Jewish audio on Chabad.org. Today's shiur will be Masechet Horayot דף ח, but we will start דף ז עמוד ב at the beginning of the Mishnah. The Mishnah says: אין חייבין אלא על העלם דבר עם שגגת מעשה, that בית דין does not bring a פר העלם דבר של ציבור unless there were these two conditions: first there was העלם דבר, first the בית דין פסק'נד wrong, and then there was שגגת מעשה by the ציבור. וכן המשיח, so too the כהן גדול. When is the כהן גדול חייב in his פר כהן משיח? Only if first he פסק'נד himself wrong, and then he followed his פסק דין. But there's a difference. In the case where there was no העלם דבר, there's a difference between the ציבור and the כהן משיח. By the ציבור, if there was no העלם דבר and there was just שגגת מעשה, so then each individual has to bring his own private קרבן חטאת, which is a כשבה or a שעירה. But a כהן משיח, if there was no העלם דבר, there was just שגגת מעשה, then he doesn't bring any קרבן at all, because he is excluded from the private קרבן חטאת of a יחיד, because by a private קרבן חטאת the פסוק says מעם הארץ, that if a person from the nation of the land does the עבירה, he brings that חטאת. So that comes to exclude if a כהן משיח did the עבירה, he doesn't bring that חטאת, so he's definitely excluded from the חטאת of a יחיד. Now if there was no העלם דבר, so he also doesn't bring his own פר, so he doesn't bring any קרבן at all. And the

Mishnah continues: ולא בעבודת כוכבים אין חייבין אלא על העלם דבר עם שגגת מעשה, and the same applies to עבודה זרה, that a בית דין would not bring the special korban for עבודה זרה, which is the par and the sa'ir for the olah and the chatat, only if there was העלם דבר with שגגת מעשה. First the בית דין פסק'נד wrong concerning עבודה זרה, and then there was שגגת מעשה, the people did it based on the בית דין's פסק דין, so then you bring that special korban for עבודה זרה. But if there was no העלם דבר, then there is no special korban for עבודה זרה, but then it would be that every יחיד would have to bring his private קרבן חטאת for עבודה זרה. And the Gemara says: מנלן? How do we know this din, that the only time you bring the פר העלם דבר של ציבור is only if there was העלם דבר with שגגת מעשה? תנו רבנן, because the רבנן learned, the פסוק says ישגו, if they will do an עבירה. יכול, I would think, יהו חייבין על שגגת מעשה, that this קרבן should also be should be חייב to bring it if there was just שגגת מעשה, because the פסוק said ישגו. תלמוד לומר, the פסוק says: ישגו ונעלם דבר. It says back in ישגו that they will do it by mistake, but it also says ונעלם דבר, that the thing will be hidden from them. אין חייבין אלא על העלם דבר עם שגגת מעשה. They're not חייב unless there was העלם דבר together with a שגגת מעשה. וכן המשיח, the כהן משיח has the same din, that he only brings his korban if there was העלם דבר with שגגת מעשה. מנלן? How do we know that? And the Gemara says: דכתיב, because the pasuk says לאשמת העם. By the korban of the כהן גדול it says if he will sin, לאשמת העם, to the aveirah of the nation. So what does that mean? That the Torah compares him to the עם. הרי משיח כציבור, that משיח has the same din as the קרבן ציבור. Just like by the ציבור the din is it only comes with שגגת מעשה with העלם דבר, so too by the כהן משיח, he only brings his פר כהן משיח if there was העלם דבר with שגגת מעשה. Then the Mishnah says: ולא בעבודת כוכבים, אלא על העלם דבר עם שגגת מעשה. By עבודה זרה also, when is there the korban of עבודה זרה? Only if there was העלם דבר with שגגת מעשה. The Gemara asks: מנלן? How do we know this din? תנו רבנן, and the answer is because the רבנן learned: לפי שיצאת עבודת כוכבים לדון בעצמה, since עבודה זרה went out to be judged by itself, because באמת עבודה זרה is part of those aveirot that you get karet for. So therefore, when the Torah says that for בית דין פסק'נד concerning an aveirah you get כרת for, that it's mutar, and then the people follow, you bring a פר העלם דבר של ציבור, so lechatchilah, bifshut עבודה זרה was included. בפועל, the Torah later on in פרשת שלח excluded, took out עבודה זרה from that klal, and made a special din concerning עבודה זרה. יכול, so I would think, יהו חייבין על שגגת מעשה, I would think by עבודה זרה you would be chayav if there was only שגגת מעשה, because by עבודה זרה it doesn't say ונעלם דבר. The pasuk just says והיה אם מעיני העדה נעלמה לשגגה ועשו כל העדה פר בן בקר אחד לעולה and then the pasuk says ושעיר עזים אחד לחטאת. So the pasuk just says if מעיני העדה it was done לשגגה. So from that pasuk itself it seems as if this din applies if there was only שגגת מעשה also. If it would have been included in the other aveirot, then we would say that just like by other aveirot you only bring a פר העלם דבר של ציבור if there was העלם דבר with שגגת מעשה, because there the pasuk says ונעלם דבר, so too by עבודה זרה. But since the Torah excluded this from עבודה זרה, took it out for a special din, so it's not not included in the pasuk where it says ונעלם דבר, so I would think that by עבודה זרה for שגגת מעשה itself, you bring that קרבן. So we say no, נאמר כאן מעיני, it says by עבודה זרה the פסוק, לשון מעיני, ונאמר להלן מעיני, it says by פר העלם דבר של ציבור by other עבירות, it says the לשון מעיני. So we make a גזירה שוה and compare the two and say, מה להלן אין חייבין אלא על העלם דבר ושגגת מעשה, just like by other עבירות, when do you bring the פר העלם דבר של ציבור? Only if there was העלם דבר with שגגת מעשה, אף כאן, so too by עבודה זרה, אין חייבין אלא על העלם דבר ושגגת מעשה, they're only חייב if there was העלם דבר together with שגגת מעשה. But then the

Gemara asks, ואילו משיח בעבודת כוכבים לא קתני, that concerning עבודה זרה the Mishnah does not mention כהן משיח. The Mishnah says that the ציבור is not חייב unless there was העלם דבר with שגגת מעשה, and so too the משיח, that by כהן משיח there is no special קרבן unless there was העלם דבר ושגגת מעשה. So then the Mishnah says, by עבודה זרה the same דין applies, that there is no special קרבן for עבודה זרה unless there was העלם דבר with שגגת מעשה. But the Mishnah did not finish off, וכן המשיח, that the כהן משיח would also not bring his קרבן for עבודה זרה unless there was העלם דבר ושגגת מעשה. It's משמע that the Mishnah holds that concerning עבודה זרה a כהן גדול would bring the קרבן even if there was no העלם דבר with the שגגת מעשה. So the Gemara says, מתניתין מני? רבי היא. Who is the Tanna of this Mishnah? It is Rabbi. דתניא, because we learned in a ברייתא, משיח בעבודת כוכבים, when the כהן משיח has to bring his korban for עבודה זרה, רבי אומר: בשגגת מעשה, רבי says that even for just שגגת מעשה, he also brings the korban. וחכמים אומרים: בהעלם דבר, the חכמים say בהעלם דבר, that when does he bring this korban? If there was also העלם דבר. First he paskened it wrong, and then he did it. But if there was just שגגת מעשה, then he wouldn't bring the korban of עבודה זרה. ושוין, but they both hold, Rabbi and the Chachamim hold, שבשעירה, that a Kohen Gadol by עבודה זרה brings a se'irah. A se'irah is the korban that every individual brings for עבודה זרה. If it wasn't done through the ציבור, and an individual did an עבירה בשוגג of עבודה זרה, he brings a se'irah. So

