Keritot 23a

אֵין שְׁנַיִם מְבִיאִין אָשָׁם אֶחָד.

Two people do not bring one guilt offering, as one may not sacrifice atonement offerings conditionally.

חֲתִיכַת חֵלֶב וַחֲתִיכַת חוּלִּין, אָכַל אַחַת מֵהֶן וְאֵינוֹ יוֹדֵעַ אֵיזֶה מֵהֶן אָכַל – מֵבִיא אָשָׁם תָּלוּי. אָכַל אֶת הַשְּׁנִיָּה – מֵבִיא חַטָּאת. אָכַל אֶחָד אֶת הָרִאשׁוֹנָה וּבָא אַחֵר וְאָכַל אֶת הַשְּׁנִיָּה – זֶה מֵבִיא אָשָׁם תָּלוּי וְזֶה מֵבִיא אָשָׁם תָּלוּי, דִּבְרֵי רַבִּי עֲקִיבָא. רַבִּי שִׁמְעוֹן אוֹמֵר: שְׁנֵיהֶם מְבִיאִין חַטָּאת אַחַת. רַבִּי יוֹסֵי אוֹמֵר: אֵין שְׁנַיִם מְבִיאִין חַטָּאת אַחַת.

If one had a piece of forbidden fat and a piece of non-sacred meat, and he ate one of them and does not know which of them he ate, he brings a provisional guilt offering, as perhaps he ate the forbidden fat. If he then ate the second piece, he brings a sin offering, as it is certain that he ate the fat. If one person ate the first piece and another person came and ate the second piece, this person brings a provisional guilt offering and that person brings a provisional guilt offering; this is the statement of Rabbi Akiva. Rabbi Shimon says: Both of them bring one sin offering as partners, and they stipulate that the sin offering should be credited to the one who ate the fat. Rabbi Yosei says: Two people do not bring one sin offering.

חֲתִיכַת חֵלֶב וַחֲתִיכַת קוֹדֶשׁ, אָכַל אַחַת מֵהֶן וְאֵינוֹ יוֹדֵעַ אֵיזֶה מֵהֶן אָכַל – מֵבִיא אָשָׁם תָּלוּי. אָכַל אֶת הַשְּׁנִיָּה – מֵבִיא חַטָּאת וְאָשָׁם וַדַּאי. אָכַל אֶחָד אֶת הָרִאשׁוֹנָה וּבָא אַחֵר וְאָכַל אֶת הַשְּׁנִיָּה – זֶה מֵבִיא אָשָׁם תָּלוּי וְזֶה מֵבִיא אָשָׁם תָּלוּי. רַבִּי שִׁמְעוֹן אוֹמֵר: שְׁנֵיהֶן מְבִיאִין חַטָּאת וְאָשָׁם. רַבִּי יוֹסֵי אוֹמֵר: אֵין שְׁנַיִם מְבִיאִין חַטָּאת וְאָשָׁם אֶחָד.

If one had a piece of forbidden fat and a piece of sacrificial permitted fat and he ate one of them and does not know which of them he ate, he brings a provisional guilt offering, as perhaps he ate the forbidden fat. If he then ate the second piece, he brings a sin offering, as he certainly ate the fat, and a definite guilt offering for misuse of consecrated property. If one person ate the first piece and another person came and ate the second piece, this person brings a provisional guilt offering and that person brings a provisional guilt offering. Rabbi Shimon says: Both of them bring a sin offering and a guilt offering as partners, and they stipulate that each offering should be credited to the one who is liable to bring it. Rabbi Yosei says: Two people do not bring one sin offering and one guilt offering.

חֲתִיכַת חֵלֶב וַחֲתִיכַת חֵלֶב קוֹדֶשׁ, אָכַל אַחַת מֵהֶן וְאֵין יוֹדֵעַ אֵיזוֹ מֵהֶן אָכַל – מֵבִיא חַטָּאת, רַבִּי עֲקִיבָא אוֹמֵר: אַף אָשָׁם תָּלוּי. אָכַל אֶת הַשְּׁנִיָּה – מֵבִיא שְׁנֵי חַטָּאוֹת וְאָשָׁם וַדַּאי.

If one had a piece of forbidden fat and a piece of sacrificial forbidden fat and he ate one of them and does not know which of them he ate, he brings a sin offering as he certainly ate forbidden fat. Rabbi Akiva says: He also brings a provisional guilt offering, as perhaps he ate the sacrificial fat, in accordance with his opinion that one brings a provisional guilt offering even in the case of uncertainty with regard to misuse of consecrated property. If he then ate the second piece, he brings two sin offerings, as he ate two pieces of forbidden fat, and a definite guilt offering for misuse of consecrated property.

