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Text Excerpt
״ונעלם״ – מכלל דידע, ״והוא ידע״ – הרי כאן שתי ידיעות. אם כן, מה תלמוד לומר: ״ונעלם״ ״ונעלם״? לחייב על העלם טומאה ועל העלם מקדש.
“And it was concealed,” which indicates, by inference, that initially he had been aware, and nevertheless the verse continues to state: “And he was aware” (Leviticus 5:3). It emerges that the verse refers here to two different periods of awareness, one before the transgression and one afterward. But if so, why must the verses state: “And it was concealed,” “and it was concealed,” mentioning it twice? It is in order to render one liable both for a violation due to a lapse of awareness of the fact he was ritually impure and for a violation due to a lapse of awareness of the fact that the place he entered was actually the Temple. From this baraita it is apparent that R' Yehuda HaNasi agrees with R' Yishmael’s opinion concerning which types of lapses of awareness render one liable to bring a sliding-scale offering.
The Talmud asks: We have found with regard to cases of one’s awareness of the defiling of the Temple or its sacrificial foods that R' Yehuda HaNasi has explained his own reasoning and it accords with the opinion of R' Yishmael. With regard to oaths, where he has not explained his own reasoning, from where do we derive that he holds in accordance with the opinion of R' Akiva? The Talmud answers: It is based on logical reasoning.
לישנא אחרינא: אשכחן בידיעות דסבר לה כרבי ישמעאל, בשבועות דסבר לה כרבי עקיבא מנלן? סברא הוא,
The Talmud presents another formulation of the preceding comment: The Talmud asks: We have found an explicit statement of R' Yehuda HaNasi with regard to cases of one’s awareness of the defiling of the Temple or its sacrificial foods indicating that he holds in accordance with the opinion of R' Yishmael. With regard to oaths, from where do we derive that he holds in accordance with the opinion of R' Akiva? The Talmud answers: It is based on logical reasoning.