both hold, Rabbi and the Chachamim, that a Kohen Gadol by עבודה זרה brings a se'irah, which means that there is no special korban for a Kohen Gadol by עבודה זרה. This din that a כהן גדול brings a different korban than a yachid, that is only concerning all other aveirot. But concerning עבודה זרה, he brings the same korban as a regular yachid. ושוין, and they also both hold, Rabbi and the Chachamim hold, שאין מביא אשם תלוי, that a כהן גדול does not bring an אשם תלוי. But in the meantime we see from this beraita that according to the Chachamim, even by עבודה זרה, when does a כהן גדול bring the korban? Only if there was העלם דבר. Rabbi is the one that holds that by עבודה זרה it only is brought with שגגת מעשה. So in our Mishnah, where it says that the tzibur would not bring a korban by עבודה זרה unless there was העלם דבר, and it doesn't finish off with the words וכן המשיח, which is משמע that by כהן משיח by עבודה זרה it doesn't have to come with העלם דבר, so this fits according to Rabbi, but not according to the Chachamim. But the Gemara asks, ותסברא? Do you really think so? Do you really think by the fact that the Mishnah doesn't finish off by עבודה זרה with the words וכן המשיח, that's a re'ayah that by a משיח the Mishnah holds that he would not need העלם דבר by עבודה זרה? But how can you say that? In the next Mishnah it says, זדונו כרת ושגגתו חטאת מי קתני? In the next Mishnah it says that the בית דין is not chayav to bring the פר העלם דבר של ציבור unless they paskened concerning an aveirah which בזדונו you would get כרת and בשגגתו you get חטאת. And the Mishnah says וכן המשיח, the same would be concerning the פר כהן משיח, that he would not bring the korban unless he paskened concerning a דבר שזדונו כרת ושגגתו חטאת. And then the Mishnah continues, ולא בעבודה זרה עד שיורו על דבר שזדונו כרת ושגגתו חטאת, and also by avodah zarah the beit din would not bring the special korban unless it was concerning something which is זדונו כרת ושגגתו חטאת. And here too the Mishnah didn't finish off by עבודה זרה וכן המשיח. So would you say that the Mishnah holds that by כהן משיח by avodah zarah he would bring the korban even if it was not דבר שזדונו כרת ושגגתו חטאת? That is definitely not true. As the Gemara later on learns out that also by a kohen gadol, when would he be chayav the korban by avodah zarah? Only if it's זדונו כרת ושגגתו חטאת. And nevertheless, the Mishnah didn't mention it. So what must we say there? אלא תני הא והוא הדין להא, you must say that the Mishnah said the words וכן המשיח concerning the first part, by other aveirot, that beit din is chayav only if it's זדונו כרת שגגתו חטאת, and it added the words וכן המשיח. So therefore, later on by avodah zarah, it doesn't have to add it because it's self-understood. It says it concerning the first thing, and that means it's concerning the second thing also. Hacha nami, so here too, תני הא והוא הדין להא. It said the words וכן המשיח concerning the first part of the Mishnah, that by other aveirot you're only חייב על העלם דבר עם שגגת מעשה, and it said וכן המשיח by his korban, also he's only חייב by העלם דבר ושגגת מעשה. So then, in the סיפא, where it speaks of avodah zarah, that it's only חייב העלם דבר ושגגת מעשה, it doesn't mention וכן המשיח, but he means that too. He says it by the first, and he means it by the second too. Then the

Gemara continues and says, מאי טעמיה דרבי, what is the reason of Rabbi? Why does Rabbi hold that concerning avodah zarah, the Kohen Gadol would bring the korban even if there was no העלם דבר? And the Gemara answers, אמר קרא, because the pasuk says concerning the korban by עבודה זרה, וכפר הכהן על הנפש השוגגת בחטאה בשגגה, that the Kohen will forgive for the nefesh that did b'shogeg its חטא בשגגה. So these words come to darshan: The word הנפש comes to teach us זה משיח, that this is the Kohen Mashiach, that the Kohen Gadol also would bring the same korban chatat for avodah zarah like every other person. That this korban that the pasuk speaks about there, which is the regular korban chatat for a yachid, includes the Kohen Gadol also, and that's learned out from the word הנפש. From the word השוגגת, we learn out זה נשיא. It means that anybody who is shogeg brings this korban, including the nasi, that even though by other aveirot he would have his own special korban, but by avodah zarah he does the same korban as all other יחידים. Then the pasuk continues, בחטאה בשגגה, it's עבירה בשוגג, רבי סבר, רבי holds that what does the pasuk mean? חטא זה בשגגה יהא, that this חטא will be through שגגה, which means this aveirah, you bring the korban just for the שגגה, just for doing it בשוגג. From here we know that everybody who is included in this pasuk is חייב for the korban just for doing it בשוגג. And since this pasuk included the כהן גדול also, and the pasuk says that you're חייב just for doing it בשוגג, so Rabbi knows that even a כהן גדול is חייב for the korban by עבודה זרה just for שגגת מעשה, and you don't have to have העלם דבר, because the pasuk says בחטאה בשגגה, just for the שגגת מעשה you're חייב. ורבנן סברי, but the רבנן hold, מי שחטאתו בשגגה, and what the pasuk means to tell us is that who brings this korban just by שגגת מעשה, just by doing the act, is only מי שחטאתו בשגגה, only a person that by other aveirot, his chatat is brought just for the act בשוגג. יצא משיח, so that comes to exclude a כהן משיח, שאין חטאתו בשגגה, that his chatat will not come just for שוגג, that in other aveirot he will not bring a chatat just for שגגת מעשה, אלא בהעלם דבר, only if together with the שגגת מעשה came העלם דבר. So this פסוק actually excludes a כהן גדול from bringing the קרבן for עבודה זרה just for שגגת מעשה, because we have a לימוד from the פסוק מפורש that only a person that by other עבירות brings the קרבן for שגגת מעשה, he will bring the קרבן for עבודה זרה also בשגגת מעשה. But a כהן גדול, who by other עבירות brings it not for שגגת מעשה, but only if there was העלם דבר with the שגגת מעשה, so by עבודה זרה also, he will only bring the קרבן if it came with העלם דבר and שגגת מעשה. Then we said before, ושוין שבשעירה כיחיד, that both hold, Rabbi and the Rabbanan hold, that the כהן גדול also by עבודה זרה will bring the קרבן שעירה just like a יחיד. מנלן, how do we know that? The Gemara says, דאמר קרא, because the פסוק