אָכַל אֶחָד אֶת הָרִאשׁוֹנָה וּבָא אַחֵר וְאָכַל אֶת הַשְּׁנִיָּה – זֶה מֵבִיא חַטָּאת וְזֶה מֵבִיא חַטָּאת. רַבִּי עֲקִיבָא אוֹמֵר: זֶה וָזֶה מְבִיאִין אָשָׁם תָּלוּי. רַבִּי שִׁמְעוֹן אוֹמֵר: זֶה מֵבִיא חַטָּאת וְזֶה מֵבִיא חַטָּאת, וּשְׁנֵיהֶן מְבִיאִין אָשָׁם אֶחָד. רַבִּי יוֹסֵי אוֹמֵר: אֵין שְׁנֵיהֶן מְבִיאִין אָשָׁם אֶחָד.

If one person ate the first piece and another person came and ate the second piece, this person brings a sin offering and that person brings a sin offering. Rabbi Akiva says: This person and that person each bring a provisional guilt offering as well, due to the uncertainty as to which of them ate the sacrificial fat. Rabbi Shimon says: This person brings a sin offering and that person brings a sin offering and both of them bring one guilt offering as partners, and they stipulate that the offering should be credited to the one who ate the sacrificial fat. Rabbi Yosei says: The two of them do not bring one guilt offering.

חֲתִיכַת חֵלֶב וַחֲתִיכַת חֵלֶב נוֹתָר, אָכַל אַחַת מֵהֶן וְאֵין יוֹדֵעַ אֵיזֶה מֵהֶן אָכַל – מֵבִיא חַטָּאת וְאָשָׁם תָּלוּי. אָכַל אֶת הַשְּׁנִיָּה – מֵבִיא שָׁלֹשׁ חַטָּאוֹת.

If one had a piece of forbidden fat and a piece of forbidden fat that is notar , an offering whose designated time has passed for which one is liable to receive karet if he ate it intentionally and liable to bring a sin offering if he ate it unwittingly, and he ate one of them and does not know which of them he ate, he brings a sin offering, as he certainly ate forbidden fat, and a provisional guilt offering, due to the possibility that he ate the notar . If he then ate the second piece, he brings three sin offerings, two for the forbidden fat and one for the prohibition against eating notar .

אָכַל אֶחָד אֶת הָרִאשׁוֹנָה וּבָא אַחֵר וְאָכַל אֶת הַשְּׁנִיָּה – זֶה מֵבִיא חַטָּאת וְאָשָׁם תָּלוּי, וְזֶה מֵבִיא חַטָּאת וְאָשָׁם תָּלוּי. רַבִּי שִׁמְעוֹן אוֹמֵר: זֶה מֵבִיא חַטָּאת וְזֶה מֵבִיא חַטָּאת, וּשְׁנֵיהֶן מְבִיאִין חַטָּאת אַחַת. רַבִּי יוֹסֵי אוֹמֵר: כׇּל חַטָּאת שֶׁהִיא בָּאָה עַל חֵטְא – אֵין שְׁנַיִם מְבִיאִין אוֹתָהּ.

If one person ate the first piece and another person came and ate the second piece, this person brings a sin offering and a provisional guilt offering, as he certainly ate forbidden fat and it is uncertain whether he ate the notar , and that person brings a sin offering and a provisional guilt offering. Rabbi Shimon says: This person brings a sin offering and that person brings a sin offering and both of them bring one additional sin offering as partners, and they stipulate that the offering should be credited to the one who ate the notar . Rabbi Yosei says: Two people do not bring any sin offering that comes as atonement for a sin.

גְּמָ׳ אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: לְרַבִּי יוֹסֵי, חַטָּאת הוּא דְּלָא מַיְיתוּ שְׁנֵיהֶן, הָא אָשָׁם תָּלוּי מַיְיתוּ שְׁנֵיהֶם? הַיְינוּ תַּנָּא קַמָּא!

GEMARA: The mishna teaches that in a case where there was a piece of forbidden fat and a piece of non-sacred meat and each piece was eaten by a different person, Rabbi Shimon maintains that both of them bring one sin offering by stipulating that the sin offering is credited to the one who ate the fat, whereas Rabbi Yosei says that two people do not bring one sin offering. Rava said to Rav Naḥman: According to Rabbi Yosei, it is apparently a sin offering that they both do not bring, whereas they do both bring a provisional guilt offering. If so, his opinion is the same as that of the first tanna , who explicitly stated that each of them brings a provisional guilt offering.

