ב"ה
Rambam - 1 Chapter a Day
Shegagot - Chapter 12
Shegagot - Chapter 12
1The following rule applies with regard to every transgression for which an individual is obligated to bring a fixed sin-offering.1 If the High Court2 inadvertently erred in their ruling and ruled that a forbidden substance is permitted and as a result of their ruling, the people erred inadvertently and acted in transgression of the prohibition while relying on the ruling of the court,3 and afterwards, the court discovered that they had erred, the court is obligated to bring a sin-offering for their erroneous ruling.4 Even if the judges themselves did not perform a deed in violation of the prohibition, they must bring this sacrifice. For we do not consider the deeds of the judges at all, what they did or did not do, only their ruling. The remainder of the people are exempt from bringing a sacrifice as individuals, even though they performed the transgression, because they relied on the court.אכָּל דָּבָר שֶׁחַיָּבִין עַל שִׁגְגָתוֹ חַטָּאת קְבוּעָה, אִם שָׁגְגוּ בֵּית דִּין הַגָּדוֹל בַּהוֹרָאָה וְהוֹרוּ לְהַתִּירוֹ, וְשָׁגְגוּ הָעָם בְּהוֹרָאָתָן, וְעָשׂוּ הָעָם וְהֵם סוֹמְכִין עַל הוֹרָאָתָן, וְאַחַר כָּךְ נוֹדַע לְבֵית דִּין שֶׁטָּעוּ - הֲרֵי בֵּית דִּין חַיָּבִין לְהָבִיא קָרְבַּן חַטָּאת עַל שִׁגְגָתָן בַּהוֹרָאָה, וְאַף עַל פִּי שֶׁלֹּא עָשׂוּ הֵן בְּעַצְמָן מַעֲשֵׂה; שֶׁאֵין מַשְׁגִּיחִין עַל עֲשִׂיַּת בֵּית דִּין כְּלָל, בֵּין עָשׂוּ בֵּין לֹא עָשׂוּ, אֶלָא עַל הוֹרָאָתָן בִּלְבָד. וּשְׁאָר הָעָם פְּטוּרִין מִן הַקָּרְבָּן, וְאַף עַל פִּי שֶׁהֵם הָעוֹשִׂין, מִפְּנֵי שֶׁתָּלוּ בְּבֵית דִּין.
Which sacrifice do they bring for this erroneous ruling? If their erroneous ruling concerned the worship of false deities, they must bring a bull as a burnt-offering and a goat as a sin-offering from every tribe. This is the sacrifice referred to in Parshat Shelach Lecha, which states Numbers 15:24: “If due to the seers of the congregation, a transgression was erroneously violated.... “According to the Oral Tradition, it was taught that this is referring to an erroneous ruling concerning the worship of false deities.5וּמַה הוּא הַקָּרְבָּן שֶׁמְּבִיאִין עַל שְׁגָגָה זוֹ? אִם בַּעֲבוֹדָה זָרָה שָׁגְגוּ וְהוֹרוּ - מְבִיאִין פָּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת, מִכָּל שֵׁבֶט וְשֵׁבֶט. וְקָרְבָּן זֶה הוּא הָאָמוּר בְּפָרָשַׁת שְׁלַח לְךָ, "וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה" (במדבר טו, כד) - מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁבְּשִׁגְגַת עֲבוֹדָה זָרָה הוּא מְדַבֵּר.
If they ruled erroneously with regard to other transgressions punishable by karet for which a fixed sin-offering is brought for their inadvertent violation, every tribe must bring a bull as a sin-offering. This sacrifice is mentioned in Parshat Vayikra which states Leviticus 4:3: “If the entire congregation of Israel shall inadvertently err....”וְאִם בִּשְׁאָר כָּרֵתוֹת שֶׁחַיָּבִין עַל שִׁגְגָתָן חַטָּאת קְבוּעָה, שָׁגְגוּ וְהוֹרוּ - מֵבִיא כָּל שֵׁבֶט וְשֵׁבֶט פָּר חַטָּאת. וְזֶה הוּא הָאָמוּר בְּפָרָשַׁת וַיִּקְרָא "וְאִם כָּל עֲדַת יִשְׂרָאֵל יִשְׁגּוּ" (ויקרא ד, יג).
Thus we have learned that if the High Court rules erroneously with regard to the worship of false deities, the entire congregation bring twelve bulls as burnt-offerings and twelve goats as sin-offerings. They are burnt,6 because their blood is taken into the inner chamber.7 They are called the goats offered because of the worship of false deities.נִמְצֵאתָ לָמֵד, שֶׁאִם שָׁגְגוּ בֵּית דִּין הַגָּדוֹל בַּהוֹרָאָה בַּעֲבוֹדָה זָרָה, מְבִיאִין כָּל הַקָּהָל שְׁנֵים עָשָׂר פָּרִים עוֹלוֹת, וּשְׁנֵים עָשָׂר שְׂעִירִים חַטָּאוֹת; וְהֵן נִּשְׂרָפוֹת, שֶׁהֲרֵי דָּמָם נִכְנָס לִפְנִים. וְהֵם הַנִּקְרָאִין 'שְׂעִירֵי עֲבוֹדָה זָרָה'.