says, אם נפש אחת, concerning עבודה זרה it says if one נפש will do this עבירה, so we learn out, אחד יחיד, ואחד נשיא, ואחד משיח, whether it is a regular ordinary individual, or it is a נשיא, or it is the משיח, כולם בכלל נפש אחת הן, they are all included in נפש אחת, in one נפש. And therefore, everyone brings the same קרבן for עבודה זרה. The only difference by עבודה זרה is concerning a ציבור, the ציבור has a פר ושעיר for עבודה זרה different than for other aveirot. But a נשיא and the מלך are similar to a יחיד concerning עבודה זרה. Then the Gemara continues, it also said, ושוין שאין מביאין אשם תלוי. They both hold that a כהן גדול does not bring an אשם תלוי. This korban that is brought usually when a person does an aveirah, which is a ספק whether it is an aveirah or not. For instance, he ate a piece of meat, which was a ספק whether it is חלב or שומן, so then he can't bring a חטאת, because maybe he didn't eat the חלב. So there, the din is that he brings an אשם תלוי. So they both hold that a כהן גדול does not bring an אשם תלוי. The Gemara asks, minolan, how do we know that? And the Gemara answers, דכתיב, because the פסוק says by the קרבן אשם תלוי, וכפר עליו הכהן על שגגתו אשר שגג, that the כהן will forgive on him for the shegagah that he did b'shogeg. So from that פסוק we learn out that who brings an אשם תלוי? Only a person that he brings a regular korban just for his shogeg, just for doing the עבירה בשוגג. But if he is a person that does not bring a korban just for doing the עבירה בשוגג, שגגת מעשה, but He has to bring this korban only if there was העלם דבר with שגגת מעשה, that person is excluded from this פסוק. So therefore, the כהן גדול, who only brings a חטאת if there was שגגת מעשה with העלם דבר, is excluded from an אשם תלוי. But the question is, this only fits according to the רבנן, who hold that the כהן גדול always brings a korban only if there was העלם דבר with שגגת מעשה. But according to Rabbi, how can we learn this דרשה, since Rabbi learns that by עבודה זרה even a כהן גדול also brings it if there was no העלם דבר. So a כהן גדול should be included in אשם תלוי, because even though the pasuk says that you only bring an אשם תלוי if you are a person who brings just for שגגת מעשה, the כהן גדול is a person like that, because by עבודה זרה he does bring just for שגגת מעשה. The Gemara explains, רבי סבר, Rabbi holds, that the pasuk needs to say like this: מי שכל חטאתו בשגגה, a person that all his עבירות, all his קרבן חטאות are brought just for the שוגג. יצא זה, this comes to exclude the כהן גדול, שאין כל חטאתו בשגגה, that not all his עבירות are בשוגג. Which means that not all his עבירות, the chatas would be brought just for the שגגת מעשה, אלא בהעלם דבר. Most of the עבירות by a כהן גדול would be חייב a chatas only if it came with העלם דבר. So even though there is one עבירה that he is חייב without העלם דבר, but since most of the עבירות he is חייב only with העלם דבר, and the pasuk tells us who's chayav an אשם תלוי? Only a person that all his aveirot he is chayav a chatat for without העלם דבר. But then the

Gemara asks, מידי כל כתיב? Does the Torah say כל? Where do you take this din that the pasuk means only a person that all his aveirot are without העלם דבר? The pasuk doesn't say כל. So maybe it means, as long as one aveirah is without העלם דבר, he's already included in this pasuk of אשם תלוי? The Gemara says, אין, yes, it's as if it says the word כל. דאם כן, if the pasuk would not mean that, נכתוב על שגגתו. Let the pasuk say, וכפר עליו הכהן על שגגתו. למה לי אשר שגג? Why does the pasuk have to add the words אשר שגג? הא קא משמע לן, this comes to teach us, דעד דאיכא כל חטאתו בשגגה, that only if all the aveirot he is chayav a chatat for just for shogeg without העלם דבר, that's when he brings an אשם תלוי. But if some of the aveirot he is chayav only for העלם דבר, then he is not included in the pasuk of אשם תלוי. יצא משיח שאין כל חטאתו בשגגה, אלא בעבודה זרה. This comes to exclude the כהן משיח, that not all his aveirot depend on שגגת מעשה alone. Only by avodah zarah it does. But ולא בשאר מצות, not by other mitzvot. By other mitzvot is בהעלם דבר עם שגגת מעשה. So therefore, he is not included in the pasuk of the אשם תלוי. That's the way Rabbi learns it out. The Rabbanan, the Rabbanan learn it out the same way, but by them it's much easier. They say, the pasuk comes to tell us, מי שחטאתו בשגגה, that who brings an אשם תלוי? Only if his chet is בשגגה, which means if his korban chatat is brought just for שגגת מעשה. יצא משיח, that comes to exclude the כהן משיח, שאין חטאתו בשגגה, that his chatat does not come just for שגגה, לא בעבודה זרה ולא בשאר מצות, not by avodah zarah and not by other mitzvot. Because the Rabbanan hold that even by avodah zarah a Kohen Gadol would not bring the korban unless there was העלם דבר. אלא בהעלם דבר ושגגת מעשה. By all aveirot he only brings a chatat if it was העלם דבר ושגגת מעשה. So therefore, he is excluded from the pasuk concerning אשם תלוי. And now we'll continue with the Mishnah. The

Mishnah says, אין בית דין חייבין עד שיורו בדבר שזדונו כרת ושגגתו חטאת. Beit din is not chayav a פר העלם דבר של ציבור unless they paskened concerning an aveirah that if you would do it bemezid you would get karet, and if a person, a yachid would do it beshogeg, he would have to bring a chatat. So concerning that aveirah, if the beit din paskened and then the people followed, then there is a din of פר העלם דבר של ציבור. וכן המשיח, the same din applies to the כהן משיח, that the Kohen Gadol would not bring his special פר כהן משיח, only if first he paskened that it is mutar concerning a din which is זדונו כרת ושגגתו חטאת. ולא בעבודה זרה, the same thing is concerning עבודה זרה, that the Beit Din would not bring the special korbanot of עבודה זרה, עד שיורו על דבר שזדונו כרת ושגגתו חטאת, unless they paskened first that you're allowed to do עבודה זרה, but in which inyan? In a thing of עבודה זרה which if you would do it במזיד you would get כרת, and בשוגג an individual person would bring a חטאת. So if the Beit Din paskened concerning something like that, that you're allowed to do it and the people followed, that's when there's the special פר ושעיר by עבודה זרה. The

