expiation

Love every one his brother with an unfeigned heart. My soul be your expiation, not only now, but when I shall have attained unto God; for I am yet under danger.

The law requires, that out of the public expenses a lamb of the first year be killed every day, at the beginning and at the ending of the day; but on the seventh day, which is called the Sabbath, they kill two, and sacrifice them in the same manner. At the new moon, they both perform the daily sacrifices, and slay two bulls, with seven lambs of the first year, and a kid of the goats also, for the expiation of sins; that is, if they have sinned through ignorance.

On the tenth day of the same lunar month, they fast till the evening; and this day they sacrifice a bull, and two rams, and seven lambs, and a kid of the goats, for sins. And, besides these, they bring two kids of the goats; the one of which is sent alive out of the limits of the camp into the wilderness for the scapegoat, and to be an expiation for the sins of the whole multitude; but the other is brought into a place of great cleanness, within the limits of the camp, and is there burnt, with its skin, without any sort of cleansing. With this goat was burnt a bull, not brought by the people, but by the high priest, at his own charges; which, when it was slain, he brought of the blood into the holy place, together with the blood of the kid of the goats, and sprinkled the ceiling with his finger seven times, as also its pavement, and again as often toward the most holy place, and about the golden altar: he also at last brings it into the open court, and sprinkles it about the great altar. Besides this, they set the extremities, and the kidneys, and the fat, with the lobe of the liver, upon the altar. The high priest likewise presents a ram to God as a burnt-offering.

Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles.

Upon the fifteenth day of the same month, when the season of the year is changing for winter, the law enjoins us to pitch tabernacles in every one of our houses, so that we preserve ourselves from the cold of that time of the year; as also that when we should arrive at our own country, and come to that city which we should have then for our metropolis, because of the temple therein to be built, and keep a festival for eight days, and offer burnt-offerings, and sacrifice thank-offerings, that we should then carry in our hands a branch of myrtle, and willow, and a bough of the palm-tree, with the addition of the pome citron: That the burnt-offering on the first of those days was to be a sacrifice of thirteen bulls, and fourteen lambs, and fifteen rams, with the addition of a kid of the goats, as an expiation for sins; and on the following days the same number of lambs, and of rams, with the kids of the goats; but abating one of the bulls every day till they amounted to seven only. On the eighth day all work was laid aside, and then, as we said before, they sacrificed to God a bullock, a ram, and seven lambs, with a kid of the goats, for an expiation of sins. And this is the accustomed solemnity of the Hebrews, when they pitch their tabernacles.

At the same time that Antiochus, who was called Epiphanes, had a quarrel with the sixth Ptolemy about his right to the whole country of Syria, a great sedition fell among the men of power in Judea, and they had a contention about obtaining the government; while each of those that were of dignity could not endure to be subject to their equals. However, Onias, one of the high priests, got the better, and cast the sons of Tobias out of the city; who fled to Antiochus, and besought him to make use of them for his leaders, and to make an expedition into Judea. The king being thereto disposed beforehand, complied with them, and came upon the Jews with a great army, and took their city by force, and slew a great multitude of those that favored Ptolemy, and sent out his soldiers to plunder them without mercy. He also spoiled the temple, and put a stop to the constant practice of offering a daily sacrifice of expiation for three years and six months. But Onias, the high priest, fled to Ptolemy, and received a place from him in the Nomus of Heliopolis, where he built a city resembling Jerusalem, and a temple that was like its temple concerning which we shall speak more in its proper place hereafter.

At that time, when the seventh month draweth nigh, those months shall be found to be thirteen (for in the Codex, so often said to be correct, this word ThRISR, Tharisar, or twelve, is expunged; as if it were then shown to be a year of thirteen months, according to the number of those thirteen divisions of the influence) in the supernal world, and the thirteen gates of mercy are opened. At that time (by which principally the day of expiation is meant, according to that passage of Isaiah, lv. 6): “Seek ye the Lord while He can be found.”

When he is about ten cubits away from the place of stoning, they say to him, ‘confess’, for such is the practice of all who are executed, that they [first] confess, for he who confesses has a portion in the world to come. For so we find in the case of Achan, that Joshua said to him, “My son, pay honor to the Lord, the God of Israel, and make confession to him. [Tell me what you have done, do not hold anything back from me.]” And Achan answered Joshua and said, “It is true, I have sinned against the Lord the God of Israel, and this is what I have done” (Josh. 7:19-20). And how do we know that his confessions made atonement for him? As it says, “And Joshua said, “What calamity have you brought upon us! The Lord will bring calamity upon you this day” (Josh. 7:35), [meaning] this day you are a calamity, but you are not to be a calamity in the next world. And if he does not know how to confess, they say to him, “Say, may my death be an expiation for all my sins.” Rabbi Judah said: “If he knows that he is a victim of false evidence, he can say: may my death be an expiation for all my sins but this.” They [the sages] said to him: “If so, everyone will speak likewise in order to clear himself.”

