Shkoggeis chapter 10.Now we begin to discuss the karban alevyeireid, which means unadjustable guilt offering, starting with chapter 1.There are six individuals who are required to bring a karban alevyeireid, an adjustable guilt offering.
They are a matzahirah, someone who has given birth, someone who takes a false oath denying knowledge of testimony, someone who falsely swears about something which occurred or about something that he would do inadvertently, an impure person who ate consecrated food inadvertently, and an impure person who entered the temple inadvertently.
Second halacha.One of the distinguishing features of a korban oelev yared is the fact that the type of offering someone brings is going to be dependent upon their ability to pay.
We've already talked about this in the beginning of these halachas, but now this chapter goes into it a little bit, starting with halacha two.
When a woman brings a korban after childbirth, if she is wealthy, she would bring a sheep in its first year of life, and that would be a burnt offering. and a young dove or a turtle dove as a sin offering.
If she's not able to afford that, she can bring instead two turtle doves or two young doves.One would be an Eila, that is a burnt offering, and the other would be a Chathas, a sin offering.
And even if she has the ability to bring a sheep, but not the accompanying offerings, she can then still bring the offering of a poor woman.Third halacha. Now the offering of a matzahira.
When a person has seras and they become purified, they have to bring offerings.So ideally he would bring three animals.Two of them are sheep, one of them would be a burnt offering, and the other would be a guilt offering, and a yew as a sin offering.
Most people only know the word yew from learning Rambam.It means a female sheep.If he cannot afford that, then he would bring two turtle doves or two young doves as the burnt offering and the sin offering, and a sheep as a guilt offering.
Fourth halacha. for a false oath concerning testimony, or inadvertently taking a false shuwas bitui, inadvertently entering the temple while impure, or consuming consecrated food while impure.
The karban is a yu or a shi goat, just like any other fixed sin offerings, but if someone does not have the means, they can bring two turtle doves or two young doves. One would be a burnt offering and the other would be a sin offering.
And if one cannot afford even that, then they can bring a tenth of an eifah of flour.And this is referred to as mincha sheita, the mincha offering of a sinner, and it's described in the appropriate place in much greater detail.
The fifth halacha explains how it is that we can derive the requirement to bring a karban eyleve yeyreid in the case of someone who is impure who either enters the sanctuary or who eats consecrated food.
Because it's not stated explicitly in the Torah, But of course, the rabbi's explanations of the verses is treated the same as the written Torah itself.
Right, we're not talking about a rabbinic law, we're talking about a Torah law where the rabbis explain what the verses mean.It is fascinating and beyond the scope of this podcast.
So if he is poor, he would bring the offering of a poor person, and if he's rich, he would bring the offering of a rich person.A person may also bring an offering on behalf of his son, his daughter,
his servant, his maidservant, and then he may have them consume these offerings.Seventh halacha.
A king or an anointed khan may also be required to bring a karban eluviered, having to do with an oath regarding testimony, a shavuos bitui, entering the temple while impure, and partaking of consecrated foods while impure, just like anybody else.
That's because the verse does not distinguish between kings, a khan meshiach, and anybody else.Eighth halacha.
With regard to any sin where a person would be required to bring a karban, regardless of whether he acted willfully or inadvertently, he would not be required to bring a karban if he acted under duress.
And almost needless to say, for any sin which would require one to bring a karban only for violations that are inadvertent, one would not be required to bring a karban if he acted under duress.9th halacha.
If one set aside money for a ewe, that is a female sheep, to be brought as a sin offering, and then he needed that money for another purpose, he may transfer the holiness of the money to a she goat, and then he may benefit from the money.
Similar idea if a person set aside money for a she goat, and then he purchased a ewe, he may now derive benefit from the money.Tenth halacha.
If a person sets aside money for a carbon-alluviated so he could buy an animal, and then he becomes poor, he can use the money to buy two turtle doves or two young doves.
He may transfer the kedushah of the money to them, and then he may benefit from the rest of the money.
If he set aside the money in order to buy turtle doves, or young doves, and then becomes even poorer, he may bring a minchas cheta, that is from a tenth of an eifah of flour, and then he may transfer the money to it, and that way he can benefit from the money.
However, if he set aside the money in order to bring a tenth of an eifah of flour, and then he becomes wealthier, he should add money to it and use it to buy turtle doves or young doves.
Or if he becomes even wealthier, he should add money to it and use it to buy an animal.11th halacha. Now what if a wealthy person purchases a ewe or a she-goat?That animal then develops a blemish, and then he becomes poor.
In that case, he may sell the animal, and he may bring birds with the proceeds.But there's no concept of redeeming a bird.So if he buys birds, and they become disqualified, he may not redeem them and purchase flour.Tov falacha.
If a person sets aside a tenth of an apha of flour, and then he became wealthy, before he can consecrate that tenth of an apha of flour by placing it in a sacred utensil, which consecrates it.
So then it's like any other meal offering that may be redeemed.Once it's been placed in a sacred utensil, however, it can no longer be redeemed.Rather, it should be left overnight and then taken to the place where sacrifices are burnt.
If a person who is wealthy set aside a pair of doves for the purpose of selling them and dedicating the funds to buying an animal, like a ewe or a she-goat, and then he became poor, he may still use the pair of doves as his adjustable guilt offering, that is, as his karban oeluvyeired, even though he set them aside initially for a different purpose.
The reason is that even though they were initially consecrated for their value, and that renders them disqualified, it does not render them disqualified forever.
Since this person became poor, these doves are now perfectly fitting for use as a carbon alleviated.
And the general rule is that a poor person can bring an adjustable guilt offering of a rich person, but a rich person may not bring an adjustable guilt offering fit for a poor person.
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