Gemara asks, מנלן? How do we know that when does the Beit Din bring the פר העלם דבר של ציבור only if it was in an inyan which is זדונו כרת ושגגתו חטאת? תניא, because we learned in a ברייתא, רבי אומר, רבי says, נאמר כאן עליה, it says here the word עליה. And this is the פסוק by פר העלם דבר של ציבור where it says, ונודעה החטאת אשר חטאו עליה. The עבירה that they sinned on it will be known. So the פסוק uses the word עליה. ונאמר להלן עליה, it says in another place also עליה. And that is in פרשת אחרי מות. קפיטל י״ח, פסוק י״ח, where it says ואשה אל אחתה לא תקח, and a woman and her sister do not take, לצרור לגלות ערותה עליה בחייה. So there, concerning the ערוה of marrying two sisters, the pasuk uses the word עליה, so we say מה להלן דבר שזדונו כרת ושגגתו חטאת, just like the aveirah over there is an aveirah that if you do it במזיד, you get כרת, if you do it בשוגג, you have to bring a חטאת, אף כאן, so too here concerning the פר העלם דבר של ציבור, דבר שזדונו כרת ושגגתו חטאת, that when do you bring it? Only if they פסקנד concerning an aveirah that במזיד you get כרת and בשוגג you have to bring a חטאת. Then the Gemara asks: אשכחן ציבור, so here we find a re'iyah that the ציבור would not bring their פר העלם דבר של ציבור unless it was זדונו כרת ושגגתו חטאת. משיח מנלן? How do we know the same din applies to the פר of the משיח? The Gemara answers, לאשמת העם, the pasuk says by כהן משיח the words לאשמת העם, הרי משיח כציבור, that teaches us that משיח has the same din as the ציבור, just like ציבור only brings their קרבן if it was זדונו כרת ושגגתו חטאת, the same thing is with the כהן משיח. Then the Gemara says, נשיא? And נשיא, when he brings his special קרבן חטאת, only brings it also if it was only a זדונו כרת ושגגתו חטאת. How do we know that? יליף, we learn out a גזירה שוה, מצות מצות. כתיב גבי נשיא, by נשיא it says ועשה אחת מכל מצות ה׳, that he will do one of the מצות ה׳ that He told him not to do. וכתיב בציבור, by the פר העלם דבר של ציבור it also says ועשו אחת מכל מצות, that they will do one of the מצות ה׳. So we have a gezeirah shavah and we compare נשיא to ציבור. מה ציבור דבר שזדונו כרת ושגגתו חטאת, just like ציבור is only חייב their קרבן if it was something that's זדונו כרת ושגגתו חטאת, אף נשיא דבר שזדונו כרת ושגגתו חטאת. Also a נשיא, when does he bring his special קרבן? If it was concerning an עבירה that במזיד you get כרת and בשוגג a person would bring a חטאת. יחיד, how do we know the same דין applies to a יחיד, that an individual person, when he has to bring his regular individual קרבן חטאת, which is a כשבה or שעירה, how do we know that this also applies only in a case that he did an עבירה which במזיד you get כרת for? Amar kra, the פסוק says, ואם נפש, concerning the קרבן חטאת of a יחיד it starts off by saying ואם נפש אחת תחטא בשגגה, and if one נפש will sin. And this comes right after the דין of the קרבן of a נשיא, and since it says with a ו, ואם נפש, that comes to tell us that the דין of חטאת of a יחיד will come under the same conditions that the קרבן of a נשיא will come, which was written right before that. וילפינן תחתון מן העליון, we learn out the lower one, which means the one that came later from the one that's written before, that we learn out the יחיד from the נשיא, and the נשיא itself, as we said before, was learned out from ציבור. Then it said in the משנה, ולא בעבודת כוכבים עד שיורו, that also by עבודה זרה, when is the ציבור חייב to bring a פר and a שעיר for עבודה זרה? Only if they פסקנד concerning an עבירה that is זדונו כרת ושגגתו חטאת. So the Gemara says: עבודת כוכבים מנלן? How do we know this דין by עבודה זרה? And the Gemara answers, תנו רבנן, because the רבנן learned, לפי שיצאת עבודת כוכבים לדון בעצמה, since עבודה זרה went out of the פסוקים to judge by itself. Originally it should have been included in all the other עבירות, and nevertheless the Torah took out עבודה זרה, made a special דין by עבודה זרה, that it's not included in the דין of פר העלם דבר של ציבור, but there's a special קרבן by עבודה זרה. יכול, I would think, יהו חייבין אפילו על דבר שאין זדונו כרת ושגגתו חטאת, that by עבודה זרה you would be חייב to bring the פר ושעיר of the ציבור even if they פסקנד concerning something which you do not get כרת for במזיד and there's no חטאת בשוגג. Because by the other עבירות, how do we know that this only applies if it's זדונו כרת ושגגתו חטאת? Because we learn it out from a גזירה שוה, עליה עליה, from אחות אשה. But since עבודה זרה is not included in that פרשה, so that גזירה שוה does not apply to עבודה זרה. So I would think that by avodah zarah, the din is that they're chayav the פר ושעיר even if it was not דבר שזדונו כרת ושגגתו חטאת. So we have another re'ayah: נאמר כאן מעיני, it says here by עבודה זרה מעיני, ונאמר להלן מעיני, and by the other aveirot of פר העלם דבר של ציבור it says מעיני. So we make a gezeirah shavah and we learn out: מה להלן דבר שזדונו כרת ושגגתו חטאת, just like by the other aveirot, when are you chayav the פר העלם דבר של ציבור only if it was concerning a thing which במזיד you get karet and בשוגג a חטאת, אף כאן, by here too by עבודה זרה, דבר שזדונו כרת ושגגתו חטאת, that you're only chayav if it's זדונו כרת ושגגתו חטאת. Then the Gemara says: אשכחן ציבור, יחיד, נשיא, משיח מנלן? Only by a tzibbur so far we found that avodah zarah you are chayav the פר ושעיר only if it was זדונו כרת ושגגתו חטאת, because we learn out the korban ציבור of avodah zarah from the korban ציבור of פר העלם דבר של ציבור. But how do we know that a yachid by avodah zarah would only bring the korban if it was זדונו כרת ושגגתו חטאת, or a nasi With a picked up hand, the pasuk continues, כי דבר השם בזה ואת מצותו הפר, that he insulted, embarrassed the words of Hashem, and he destroyed his mitzvot. And the pasuk continues, הכרת תכרת הנפש ההיא, for that nefesh, that person, will get karet. Karet. Now this pasuk speaks about עבודה זרה. As Rashi brings, that explains it to be that from here we know that this is about עבודה זרה, because the pasuk says כי דבר השם ביזה, that he insulted the words of Hashem, that means he insulted the first words of Hashem. Now which were the first words of Hashem? עשרת הדברות were the first words Hashem spoke to the Yidden by Matan Torah. The first words of עשרת הדברות was the dibbur of אנכי השם אלקיך, that I am your God, and the second one, which is לא יהיה לך אלקים אחרים, you should not have another עבודה זרה. So since the pasuk says here that we're talking about a person who insulted the first words of Hashem, that means that he worshipped עבודה זרה. So here, when the pasuk says תורה אחת יהיה לכם, and the pasuk continues concerning עבודה זרה, so what the pasuk is telling us, that הוקשה כל התורה כולה לעבודת כוכבים, that the whole Torah is compared to עבודה זרה. מה עבודת כוכבים, just like עבודה זרה, here we're talking about a case שחייבין על זדונה כרת ועל שגגתה חטאת, that you are חייב במזיד כרת and בשוגג חטאת. And how do we know we're talking here by עבודה זרה that you are חייב במזיד כרת? Because the pasuk says בפירוש, הכרת תכרת הנפש ההיא עונה בה. So we know we're speaking in a case where you are חייב כרת. So too, אף כאן, also in this, concerning all other עבירות, שחייבין על זדונה כרת ועל שגגתה חטאת. That when does a person have to bring a