָה.

**William Davidson Edition - English:**
The Gemara answers: It cannot be referring to one who partakes of *teruma* while ritually impure, as **the verse** concerning a sliding-scale offering **states:** “Or if he will touch impurity of a man in any manner of his impurity **through which** he can become impure” (Leviticus 5:3). The verse states **“through which” to exclude** an impure person who partakes of ***teruma*** from liability to bring a sliding-scale offering.


###### Shevuot 7a:3
[Shevuot 7a:3](https://torahapp.org/share/book/Shevuot/r/7a:3)

אֵימָא: ״בָּהּ״ – לְמַעוֹטֵי מִקְדָּשׁ; דְּלָא סַגִּי לֵיהּ בְּקׇרְבָּן עוֹלֶה וְיוֹרֵד עַד דְּמַיְיתֵי קׇרְבָּן קָבוּעַ!

**William Davidson Edition - English:**
The Gemara asks: But **say** the verse states **“through which” to exclude** one who defiles the **Temple,** and teaches **that** due to the severity of that transgression it is **not sufficient for him** to achieve atonement **with a sliding-scale offering;** rather, he will not achieve atonement **until he brings a fixed** sin-**offering.** Accordingly, no proof can be drawn from here.


###### Shevuot 7a:4
[Shevuot 7a:4](https://torahapp.org/share/book/Shevuot/r/7a:4)

קָרֵי רָבָא עֲלֵיהּ דְּרַבִּי: דּוֹלֶה מַיִם מִבּוֹרוֹת עֲמוּקִּים.

**William Davidson Edition - English:**
**Rava read** the following verse **about Rabbi** Yehuda HaNasi: **“One who draws water from deep wells”** (see Proverbs 20:5); this verse describes Rabbi Yehuda HaNasi, because by delving deeply into the Bible he found a source that a sliding-scale offering atones for the unwitting defiling of sacrificial foods by partaking of them while ritually impure.


###### Shevuot 7a:5
[Shevuot 7a:5](https://torahapp.org/share/book/Shevuot/r/7a:5)

דְּתַנְיָא, רַבִּי אוֹמֵר: אֶקְרָא אֲנִי ״חַיָּה״; ״בְּהֵמָה״ לָמָּה נֶאֶמְרָה? נֶאֱמַר כָּאן ״בְּהֵמָה טְמֵאָה״, וְנֶאֱמַר לְהַלָּן ״בְּהֵמָה טְמֵאָה״; מָה לְהַלָּן טוּמְאַת קוֹדֶשׁ, אַף כָּאן טוּמְאַת קוֹדֶשׁ.

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita* concerning the verse: “Or if a person will have touched any impure object, whether the carcass of an impure animal [*ḥayya*] or the carcass of an impure domesticated animal [*behema*]” (Leviticus 5:2). **Rabbi** Yehuda HaNasi **says:** Since a domesticated animal is also referred to as a *ḥayya*, it would be sufficient if **I would read** only the verse’s clause about **a *ḥayya*. Why** then is an explicit clause about **a *behema* stated?** It is in order to derive a verbal analogy. It is **stated** in the verse **here: “An impure domesticated animal,” and it is stated** in the verse **below** with regard to one who intentionally defiles an offering by partaking of it while he is impure: **“An impure domesticated animal”** (Leviticus 7:21). **Just as below** the reference is to the **defiling of sacrificial** foods, **so too here,** the reference is to the **defiling of sacrificial** foods.


###### Shevuot 7a:6
[Shevuot 7a:6](https://torahapp.org/share/book/Shevuot/r/7a:6)

אַשְׁכְּחַן טוּמְאַת קוֹדֶשׁ, טוּמְאַת מִקְדָּשׁ מְנָלַן? אָמַר קְרָא: ״בְּכׇל קֹדֶשׁ לֹא תִגָּע וְאֶל הַמִּקְדָּשׁ לֹא תָבֹא״ – אִיתַּקַּשׁ מִקְדָּשׁ לְקוֹדֶשׁ.

