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Text Excerpt
״זאת תורת העולה היא״ – הרי אלו שלשה מיעוטין.
“This is the law of the burnt-offering, it is that which goes up on its pyre on the altar” (Leviticus 6:2); these are 3 exclusionary terms: “This,” “the burnt-offering,” and “it is,” which serve to exclude 3 offerings concerning which the halakha is that even if they are placed on the altar they are subsequently removed: A burnt-offering slaughtered at night, a burnt-offering whose blood was spilled before it was sprinkled, and a burnt-offering whose blood was taken outside the courtyard. Apparently, it is R' Yehuda who interprets multiple exclusionary terms.
ואיבעית אימא: עדיין אני אומר לא מצית מוקמת לה כרבי יהודה, דקתני: רוב קהל שחטאו – בית דין מביאין על ידיהן פר, ואי רבי יהודה האמר: צבור הוא דמייתי, בית דין – לא. דתנן, רבי יהודה אומר: שבעה שבטים שחטאו – מביאין שבעה פרים.
And if you wish, say that proof for the attribution of the baraitot may be cited from the second baraita, which begins with the phrase: Still I say. You cannot interpret that baraita in accordance with the opinion of R' Yehuda, as the baraita teaches: One might have thought that each member of a majority of the congregation that sinned based on the ruling of a court is exempt from liability to bring an offering for his unwitting transgression, as the court brings a bull for an unwitting communal sin on the basis of their transgression. And if this baraita is in accordance with the opinion of R' Yehuda, didn’t he say: It is the congregation that brings the bull as an offering, and not the court? As we learned in a Mishnah (5a) that R' Yehuda says: 7 tribes that sinned bring 7 bulls. The tribes bring the offerings, not the court.
ורב נחמן אמר שמואל: זו דברי רבי מאיר, אבל חכמים אומרים: יחיד שעשה בהוראת בית דין – חייב. מאי רבי מאיר ומאי רבנן? דתניא: הורו ועשו – רבי מאיר פוטר, וחכמים מחייבין.
§ Up to this point, the Talmud explained the Mishnah in accordance with the opinion of R' Yehuda and contrary to the opinion of the Rabbis, who disagree with him. And Rav Naḥman says that Shmuel says: The Mishnah is the statement of R' Meir, but the Rabbis say: An individual who performed a transgression on the basis of the ruling of the court is liable. The Talmud asks: What is the opinion of R' Meir and what is the opinion of the Rabbis to which Shmuel referred? It is as it is taught in a baraita: If the court issued a ruling and the judges performed a transgression on the basis of that ruling, R' Meir deems them exempt and the Rabbis deem them liable.