chatas for other aveiros? Only if it's the kind of aveirah which is זדונה כרת. And even though we are just trying to figure out now when you are chayav a korban chatas, which means we are just learning the din now that you are chayav a chatat only if b'mezid you are חייב כרת, so how could the Gemara use the lashon that we learn out that you are chayav a chatat for something that's זדונה כרת ושגגתה חטאת? We're just trying to learn out that you are chayav a chatat for that. But that is just the lashon of the Gemara. The Gemara just means mainly that we learn out that you are chayav a chatat if it is something which is זדונה כרת, but always the lashon goes together, is זדונה כרת ושגגתה חטאת. But really the main thing is the lashon of זדונה כרת. So this is the pasuk where we know that a yachid would bring a korban chatat only if it is for something that's זדונה כרת. Because this pasuk by avodah zarah, where we compared all other mitzvot to avodah zarah, was speaking about a yachid. This is all in the parashah of a yachid bringing a korban for avodah zarah, and that's where the Torah said תורה אחת יהיה לכם, that teaches us that all other aveirot also you would be chayav chatat only if it is זדונה כרת, but this is all concerning a yachid. But really it's not only concerning a yachid, it's also concerning a nasi and a kohen gadol, because as we said before that from the words ואם נפש אחת תחטא בשגגה, which says by avodah zarah, we learn out from the different words that a kohen gadol is included and a nasi is included. So since from this parashah we know that for all aveirot you only bring a chatas if it is זדונה כרת, we know this concerning a יחיד, and concerning a נשיא, and concerning a כהן גדול, because they are all included in the פרשה. So this is what the Gemara asks: אשכחן, now we found יחיד, נשיא, ומשיח, בין בעבודת כוכבים בין בשאר מצוות. Say by עבודה זרה and say by other mitzvot. By עבודה זרה we know because the pasuk says בפירוש, הכרת תכרת. By other mitzvot we know because we compared the Torah, תורה אחת יהיה לכם, the whole Torah, all mitzvot to עבודה זרה, so we know that a chatas only comes if it's זדונה כרת. ציבור מנלן? How do we know that a קרבן ציבור would have the same דין, that when does the ציבור bring their korban, only if it is concerning something which is זדונה כרת? And the Gemara says: יליף עליו מתחתיו. We learn the higher one from the lower one. Since the pasuk in this פרשה of the יחיד by עבודה זרה starts with the words ואם נפש אחת, with a ו, that means that this comes in continuation to the previous פרשה. And the previous פרשה speaks about a ציבור by עבודה זרה, so we know that the ציבור has the same דין as this פרשה, since the ו combines the two. So just like in this פרשה it says that בין בעבודה זרה and בין by other עבירות, they all bring a קרבן חטאת only if it was זדונה כרת, so a ציבור would also bring its קרבן חטאת only if it was דבר שזדונו כרת. Then the Gemara asks: ולרבי הא דרבי יהושע בן לוי מאי עביד ליה? What would רבי do with the דרשה of רבי יהושע בן לוי? According to רבי, that how do we know that you are only חייב a קרבן חטאת if it is זדונה כרת, because we learned it out from the גזירה שוה of עליה? So according to him, what do we do with this היקש that we had תורה אחת יהיה לכם, that the Torah compares all other mitzvot to עבודה זרה? The Gemara used that only according to those that cannot use the עליה, because that is used up for another דין concerning ייבום, so we learned it out from here. But the one that could learn the דרשה from עליה, so according to him we don't need this פסוק of תורה אחת יהיה לכם to teach us that it is only for זדונה כרת, so what does he do with the פסוק תורה אחת יהיה לכם? The Gemara answers, לכדתניא, what he did for it, what's learned in the ברייתא. We learned in the ברייתא: לפי שמצינו שחילק הכתוב בין רבים ליחידים, since we find the Torah made a difference between a lot of people together worshipping עבודה זרה and if individuals separately worshipped עבודה זרה: רבים בסייף וממונם אבד, if a lot of people together worshipped עבודה זרה, which is the דין of עיר הנדחת, and if a whole city together started worshipping עבודה זרה, there are special דינים, that they are killed בסייף, with a sword, וממונם אבד, and their property is lost. You have to destroy their property, too. יחידים, if individuals worshipped עבודה זרה, בסקילה, their punishment is death, but through stoning, וממונם פלט, and their property is safe, the property is not destroyed. So since if עבודה זרה is worshipped במזיד, there is a difference whether it was done through יחידים or through a lot of people together in עיר הנדחת, יכול I would think נחלוק בקרבנותיהם, that concerning the קרבנות, if a lot of people worshipped עבודה זרה together they should also have a different קרבן, which means if there was an עיר הנדחת בשוגג, they should have a different קרבן. Just like they are different than the יחידים concerning מזיד, so concerning שוגג, they should also have a different קרבן if they were a רבים that worshipped עבודה זרה. תלמוד לומר, so the pasuk says תורה אחת יהיה וגומר, that one din should be to you. And since this is a pasuk by עבודה זרה, that teaches us that even if a מרובים, if a lot of people together worshipped עבודה זרה בשוגג, they have the same din as יחידים that worshipped עבודה זרה בשוגג. In other words, as long as they were not a ציבור that did it, even though they were מרובים, they have the same din as יחידים. Only concerning מזיד they have a special din, but concerning שוגג they have the same din. And how do we know that? From the פסוק תורה אחת. So this is what Rabbi will use the פסוק תורה אחת יהיה לכם to teach us. But then the Gemara says, מתקיף לה Rav Chilkiya MehaGrunya, so Rav Chilkiya from Hagrunya asked a question: טעמא דאהדריה קרא, the reason, how do we know that if a מרובים, a lot of people together, עיר הנדחת did עבירות בשוגג, they do bring the same korban as יחידים is because the Torah did not separate, because the Torah says תורה אחת. הא לא אהדריה, if the Torah would have separated, which means if the Torah would not have told us the special din of תורה אחת יהיה לכם, הוה אמינא דנחלוק, I would think that they are different, which mean that if there was an עיר הנדחת בשוגג, if מרובים did the עבודה זרה בשוגג, they would have a different korban than יחידים, but מאי נייתי? What would we have thought they would bring? What korban did we have an hava amina, if not for the פסוק תורה אחת, that they should be חייב to bring? נייתי פר, if you're going to say they should bring a פר, ציבור בשאר מצות הוא דמייתי, that is not different. We would think it has to be a special korban that they have, different than any other korbanot