**William Davidson Edition - English:**
The Gemara continues: **We found** a source for the *halakha* that the sliding-scale offering atones for the **defiling of sacrificial** foods; **from where do we** derive that it also atones for the **defiling of** the **Temple** by entering it while ritually impure? **The verse states** with regard to a woman after childbirth, who is impure due to having given birth: **“She may not touch any sacred item and she may not enter the Temple”** (Leviticus 12:4). The verse **juxtaposes the Temple to sacred** items to teach that the *halakhot* that apply to one apply to the other. Accordingly, the sliding-scale offering atones for both.


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

אִי הָכִי, תְּרוּמָה נָמֵי – דְּאָמַר מָר: ״בְּכׇל קֹדֶשׁ לֹא תִגָּע״ – לְרַבּוֹת אֶת הַתְּרוּמָה!

**William Davidson Edition - English:**
The Gemara asks: **If so,** that the liability to bring a sliding-scale offering is derived from this verse, then one should **also** be liable to bring the offering if he partakes of ***teruma*** while impure, **as the Master said** that the general term “sacred item,” in the verse: **“She may not touch any sacred item,”** serves **to include *teruma*** in the prohibition. Accordingly, it should also be included in the obligation to bring a sliding-scale offering.


###### Shevuot 7a:8
[Shevuot 7a:8](https://torahapp.org/share/book/Shevuot/r/7a:8)

הָא מִיעֵט רַחֲמָנָא ״בָּהּ״. אֵימָא ״בָּהּ״ – לְמַעוֹטֵי מִקְדָּשׁ! מִסְתַּבְּרָא מִקְדָּשׁ לָא מְמַעֲטִינַן, שֶׁכֵּן בְּכָרֵת כְּמוֹתָהּ.

**William Davidson Edition - English:**
The Gemara explains: **The Merciful One excludes** something with the term **“through which”** (Leviticus 5:3). Should **we say** that the term **“through which”** serves **to exclude** the defiling of the **Temple?** No, it **is reasonable** that **we should not exclude** the defiling of the **Temple, as** its intentional violation is punishable **by *karet*, just like** one who defiles sacrificial foods by partaking of them while he is impure. Rather, the term must serve to exclude one who partakes of *teruma* while impure.


###### Shevuot 7a:9
[Shevuot 7a:9](https://torahapp.org/share/book/Shevuot/r/7a:9)

אַדְּרַבָּה, תְּרוּמָה לָא מְמַעֲטִינַן – שֶׁכֵּן אֲכִילָה כְּמוֹתָהּ!

**William Davidson Edition - English:**
The Gemara offers a counterargument: **On the contrary, we should not exclude** one who partakes of ***teruma*** while impure, **as** it is a violation done through **eating, similar to** one who eats sacrificial food while impure. Therefore, there is still no proof that one is liable to bring a sliding-scale offering for defiling the Temple.


###### Shevuot 7a:10
[Shevuot 7a:10](https://torahapp.org/share/book/Shevuot/r/7a:10)

אֶלָּא אָמַר רָבָא: שָׁלֹשׁ כָּרֵיתוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְטוּמְאָה הַכְּתוּבָה בַּתּוֹרָה סְתָם. וְאֵינִי יוֹדֵעַ מָה הִיא,

**William Davidson Edition - English:**
**Rather, Rava said** it can be derived from the following: **Why** does the Torah mention **three** times the punishment of ***karet* with regard to** one who partakes of **peace-offerings** while he is impure? The three times are Leviticus 22:3, 7:20, and 7:21. **One** time is **to** apply the punishment to the **general** case of a ritually impure person who partakes of any type of offering, **and one** time is **to** apply it to the **specific** instance of a peace-offering, **and one** time is **to** apply it to another case of **defiling** something sacred **that is written in the Torah without specifying** what it is referring to, **and I do not know** from that passage **what** that case **is.**


###### Shevuot 7a:11
[Shevuot 7a:11](https://torahapp.org/share/book/Shevuot/r/7a:11)

הֱוֵי אוֹמֵר: טוּמְאַת קוֹדֶשׁ. וְאִם אֵינוֹ עִנְיָן לְטוּמְאַת קוֹדֶשׁ – דְּנָפְקָא לֵיהּ מִדְּרַבִּי, תְּנֵהוּ עִנְיָן לְטוּמְאַת מִקְדָּשׁ.