When he is about ten cubits away from the place of stoning, they say to him, ‘confess’, for such is the practice of all who are executed, that they [first] confess, for he who confesses has a portion in the world to come. For so we find in the case of Achan, that Joshua said to him, “My son, pay honor to the Lord, the God of Israel, and make confession to him. [Tell me what you have done, do not hold anything back from me.]” And Achan answered Joshua and said, “It is true, I have sinned against the Lord the God of Israel, and this is what I have done” (Josh. 7:19-20). And how do we know that his confessions made atonement for him? As it says, “And Joshua said, “What calamity have you brought upon us! The Lord will bring calamity upon you this day” (Josh. 7:35), [meaning] this day you are a calamity, but you are not to be a calamity in the next world. And if he does not know how to confess, they say to him, “Say, may my death be an expiation for all my sins.” Rabbi Judah said: “If he knows that he is a victim of false evidence, he can say: may my death be an expiation for all my sins but this.” They [the sages] said to him: “If so, everyone will speak likewise in order to clear himself.”

If there was a piece of forbidden fat and another piece of forbidden fat [which was at the same time] notar, and a person ate one of them and does not know which, he is liable to a hatat and to an asham talui. If he then ate the second piece, he is liable to three hatats. If he ate one piece and another came and ate the other, each of them brings a hatat and an asham talui. Rabbi Shimon says: each of them brings a hatat and together they bring another hatat. Rabbi Yose says: any hatat that is brought for the expiation of sin cannot be offered by two people.

[The priest] then took some [of the contents] of the log of oil and poured it into his colleague's hand; And if he poured it into his own hand, the obligation is fulfilled. He then dipped [his right forefinger] in the oil and sprinkled it seven times towards the Holy of Holies, dipping it for every sprinkling. He then approached the metzora, to the same places that he applied the blood he now applied the oil, as it is said, "Over the same places as the blood of the guilt offering; 29 and what is left of the oil in his palm the priest shall put on the head of the one being cleansed, to make expiation for him before the Lord." (Leviticus 14:28-29). If he "put upon," he has made atonement, but if he did not "put upon," he did not make atonement, the words of Rabbi Akiba. Rabbi Yohanan ben Nuri says: these are but the remainders of the mitzvah. Whether he "put upon" or did not "put upon," atonement is made, only it is accounted to him as if he did not make atonement. If any oil was missing from the log before it was poured out it may be filled up again; if after it was poured out, other oil must be brought anew, the words of Rabbi Akiva. Rabbi Shimon says: if any oil was missing from the log before it was applied, it may be filled up; but if after it had been applied, other oil must be brought anew.

Rebbi Yose in the name of Samuel: The buy is acquired. Rebbi Yose ben Ḥanina: Expiation. Rebbi Hila said, since we stated “he has to eat their worth”, that means it was sanctified. Rebbi Yose said, since he took it up, the buy was acquired; from there on it is one buy. Rebbi Yudan said, he has to dedicate it again; he means that maybe it was sanctified when it was not sanctified.

It was stated: “The blood of the daily sacrifice and its limbs precede the Pesaḥ, and the Pesaḥ the incense, and the incense the trimming of the lights.” There are Tannaim who state: “The blood of the daily sacrifice and its limbs precede the incense, and the incense the Pesaḥ, and the Pesaḥ the trimming of the lights, so that the libations of the daily sacrifice should be accompanying it.” There is nothing preceding the daily morning sacrifice and nothing later than the daily evening sacrifice except Pesaḥ and incense on Passover Eve. “ From where that nothing should precede the daily morning sacrifice? The verse says, on it ˋolah. And from where that nothing should invalidate the daily evening sacrifice? The verse says, on it šelamim. Rebbi Simeon ben Laqish says, it is not written here he arranges on it ˋolah but he arranges on it the ˋolah, that no elevation offering precede the daily morning sacrifice. It was stated: Rebbi Ismael the son of Rebbi Joḥanan ben Beroqa says, people lacking expiation bring their expiatory sacrifices after the daily evening sacrifice to enable them to immerse themselves and eat their Pesaḥ in the evening. Rebbi Yudan said, that is, for a rich sufferer from skin disease. But a poor sufferer from skin disease, does he not bring a bird? Said Rebbi Samuel ben Eudaimon, does he not bring a reparation sacrifice?