that we find. Just like a tzibur by avodah zarah brings such a korban that we don't find anywhere else, a special korban of פר and a שעיר, so if we would think that מרובים that did avodah zarah also have a special korban, it would mean it would be a special korban that we don't find anywhere else. And that's the Gemara שאלה here, what korban could we have thought they would have to bring that we don't find anywhere else? If you're going to say they should bring a פר, ציבור בשאר מצות הוא דמייתי, this is a korban that we do find, that tzibur by other עבירות, not by avodah zarah, have to bring a פר. נייתי פר לעולה ושעיר לחטאת, if we would think that they should bring, the מרובים for עבודה זרה בשוגג, would have to bring a פר for an olah, and a sa'ir for a chatat, that's also not a different korban, ציבור בעבודה זרה כי כפרו דמייתי. The tzibbur by avodah zarah brings that korban. נייתי שעיר, should we say they should bring a sa'ir? נשיא בשאר מצות הוא דמייתי. A nasi by other aveirot, other than avodah zarah, would bring that as his korban chatat, so again, it's not different than any other korban. נייתי שעירה, should they bring a se'irah? יחיד נמי היינו קרבניה. This is the korban of a yachid. A regular korban chatat of an individual is a kivsa or a se'irah. So then what kind of korban would we have thought that they should bring, which would be different than any other korban? So the Gemara says, itztarich, yes, we do need it, we would have thought, salka da'atach amina, we would have thought ציבור מייתי פר לעולה ושעיר לחטאת, a tzibbur brings a par for an olah, a bull for an olah, and a sa'ir, a goat for a chatat. Hanei, these, the merubim that did avodah zarah, the עיר הנדחת בשוגג, נייתי איפכא, they should bring the opposite: פר לחטאת ושעיר לעולה. That would be a different korban: the par for the chatat and the sa'ir for the olah. I nami, or the pshat is like this: we would have thought tzarich, that they have to bring a separate korban, but ולית להו תקנתא, there is no takanah, there's nothing they could do. In other words, if not for the פסוק תורה אחת, we would be sure that they cannot bring any of the other korbanot that is brought some other time, they have to bring a special korban, but since there is no special korban, so they bring no korban at all. Ka mashma lan, that's why we have the פסוק תורה אחת, that they do bring the same korban as יחידים bring for שוגג of avodah zarah. But then the Gemara says, ולכולי עלמא מיהת, but one thing is for sure, that everyone agrees, דכי כתיב הני קראי בעבודה זרה הוא דכתיבי, that these pesukim are written by עבודה זרה, מאי משמע? How is it mashma that these pesukim are by avodah zarah? He said before, that תורה אחת יהיה לכם is to compare all mitzvot to avodah zarah. In other words, we are so sure that those pesukim over there are talking about avodah zarah. How do we know that? אמר רבא, so Rava said, ואיתימא רבי יהושע בן לוי, some say it was רבי יהושע בן לוי, דאמרי לה, or some say it was קרא דתירץ. אמר קרא, the pasuk says there, וכי תשגו ולא תעשו את כל המצות האלה, that you will make a mistake, and you will not do all the mitzvot. We're talking about a mistake concerning one aveirah, and nevertheless the pasuk says, if you will make a mistake and not do all the mitzvot. איזו היא מצוה שהיא שקולה ככל המצות? Which is the mitzvah that weighs, is as important as all the mitzvot? הוי אומר זו עבודת כוכבים, this is avodah zarah. Because we know that anybody who admits in avodah zarah is as if he denies in the whole Torah. So therefore, when the pasuk mentions that you will do an aveirah, and it says you will not do all the mitzvot, obviously it means avodah zarah. דבי רבי תנא, in the yeshivah of Rabbi they learned, אמר קרא, the pasuk says, אשר דבר ה' אל משה, there the pasuk says as Hashem' spoke to משה, וכתיב, it also says there, אשר צוה ה' אליכם ביד משה, that Hashem' commanded to you in the hands of משה, איזו היא מצוה שהיא בדיבורו של הקדוש ברוך הוא וצוה על ידי משה? Which is the mitzvah that actually came from the words of Hashem', but were commanded through Moshe, which means that not like all other mitzvot that we didn't hear it from Hashem', it came directly from Moshe. Moshe said what Hashem' told him, but we didn't hear it from Hashem' at all. Which is a mitzvah that actually came from the words of Hashem', we heard Hashem' himself say it, and also later on we heard Moshe say it too? הוי אומר זו עבודת כוכבים, this is avodah zarah. דתני רבי ישמעאל, because Rabbi Yishmael learned, אנכי ולא יהיה לך מפי הגבורה שמענום, that the two first dibrot of עשרת הדברות, אנכי ה' אלקיך and לא יהיה לך אלקים אחרים, we heard from Hashem' himself. So this is an issur that we heard from Hashem' himself, but later on in the Torah we heard it many times from Moshe also, there are many more pesukim in the Torah that tell us not to worship avodah zarah. So avodah zarah is the only mitzvah that was divrei Hashem', the words of Hashem' to us, and it was also through Moshe. So therefore in this parsha where it says that Hashem' spoke to Moshe, which means Hashem' spoke and Moshe spoke, this must mean avodah zarah. דבי רבי ישמעאל תנא, but in the yeshiva of Rabbi Yishmael they learned that we learn it out from other way. Because there in that parsha it says that if you will do an aveirah, you will do something that Hashem' said not to do, so the pasuk there says, את כל אשר צוה ה' אליכם ביד משה, where Hashem' commanded you through Moshe, and the pasuk continues, מן היום אשר צוה ה' והלאה לדרתיכם, from the day that Hashem' commanded you and on for your generations. So we say, איזו היא מצוה שנאמרה בתחלה? Which is the mitzvah that was said in the beginning? Because the pasuk says here that you will do an aveirah from when Hashem' commanded you not to do it, which means he wants to mention here the first thing Hashem' said, from the beginning on. So which is the mitzvah that was the beginning, that Hashem' said in the beginning? הוי אומר זו עבודת כוכבים, this is avodah zarah, because the first dibbur that Hashem' said in Aseret Hadibrot was אנכי ה' אלקיך and then לא יהיה לך. But the Gemara asks, how can you say that avodah zarah is the first dibbur of Hashem', והאמר מר, don't we know, עשר מצות נצטוו ישראל במרה, 10 mitzvot were the Yidden commanded in Marah, and the Yidden stopped in Marah before they came to מתן תורה, וכתיב, because the pasuk says there, והיה אם שמוע תשמע לקול ה' אלקיך, if you will listen to the voice of Hashem'. So obviously they already had commandments of Hashem' that Hashem' wanted them to listen to him. So we see that there were mitzvos given by Hashem' before, so how can we learn out from this pasuk where it says, from the day Hashem' commanded you, which means the first one, that this refers to avodah zarah, when really avodah zarah was not the first, there were 10 mitzvos given before אנכי ה' אלקיך in Marah? אלא מחוורתא כדשנינן מעיקרא, therefore we have to say that the better tirutz, the better raayah, how we know that that parashah speaks about avodah zarah is as we answered before. Now we