**William Davidson Edition - English:**
Rava continues: The only passage that describes the defiling of something sacred without specifying the situation is the passage in the Torah that discusses a sliding-scale offering brought for the defiling of sacrificial foods. Therefore, **you must say** that the third mention of *karet* is referring to the **defiling of sacrificial** foods. **But if it is not** needed to teach the **matter of defiling sacrificial** foods, **as that has been derived through** the verbal analogy **of Rabbi** Yehuda HaNasi, **apply it** to the **matter of defiling** the **Temple.** Accordingly, one who intentionally defiles the Temple by entering it while impure is liable to receive *karet*, and it is reasonable that he should be liable to bring a sliding-scale offering for doing so unwittingly.


###### Shevuot 7a:12
[Shevuot 7a:12](https://torahapp.org/share/book/Shevuot/r/7a:12)

וְהַאי מִיבְּעֵי לֵיהּ לְכִדְרַבִּי אֲבָהוּ! דְּאָמַר רַבִּי אֲבָהוּ: שָׁלֹשׁ כָּרֵיתוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לִדְבָרִים שֶׁאֵינָן נֶאֱכָלִין.

**William Davidson Edition - English:**
The Gemara asks: **But that** third mention **is necessary** in order **to** expound it **in accordance with** the statement **of Rabbi Abbahu, as Rabbi Abbahu says: Why** does the Torah mention **three** times the punishment of ***karet* with regard to** one who partakes of **peace-offerings** while he is ritually impure? **One** time is **to** apply the punishment to the **general** case of an impure person who partakes of any type of offering, **and one** time is **to** apply it to the **specific** instance of a peace-offering, **and one** time is **to** apply it to an impure person who eats **items that are not** generally **eaten,** such as frankincense.


###### Shevuot 7a:13
[Shevuot 7a:13](https://torahapp.org/share/book/Shevuot/r/7a:13)

וּלְרַבִּי שִׁמְעוֹן דְּאָמַר: דְּבָרִים שֶׁאֵינָן נֶאֱכָלִין אֵין חַיָּיבִין עֲלֵיהֶן כָּרֵת מִשּׁוּם טוּמְאָה; לְאֵיתוֹיֵי חַטָּאת הַפְּנִימִית. דְּסָלְקָא דַּעְתָּךְ אָמֵינָא, הוֹאִיל וְאָמַר רַבִּי שִׁמְעוֹן: כֹּל שֶׁאֵינוֹ קָרֵב עַל מִזְבֵּחַ הַחִיצוֹן כִּשְׁלָמִים אֵין חַיָּיבִין עָלָיו מִשּׁוּם פִּיגּוּל, מִשּׁוּם טוּמְאָה נָמֵי לָא; קָא מַשְׁמַע לַן דְּמִיחַיַּיב.

**William Davidson Edition - English:**
The Gemara adds: **And according to Rabbi Shimon, who says** that for **items that are not** generally **eaten one is not liable** to be punished with ***karet* for** partaking of **them** while he is **ritually impure,** the third mention is necessary in order **to include** the case of an impure person who eats **an internal sin**-offering, **as it could enter your mind to say** that **since Rabbi Shimon says: For any** type of offering **that is not sacrificed on** and its blood applied to **the external altar in the manner** that **peace-offerings** are, **one cannot be liable** to be punished with *karet* **for** eating it if it is ***piggul*,** i.e., for eating such an offering if it was sacrificed with the intent to consume it after its appointed time. One might have thought that similarly, for such an offering, **one is also not** liable to be punished with *karet* **for** intentionally partaking of **it** while **ritually impure;** the third mention **teaches us that one is** indeed **liable.** Therefore, there is still no proof that one is liable to bring a sliding-scale offering for unwittingly entering the Temple while impure.