וְכִי תֵימָא: חֲתִיכָה מִשְׁתֵּי חֲתִיכוֹת אִיכָּא בֵּינַיְיהוּ, וְהָתַנְיָא: רַבִּי יוֹסֵי אוֹמֵר: זֶה מֵבִיא אָשָׁם תָּלוּי וְזֶה מֵבִיא אָשָׁם תָּלוּי! אֲמַר לֵיהּ: הָא קָא מַשְׁמַע לַן, דְּמַאן תַּנָּא קַמָּא – רַבִּי יוֹסֵי.

And if you would say that there is a difference between the opinions of Rabbi Yosei and the first tanna with regard to the requirement of one piece from two pieces, i.e., according to Rabbi Yosei only the first individual is liable to bring a provisional guilt offering, as he had two pieces before him, whereas the second is exempt, since there was only one piece before him when he ate it, this cannot be correct: But isn’t it taught in a baraita that Rabbi Yosei says: This person brings a provisional guilt offering and that person brings a provisional guilt offering. Rav Naḥman said to Rava in response: This is what the mishna teaches us, that who is the first tanna ? It is Rabbi Yosei.

חֲתִיכַת חֵלֶב וַחֲתִיכַת קֹדֶשׁ, חֲתִיכַת חֵלֶב וַחֲתִיכַת חֵלֶב קוֹדֶשׁ כּוּ׳ חֲתִיכַת חֵלֶב וַחֲתִיכַת חֵלֶב נוֹתָר כּוּ׳. אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: וְלַיְתֵי נָמֵי אָשָׁם וַדַּאי, דְּנוֹתָר דְּקֹדֶשׁ הוּא! אֲמַר לֵיהּ: דְּלֵית בֵּיהּ שָׁוֶה פְּרוּטָה.

§ The mishna discusses the case of a piece of forbidden fat and a piece of sacrificial permitted fat, the case of a piece of forbidden fat and a piece of sacrificial forbidden fat, and the case of a piece of forbidden fat and a piece of forbidden fat that is notar . In the final case, if someone ate one of the pieces and then ate the second piece, he brings three sin offerings, two for the forbidden fat and one for the prohibition against eating notar . Rava said to Rav Naḥman: And let him also bring a definite guilt offering for misuse of consecrated property, as notar is sacrificial food. Rav Naḥman said to Rava: This is referring to a case where the piece does not have the value of one peruta , and one is not liable for misusing consecrated property of such little value.

וְהָא מֵעִיקָּרָא דְּאִית בֵּיהּ שָׁוֶה פְּרוּטָה עָסְקִינַן, דְּקָתָנֵי אָשָׁם וַדַּאי! אֲמַר לֵיהּ: הָהִיא חֲתִיכָה דְּלָא נוֹתָר הִיא שָׁוְיָא פְּרוּטָה.

Rava raised a difficulty to Rav Naḥman: But at the outset of the mishna we are dealing with a piece that does have the value of one peruta , as it teaches that if one ate both a piece of forbidden fat and a piece of sacrificial permitted fat, he brings a definite guilt offering for misuse of consecrated property. Rav Naḥman said to Rava: That clause of the mishna is referring to a piece that is not notar , and that piece is worth one peruta . The case of the piece of notar is different. Since it has been left over for a while, most people would not eat it, and it is no longer worth one peruta .

וְהָא יֵשׁ אוֹכֵל אֲכִילָה אַחַת דְּקָתָנֵי בֵּיהּ נוֹתָר, וְקָתָנֵי: מֵבִיא אַרְבַּע חַטָּאוֹת וְאָשָׁם אֶחָד!

Rava raised another difficulty to Rav Naḥman: But the mishna (13b) states: There is a case where one performs one act of eating and is liable for having violated five transgressions, and that mishna teaches that the case is where a ritually impure person ate forbidden fat that was notar from sacrificial meat on Yom Kippur, and it teaches that he brings four sin offerings and one guilt offering. Since the guilt offering is for misusing consecrated property, the piece of meat, which is notar , is evidently worth at least one peruta .

אֲמַר לֵיהּ: הָהִיא – בְּגַסָּה, וְהַהִיא – בְּדַקָּה, וְלָא קַשְׁיָא: הָהִיא – בִּימוֹת הַגְּשָׁמִים, הָכָא – בִּימוֹת הַחַמָּה.