continue with the Mishnah. The Mishnah says, אין חייבין על עשה ועל לא תעשה שבמקדש, that even though we said before that if beit din pasken concerning a דבר שזדונו כרת, that's when you have the din of פר העלם דבר של ציבור, but it is not including if it was concerning an עשה or a לא תעשה of the מקדש, which is the aveirah that a person is not allowed to enter the beit hamikdash when he is tamei, and this the עשה is the pasuk where it says, וישלחו מן המחנה כל צרוע וכו', that you should send out of the מחנה anyone who is tamei. So that's an עשה, that a tamei is not allowed to be in the מחנה, but it is written in the form of an עשה in a positive way. And the לא תעשה is where it says, ולא יטמאו את מחניהם, that you should not make their מחנה טמא. So from here we know that you're not allowed to allow a tamei into the Beit HaMikdash. So even though if a person who is tamei does enter the Beit HaMikdash he would get karet for it if he did it במזיד, so lichorah if the Beit Din would pasken concerning this, this should be included in the din of פר העלם דבר של ציבור, so the Mishnah says it doesn't. And this applies only to the din of פר העלם דבר של ציבור. Whether it applies to the כהן גדול or not also, that is a machloket, but in this Mishnah we're only talking about the פר העלם דבר של ציבור. And the

reason it doesn't apply to עשה ולא תעשה שבמקדש, because when does the Beit Din bring the פר העלם דבר של ציבור? Only such an aveirah that the yachid would bring a chatat, a regular chatat. But if a person goes into the Beit HaMikdash while he is tamei, a yachid would also not bring a regular chatat, but he would have to bring a קרבן עולה ויורד, which is a special korban chatat, but the Torah says that there are three choices there. There is a choice of bringing a בהמה for a korban if you are rich, and if you are poor, then you could bring birds for a korban, and if you are even poorer, you could bring a mincha, flour. So that is not a regular korban chatat, a חטאת קבועה, an established set chatat, but that is a special chatat of a קרבן עולה ויורד. So therefore, the Beit Din does not bring if they pasken concerning this din, because this is not something that a yachid would bring a חטאת קבועה for. ואין מביאין אשם תלוי על עשה ולא תעשה שבמקדש. And even a יחיד would not bring a קרבן אשם תלוי if it was this עשה ולא תעשה שבמקדש, if he entered into the בית המקדש טמא. In other words, even a יחיד that has a דין of אשם תלוי—a ציבור never has a דין of אשם תלוי concerning no עבירות, as we said before, but a יחיד does bring an אשם תלוי—and if he did something which is a ספק whether he did an עבירה which is חייב a חטאת or not, for instance, if he ate a piece of meat and it's a ספק whether that was חלב or שומן, then he brings an אשם תלוי. But if the ספק was concerning entering the בית המקדש with טומאה, in other words he entered the בית המקדש in such a way that it's a ספק whether it was בטומאה or not, even a יחיד would not bring an אשם תלוי. And the reason is because an אשם תלוי only comes for a ספק of an עבירה you don't know whether you did that עבירה, and if you would be sure that you did it you would have to bring a חטאת קבועה, a set חטאת. So then, if it's a ספק, you bring an אשם תלוי. But concerning the טומאת מקדש וקדשיו, since even if you would be sure you did the עבירה you wouldn't have to bring a חטאת קבועה, but you would bring a קרבן עולה ויורד, so then there is no קרבן אשם תלוי. אבל

חייבין על עשה ועל לא תעשה שבנדה, but you are חייב, בית דין would be חייב if they פסקנד concerning the עשה or and the לא תעשה of a נדה, which means they said a certain case of נדה is allowed, and this is going against an עשה and a לא תעשה. Why is נדה an עשה and a לא תעשה? איזו היא מצות עשה שבנדה? What is the עשה of נדה? פרישה מן הנדה, the din that you have to stay away from a נדה. Now, as Rashi explains, it doesn't mean that you have to stay away from a נדה. Here the Mishnah refers to din of וסתות. There is a din that at certain times when you expect a woman to get her period, she is also forbidden, not as a נדה, but this is because we expect her to become a נדה. And this is also learned out from a pasuk as Rashi says here according to this opinion, because the pasuk says, והזרתם את בני ישראל, that you should make them even careful from their tumah, that means that even when there is no tumah, they have to be careful it shouldn't come to tumah. So therefore, when the וסת comes, that time when we expect her to become a נדה, she is also asur. And that is an עשה because the, because the pasuk says it in a positive way, והזרתם את בני ישראל. ומצות לא תעשה, what is the negative mitzvah by נדה? אל תבא אל הנדה, the pesukim that say do not have any relations with a נדה. And then the Gemara asks, מנא הני מילי? How do we know this din that ציבור לא מחייבי קרבן בעלמא, a tzibur would never be chayav a korban unless it was concerning something that the korban for it is a חטאת קבועה? Which means that concerning טומאת מקדש וקדשיו, that if the בית דין פסקנד concerning entering the בית המקדש בטומאה, then there would be no פר העלם דבר של ציבור, because normally there is no קרבן חטאת for it, but a קרבן עולה ויורד. So how do we know that בית דין is only חייב if it was concerning a דין that has a חטאת קבועה? And also יחיד אשם תלוי נמי לא, how do we know that a יחיד would not bring an אשם תלוי if the ספק he had was concerning an עבירה that doesn't have a חטאת קבועה, a regular חטאת, but a קרבן עולה ויורד? So the