###### Shevuot 7a:14
[Shevuot 7a:14](https://torahapp.org/share/book/Shevuot/r/7a:14)

אֶלָּא אָמְרִי נְהַרְדָּעֵי מִשְּׁמֵיהּ דְּרָבָא: שָׁלֹשׁ טוּמְאוֹת בִּשְׁלָמִים לָמָּה? אַחַת לִכְלָל, וְאַחַת לִפְרָט, וְאַחַת לְטוּמְאָה הַכְּתוּבָה בְּתוֹרָה סְתָם. וְאֵינִי יוֹדֵעַ מָה הִיא,

**William Davidson Edition - English:**
**Rather,** the Sages **of Neharde’a said in the name of Rava** that it can be derived from the following: **Why** does the Torah mention **three** times the **ritually impure** status **with regard to** one who partakes of **peace-offerings** while he is impure? That is, each of the three times that the Torah mentions the punishment of *karet*, it also mentions the fact that the person was impure at the time. **One** time is **for** the **general** case of an impure person who partakes of any type of offering, **and one** time is **for** the **specific** instance of one who partakes of a peace-offering, **and one** time is **to** apply it to another case of **defiling** something sacred **that is written in the Torah without specifying** what it is referring to, **and I do not know** from that passage **what** the case **is.**


###### Shevuot 7a:15
[Shevuot 7a:15](https://torahapp.org/share/book/Shevuot/r/7a:15)

הֱוֵי אוֹמֵר טוּמְאַת קוֹדֶשׁ; וְאִם אֵינוֹ עִנְיָן לְטוּמְאַת קוֹדֶשׁ – דְּנָפְקָא לֵיהּ מִדְּרַבִּי, תְּנֵהוּ עִנְיָן לְטוּמְאַת מִקְדָּשׁ.

**William Davidson Edition - English:**
Now, the only passage that describes the defiling of something sacred without specifying the situation is the passage in the Torah that discusses a sliding-scale offering that is brought for the defiling of sacrificial foods. Therefore, **you must say** that the third mention of *karet* is referring to the **defiling of sacrificial** foods. **But if it is not** needed to teach the **matter of defiling sacrificial** foods, **as that has been derived through** the verbal analogy **of Rabbi** Yehuda HaNasi, **apply it** to the **matter of defiling** the **Temple.**


###### Shevuot 7a:16
[Shevuot 7a:16](https://torahapp.org/share/book/Shevuot/r/7a:16)

וְהַאי נָמֵי מִיבְּעֵי לֵיהּ – אַיְּידֵי דְּבָעֵי לְמִכְתַּב כָּרֵת לְכִדְרַבִּי אֲבָהוּ, כְּתַב נָמֵי טְמָאוֹת, דְּלָא סַגִּי לַהּ בְּלָאו הָכִי!

**William Davidson Edition - English:**
The Gemara asks: **But that** third mention **is also necessary,** because **since it is necessary** for the Torah **to write** the ***karet*** punishment three times in order **to** expound it **in accordance with** the statement **of Rabbi Abbahu, it also** has to **write** that the person was **ritually impure, as it is not sufficient** to mention the punishment **without** mentioning for what the punishment is given. Accordingly, there is still no proof that one is liable to bring a sliding-scale offering for unwittingly defiling the Temple.


###### Shevuot 7a:17
[Shevuot 7a:17](https://torahapp.org/share/book/Shevuot/r/7a:17)

אֶלָּא אָמַר רָבָא: אָתְיָא ״טוּמְאָתוֹ״–״טוּמְאָתוֹ״; כְּתִיב הָכָא: ״לְכֹל טוּמְאָתוֹ״,

**William Davidson Edition - English:**
**Rather, Rava said: It is derived** from a verbal analogy between the terms **“his impurity”** and **“his impurity,”** as follows: **It is written here,** with regard to a sliding-scale offering: “Or if he will touch impurity of a man **in any manner of his impurity** through which he can become impure” (Leviticus 5:3),