HALAKHAH: From where that he must slaughter it for its purpose? Rebbi Abba in the name of Rav: And you shall say, a Pesaḥ slaughter it is; to imply that if he slaughtered it for the purpose of Pesaḥ it is Pesaḥ, otherwise it is not Pesaḥ. From where the remainder of its actions? You shall make [a Pesaḥ], that all its actions shall be for the purpose of Pesaḥ. But then also the burning of its parts? The verse says, slaughter But then also the burning of its parts? The verse says, slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

HALAKHAH: From where that he must slaughter it for its purpose? Rebbi Abba in the name of Rav: And you shall say, a Pesaḥ slaughter it is; to imply that if he slaughtered it for the purpose of Pesaḥ it is Pesaḥ, otherwise it is not Pesaḥ. From where the remainder of its actions? You shall make [a Pesaḥ], that all its actions shall be for the purpose of Pesaḥ. But then also the burning of its parts? The verse says, slaughter But then also the burning of its parts? The verse says, slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

From where for purification offerings? He shall slaughter it as purification offering. From where the remainder of its actions? [He]shall make one as purification offering. But then also the burning of its parts? The verse says, he shall slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

From where for purification offerings? He shall slaughter it as purification offering. From where the remainder of its actions? [He]shall make one as purification offering. But then also the burning of its parts? The verse says, he shall slaughter. Since slaughter is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

From where that a purification sacrifice must be for the name of its owner? Rebbi Jeremiah said, the Cohen shall make the purification offering and expiate for the one who purifies himself from his impurity. Rebbi Yose said to him, but then also the burning of its parts? The verse says, and expiate. Since pouring is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

From where that a purification sacrifice must be for the name of its owner? Rebbi Jeremiah said, the Cohen shall make the purification offering and expiate for the one who purifies himself from his impurity. Rebbi Yose said to him, but then also the burning of its parts? The verse says, and expiate. Since pouring is particular in that it invalidates expiation, this excludes the burning of its parts which does not invalidate expiation.

“Rebbi Yose stated, from where that the fourth degree is disqualified in sanctified food? It is an argument. Since one who lacks expiation is not disqualified for heave but disqualified for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disqualify for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus.” Rebbi Joḥanan objected: Food that was touched by a Tevul Yom is a counter-example, because he disqualifies in the case of heave but does not disqualify in the case of sanctified food. Rebbi Ḥananiah in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says impure, impure by the words of the Torah, so Rebbi Yose says it will be impure, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse: Any meat which would touch, that is second degree food because it touched primary impurity; anything impure, that is third degree food because it touched second degree impurity; shall not be eaten, the endstage of impurity may not be eaten. So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile to defile solid food, is it not logical that solid food itself which became impure by a reptile should become impure by contact with a reptile to defile solid food. So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: Any meat which would touch anything impure, that is first degree food which touched any impurity, shall not be eaten, to add a second degree of impurity. The third degree from where? It is an argument. Since a tevul yom who is not disqualified for profane food disqualifies heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disqualifies heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices.

“Rebbi Yose stated, from where that the fourth degree is disqualified in sanctified food? It is an argument. Since one who lacks expiation is not disqualified for heave but disqualified for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disqualify for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus.” Rebbi Joḥanan objected: Food that was touched by a Tevul Yom is a counter-example, because he disqualifies in the case of heave but does not disqualify in the case of sanctified food. Rebbi Ḥananiah in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says impure, impure by the words of the Torah, so Rebbi Yose says it will be impure, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose ben Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse: Any meat which would touch, that is second degree food because it touched primary impurity; anything impure, that is third degree food because it touched second degree impurity; shall not be eaten, the endstage of impurity may not be eaten. So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile to defile solid food, is it not logical that solid food itself which became impure by a reptile should become impure by contact with a reptile to defile solid food. So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: Any meat which would touch anything impure, that is first degree food which touched any impurity, shall not be eaten, to add a second degree of impurity. The third degree from where? It is an argument. Since a tevul yom who is not disqualified for profane food disqualifies heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disqualifies heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices.

MISHNAH: One eats dry food with dirty hands with heave but not with sancta. The deep mourner and one who lacks expiation need immersion for sancta but not for heave.