Rav Naḥman said to Rava: That mishna is referring to an act of excessive eating, i.e., to a large piece of meat that is notar , which is worth one peruta , and this mishna here is referring to an act of light eating, i.e., a small piece of meat that is notar , which is not worth one peruta , and therefore it is not difficult. Alternatively, that mishna is referring to notar in the rainy season, when the meat does not spoil so quickly and therefore it is still worth one peruta , and this mishna here is referring to notar in the summer, when it spoils quickly.

אָכַל אֶחָד אֶת הָרִאשׁוֹנָה כּוּ׳. אֲמַר לֵיהּ רָבָא לְרַב נַחְמָן: וּמִי אָמַר רַבִּי שִׁמְעוֹן אִיסּוּר חָל אִיסּוּר?

§ The mishna further teaches with regard to the case of a piece of forbidden fat and a piece of forbidden fat that is notar , that if one person ate the first piece and another ate the second piece, Rabbi Shimon says: Each brings a sin offering for having eaten forbidden fat, and they bring an additional sin offering for the transgression of eating notar , with the stipulation that the offering is credited to the one who ate the notar . Rava said to Rav Naḥman: This indicates that the prohibition of notar takes effect despite the fact that the prohibition of forbidden fat already applied to this piece. And did Rabbi Shimon say that a prohibition takes effect where another prohibition already exists?

וְהָא תַּנְיָא, רַבִּי שִׁמְעוֹן אוֹמֵר: הָאוֹכֵל נְבֵלָה בְּיוֹם הַכִּיפּוּרִים – פָּטוּר!

But isn’t it taught in a baraita that Rabbi Shimon says: One who unwittingly eats an unslaughtered animal carcass on Yom Kippur is exempt from bringing a sin offering for the sin of eating on Yom Kippur because the prohibition against eating on Yom Kippur does not take effect upon the meat of an animal carcass, which is already prohibited?

אָמַר רַב שֵׁשֶׁת בְּרֵיהּ דְּרַב אִידִי: כְּגוֹן דַּאֲכַל כּוּלְיָא בְּחֶלְבָּהּ. וְכוּלְיָא בְּחֶלְבָּהּ נָמֵי, הָא קָאֵי עֲלַהּ בְּאִיסּוּר עוֹלִין, הֵיכִי אָתֵי אִיסּוּר נוֹתָר חָיֵיל עֲלַהּ?

Rav Sheshet, son of Rav Idi, said: The mishna is referring to a case where he ate a kidney with its forbidden fat. Since the kidney is not forbidden fat, the prohibition against eating notar applies with regard to the kidney. The Gemara asks: But even with regard to a kidney with its forbidden fat, the prohibition of items that are supposed to ascend upon the altar applies to it, i.e., it is already forbidden for consumption because it is supposed to be burned on the altar. Consequently, how does the prohibition of notar come and apply to it?

וְכִי תֵימָא: סְבִירָא לֵיהּ לְרַבִּי שִׁמְעוֹן דְּנוֹתָר אִיסּוּר חָמוּר הוּא, וְחָיֵיל עַל אִיסּוּר קַל דְּעוֹלִין, וְהָא נְבֵלָה, דְּאִיסּוּר קַל הוּא, וְיוֹם הַכִּיפּוּרִים, דְּאִיסּוּר חָמוּר הוּא, וְלָא קָאָתֵי אִיסּוּר יוֹם כִּיפּוּרִים דְּחָמוּר וְחָיֵיל עַל נְבֵלָה דְּקַל הוּא!

And if you would say that Rabbi Shimon maintains that notar is a severe prohibition, and therefore it applies where the relatively lenient prohibition of items that are supposed to ascend upon the altar has already taken effect, this cannot be correct. The Gemara explains: But the prohibition of eating an animal carcass is a lenient prohibition, as it is punishable merely by lashes, and eating on Yom Kippur is a severe prohibition, as its violation is punishable by karet ; and yet according to Rabbi Shimon the prohibition against eating on Yom Kippur, which is severe, does not come and apply where the prohibition of an animal carcass, which is lenient, has already taken effect.

אֶלָּא: בְּקָדָשִׁים גַּלִּי רַחֲמָנָא דְּאָתֵי אִיסּוּר חָל עַל אִיסּוּר,

Rather, one must say that specifically with regard to sacrificial food the Merciful One revealed that a prohibition takes effect where another prohibition already exists.