Gemara says, אמר רבי יצחק בר אבדימי, and רבי יצחק בר אבדימי said, נאמר ואשם בחטאת ובאשם תלוי. The word ואשם it says by חטאת and by אשם תלוי. By חטאת the pasuk says, ואם נפש אחת תחטא בשגגה, if a person will sin בשוגג, מעם הארץ, from the nation of the land, בעשותה אחת ממצות ה׳ אשר לא תעשינה, by doing one of the מצות ה׳ said not to do, ואשם, and he will sin. So by חטאת the pasuk says the לשון ואשם. By אשם תלוי the Torah says the לשון ואשם. ונאמר ואשמו בצבור. And by the קרבן ציבור, the פר העלם דבר של ציבור, the pasuk also says ואשמו. So since in all three places it says the same word, so we דרשן, מה ואשם ביחיד בחטאת קבועה, just like by a יחיד the word ואשם is written by a חטאת קבועה, אף ואשמו בצבור בחטאת קבועה, so too the word ואשמו that it says by tzibbur also means that when is there a חיוב of the פר העלם דבר של ציבור, only if it was concerning an aveirah that you get a חטאת קבועה. And then we say, ומה צבור בחטאת קבועה, just like by tzibbur we say when do they bring their korban, only if it was concerning an aveirah that has a חטאת קבועה, אף אשם תלוי נמי אין בא אלא על ספק חטאת קבועה, so too an אשם תלוי would not come unless it was a ספק of an aveirah that if you would know for sure you did it, you would bring a חטאת קבועה. Because the So therefore, by פר העלם דבר של ציבור where it says the word ואשם, and by אשם תלוי of a יחיד where it says the word ואשם, we know that in both of these cases it would only apply if it is concerning an aveirah that normally you bring a חטאת קבועה for. But the Gemara says, אימא I'll tell you, אי הכי, if so, קרבן עולה ויורד נמי הכתיב והיה כי יאשם לאחת מאלה. Why do you compare it all to חטאת? Because by חטאת it says the word ואשם. So therefore we know that by פר העלם דבר של ציבור and by אשם תלוי where it also says ואשם is only by חטאת קבועה. Why can't we compare the קרבן פר העלם דבר של ציבור and the אשם תלוי to קרבן עולה ויורד, because there it also says the word ואשם, because it says והיה כי יאשם לאחת מאלה? So that would tell us that even if it was concerning an aveirah that the korban is a קרבן עולה ויורד, you also would have to bring a פר העלם דבר של ציבור, and there also would be an אשם תלוי. The

Gemara answers, דנין אשמו מאשם ואין דנין אשם מיאשם. We learn out the pasuk where it says אשם from the pasuk where it says אשם, so therefore we learn out אשם תלוי from a חטאת קבועה. We also learn out פר העלם דבר של ציבור from חטאת קבועה, even though here it says אשם and here it says אשמו, but we learn out אשמו from אשם. But if you want we should learn it out from a קרבן עולה ויורד where it says יאשם, we can't learn out אשם from יאשם. But then the Gemara asks, ומאי נפקא מינה? What is the difference? Even though they sound a little bit different, but generally if the same, we should still learn out one from another. והתני דבי רבי ישמעאל, didn't they learn in the yeshivah of Rabbi Yishmael: ושב הכהן ובא הכהן זו היא שיבה זו היא ביאה. This is concerning a house which got a נגע. So the Torah says there ושב הכהן, the kohen will return, and in one pasuk it says ובא הכהן, the kohen will come. So we would think when the kohen will come means he will come to the house, to the house of the נגע. ושב הכהן means he will return to his own house. So the דבי רבי ישמעאל learned זו היא שיבה זו היא ביאה, it really mean the same thing, that when it says that he will return, that means he will return back to the house. So we see that even though this says ושב and here it says ובא, but they mean generally the same thing. So mimela here too, even though it says ויאשם, but you could learn out אשם from יאשם, and therefore we should learn it out from a קרבן עולה ויורד, and then the din would be that even if the aveirah was concerning entering the בית המקדש בטומאה where you don't bring a regular חטאת, but a קרבן עולה ויורד, even concerning that there should be a פר העלם דבר של ציבור, and there should also be an אשם תלוי by a יחיד. ועוד, another kushya the Gemara says, נילף מואשם מטומאת מקדש וקדשיו, let's learn it out directly from the word ואשם that it says directly by the din of טומאת מקדש וקדשיו. In the pasuk itself where it says that you're not allowed to enter into the בית המקדש when you're tamei, or you're not allowed to eat קדשים when you're tamei, for which the korban is a קרבן עולה ויורד, there itself it says ואשם, דכתיב it says: והוא טמא ואשם, he is tamei and he did an aveirah. So לכאורה אדרבה, since there it also says ואשם, and we use the גזירה שוה ואשם to teach us what kind of an aveirah there is a פר העלם דבר של ציבור and an אשם תלוי, so adrabah, this would teach us that even for טומאת מקדש וקדשיו, for entering the בית המקדש where you bring a קרבן עולה ויורד for, you would also be included in the din of פר העלם דבר של ציבור and אשם תלוי. The Gemara says: אמר רב פפא, Rav Pappa said: דנין, we learn out, the word ואשם ומצות ה' מואשם ומצות ה'. By the אשם תלוי and by the פר העלם דבר של ציבור the pasuk doesn't only say the word ואשם, it also says ומצות ה'. By אשם תלוי it says: ואם נפש כי תחטא ועשתה אחת מכל מצות ה' אשר לא תעשינה ולא ידע ואשם, so it says the word ואשם and מצות ה'. By פר העלם דבר של ציבור the pasuk also says אשם and מצות ה'. The pasuk there says: ואם כל עדת ישראל ישגו ונעלם דבר מעיני הקהל ועשו אחת מכל מצות ה' אשר לא תעשינה ואשמו. And also concerning a קרבן חטאת of a יחיד it says both מצות ה' and אשם, it says: ואם נפש אחת תחטא בשגגה מעם הארץ בעשותה אחת ממצות ה' אשר לא תעשינה ואשם. So therefore we learn out the din of פר העלם דבר של ציבור and אשם תלוי from קרבן חטאת קבועה and not from the pasuk of עולה ויורד, because there it doesn't say the word מצות ה'. But then the Gemara says:

אמר ליה רב סימא בר אשי לרב פפא, said Rav Sima bar Ashi to Rav Pappa: ונילף, let's learn out ואשם ונשיאת עון מואשם ונשיאת עון. Let's learn out אשם תלוי from a קרבן עולה ויורד because in other words they're the same. Because by אשם תלוי it says ולא ידע ואשם ונשא עונו, and by קרבן עולה ויורד it says: אם לא יגיד ונשא עונו, והוא ידע ואשם. So there we see that we have the word ואשם and ונשא עונו, and by אשם תלוי we have אשם and נשא עונו. So lichora, let's compare the din of אשם תלוי to קרבן עולה ויורד, and the din would be that you do bring an אשם תלוי for טומאת מקדש וקדשיו, even though it's not a חטאת קבועה. In other words, why is it better to compare אשם תלוי to חטאת קבועה? Because here it says ואשם ומצוות השם, and there it says ואשם ומצוות השם. Let's compare it to קרבן עולה ויורד for a different reason, because here it says אשם ונשיאת עון, and there it says אשם ונשיאת עון. אלא אמר רב נחמן בר יצחק, said רב נחמן בר יצחק, we should rather compare it to קרבן חטאת קבועה, because דנין ואשם ומצוות השם אשר לא תעשינה מואשם ומצוות השם אשר לא תעשינה, that we learn out the word ואשם, and the words מצוות השם, and the words אשר לא תעשינה, that say by אשם תלוי, from the same words אשם, and מצוות השם, and the words אשר לא תעשינה, the way they are written by קרבן חטאת קבועה. ואל יוכיח שמיעת קול וביטוי שפתיים וטומאת מקדש וקדשיו, שלא נאמר בהם ואשם מצוות השם אשר לא תעשינה. But we cannot learn it out from the קרבן עולה ויורד, which comes usually for שמיעת קול, and ביטוי שפתיים, and טומאת מקדש וקדשיו, because there it doesn't say the words אשם מצוות השם אשר לא תעשינה. And

therefore, it is better to make the גזירה שוה to קרבן חטאת קבועה, when it's similar in all these three expressions, rather than to make it to the קרבן עולה ויורד, when it's only similar in two expressions, in אשם and נשיאת עון. And here it is similar in three expressions, in אשם, and מצוות השם, and with the words אשר לא תעשינה.