There we have stated: “The deep mourner touches but may not sacrifice nor take his part of meat in the evening.” There you are saying, he may touch. But here you are saying, he is forbidden to touch. Rebbi Yannai said, here when he put his mind to other things, but there if he did not put his mind to other things. Rebbi Yose asked, if he put his mind to other things should he not also be forbidden heave? How is this? As Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal: They treated him like one who ate food which was of fourth degree for sancta. This implies that one who ate food which was of fourth degree for sancta is forbidden to eat but permitted to touch. And here he is forbidden to eat but permitted to touch. There we have stated: “For the House of Shammai are saying, she needs immersion at the end, but the House of Hillel are saying, she does not need immersion at the end.” Where do we hold? If about eating heave it is difficult for the House of Shammai; if about eating sancta it is difficult for the House of Hillel. Does she not lack expiation? Do people lacking expiation not need immersion for sancta? If you are saying that there one holds about heave, regarding what we have stated here the first part is everybody’s opinion and the second part in dispute. If you are saying that here one holds about heave, regarding what we have stated there the first part is everybody’s opinion and the second part in dispute. Rebbi Samuel bar Eudaimon said before Rebbi Mana, we are dealing with heave. There the reason of the House of Shammai is because of the unlearned, that they should not say, we saw a woman losing blood and eating heave.

There we have stated: “The deep mourner touches but may not sacrifice nor take his part of meat in the evening.” There you are saying, he may touch. But here you are saying, he is forbidden to touch. Rebbi Yannai said, here when he put his mind to other things, but there if he did not put his mind to other things. Rebbi Yose asked, if he put his mind to other things should he not also be forbidden heave? How is this? As Rebbi Jeremiah said in the name of Rebbi Abba bar Mamal: They treated him like one who ate food which was of fourth degree for sancta. This implies that one who ate food which was of fourth degree for sancta is forbidden to eat but permitted to touch. And here he is forbidden to eat but permitted to touch. There we have stated: “For the House of Shammai are saying, she needs immersion at the end, but the House of Hillel are saying, she does not need immersion at the end.” Where do we hold? If about eating heave it is difficult for the House of Shammai; if about eating sancta it is difficult for the House of Hillel. Does she not lack expiation? Do people lacking expiation not need immersion for sancta? If you are saying that there one holds about heave, regarding what we have stated here the first part is everybody’s opinion and the second part in dispute. If you are saying that here one holds about heave, regarding what we have stated there the first part is everybody’s opinion and the second part in dispute. Rebbi Samuel bar Eudaimon said before Rebbi Mana, we are dealing with heave. There the reason of the House of Shammai is because of the unlearned, that they should not say, we saw a woman losing blood and eating heave.

It was stated: “Rebbi Yose said, from where that the fourth degree is disabled in sanctified food? It is an argument. Since one who lacks expiation is not disabled for heave but disabled for sanctified food, it is only logical that third degree [impurity] which is disabled for heave should disable for sanctified food. That means, we learned third degree from a verse and fourth degree from an argument de minore ad majus.” Rebbi Joḥanan objected: Food that was touched by a ṭevul yom is a counterexample, because it is disabled in the case of heave but not disabled in the case of sanctified food. Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi Yose argues the method of his teacher Rebbi Aqiba. Just as Rebbi Aqiba says “it will be impure”, it makes impure by the words of the Torah, so Rebbi Yose says “it will be impure”, it makes impure by the words of the Torah. Rebbi Abbahu in the name of Rebbi Yose bar Ḥanina: Rebbi Yose does not need that argument de minore ad majus. Rebbi Yose explains the verse: “Any meat which would touch”, that is second degree food because it touched primary impurity; “anything impure”, that is third degree food because it touched second degree impurity; “shall not be eaten”, the endstage of impurity cannot be eaten.

So far about solid food that became impure in the air space of a clay vessel which had become impure by a reptile. What about solid food that became impure directly from a reptile? Is that not an argument? Since vessels, which cannot become impure in the air space of a clay vessel that became impure by a reptile, become impure by contact with a reptile to defile solid food, [is it not logical that solid food, which becomes impure in the air space of a clay vessel that became impure by a reptile, should become impure by contact with a reptile to defile solid food.] So far, following Rebbi Aqiba. Following Rebbi Ismael? Rebbi Ismael stated: “Any meat which would touch anything impure”, that is first degree food which touched any impurity, “shall not be eaten”, to add a second degree of impurity. The third degree from where? It is an argument. Since a ṭevul yom who is not disabled for profane food disables heave, it is only logical that a person secondarily impure, who disables profane food should disable heave. The fourth degree for sacrifices from where? It is an argument. Since one who lacks expiation who does not disable heave disables sanctified food, it is only logical that third degree [impurity] which disables heave should disable sanctified food. That means, we learned first and second degrees from a verse, the third from an argument and the fourth from an argument de minore ad majus. Can one pile argument on argument? Everything is subject to practice, i. e., that third degree disables heave and fourth degree disables sacrifices.

“They are free from the duty of a sacrifice.” They are free from a purification sacrifice but are obligated for an expiation sacrifice.

How can he make amends? Rab Nahman b. Isaac said : Let him observe a fast [in expiation] of his fast.