If they ruled erroneously with regard to other mitzvot, they bring twelve bulls as sin-offerings and they are burnt, because their blood is taken into the inner chamber. Each one of the bulls is called a bull brought due to a lapse of awareness by the congregation, as ibid.: 14 states: “And the congregation shall offer...,” i.e., every congregation. Every tribe is referred to as a congregation, as II Chronicles 20:5 states: “And Yehoshefat stood in the congregation of Judah.”וְאִם בִּשְׁאָר הַמִּצְווֹת שָׁגְגוּ, מְבִיאִין שְׁנֵים עָשָׂר פָּרִים חַטָּאוֹת; וְהֵן נִּשְׂרָפוֹת, מִפְּנֵי שֶׁדָּמָם נִכְנָס לִפְנִים. וְכָל פָּר מֵהֶן נִקְרָא 'פַּר הֶעְלֵם דָּבָר שֶׁל צִּבּוּר'. שֶׁנֶּאֱמַר "וְהִקְרִיבוּ הַקָּהָל" (ויקרא ד, יד) - כָּל קָהָל וְקָהָל. וְכָל שֵׁבֶט וְשֵׁבֶט קָרוּי 'קָהָל', שֶׁנֶּאֱמַר "וַיַּעֲמֹד יְהוֹשָׁפָט בִּקְהַל יְהוּדָה" (דברי הימים ב כ, ה).
A bull is brought for every tribe8 —and for the worship of false deities, a bull and a goat are brought for every tribe whether the entire Jewish people in Eretz Yisrael9 transgressed because of the ruling of the court, the majority of the Jewish people transgressed} even though they comprised only a lesser portion of the tribes,10 or the majority of the tribes transgressed, even though they comprise a lesser portion of the entire Jewish people.11 Even those tribes who did not transgress bring because of the transgressors.בֵּין שֶׁעָשׂוּ כָּל יִשְׂרָאֵל שֶׁבְּאֶרֶץ יִשְׂרָאֵל עַל פִּי בֵּית דִּין שֶׁהוֹרוּ, בֵּין שֶׁעָשׂוּ רֹב יִשְׂרָאֵל, אַף עַל פִּי שֶׁהֵן מִעוּט מִנְיַן הַשְּׁבָטִים, בֵּין שֶׁעָשׂוּ רֹב הַשְּׁבָטִים, אַף עַל פִּי שֶׁהֵן מִעוּט כָּל יִשְׂרָאֵל, מְבִיאִין כְּמִנְיָן כָּל הַשְּׁבָטִים פָּר לְכָל שֵׁבֶט, וּבַעֲבוֹדָה זָרָה פָּר וְשָׂעִיר לְכָל שֵׁבֶט, שֶׁאַף אֵלּוּ שֶׁלֹּא חָטְאוּ מְבִיאִין עַל יְדֵי הַחוֹטְאִים.
Even if only one tribe transgressed, but it constituted the majority of the congregation, the entire congregation bring twelve bulls, and for the worship of false deities, twelve bulls and twelve goats.12אַפִלּוּ עָשָׂה שֵׁבֶט אֶחָד בִּלְבָד, וְהוּא רֹב הַקָּהָל, הֲרֵי כָּל הַצִּבּוּר מְבִיאִין שְׁנֵים עָשָׂר פָּרִים, וּבַעֲבוֹדָה זָרָה שְׁנֵים עָשָׂר פָּרִים וּשְׁנֵים עָשָׂר שְׂעִירִים.
2When the court is in doubt whether or not they ruled erroneously concerning a matter, they are not required to bring a provisional guilt-offering, as implied by Leviticus 4:14: “And the sin becomes known,” i.e. only when the matter becomes known to them are they liable for a sacrifice, as will be explained.13בבֵּית דִּין שֶׁנִסְתַּפֵּק לָהֶן אִם שָׁגְגוּ בַּהוֹרָאָה אוֹ לֹא שָׁגְגוּ - אֵינָן חַיָּבִין בְּאָשָׁם תָּלוּי, שֶׁנֶּאֱמַר "וְנוֹדְעָה הַחַטָּאת..." (ויקרא ד, יד) - עַד שֶׁתִּוָּדַע וְאַחַר כָּךְ יִתְחַיְּבוּ בְּקָרְבָּן, כְּמוֹ שֶׁיִּתְבָּאֵר.
When does the concept that the court is liable for a sacrifice and those who act upon their ruling are exempt apply? When the following conditions are met:14 a) those who deliver the ruling are the High Court of 71 judges; b) the head of the academy,15 participates in the ruling with them; c) they are all fit to deliver rulings;16 d) all—or the majority17 —of them err in the ruling they delivered; e) they rule explicitly18 and tell the people: “You are permitted to do this”; similarly those who heard from the court must have told others:19 “You are permitted to do this”; and the majority of the people or all of them must act because of their ruling; f) those who commit the transgression act in error because of them, thinking that the court ruled according to law; g) they rule to negate part of a commandment,20 but to preserve part of it, but not to displace the entire commandment; h) when they become aware of their error, they know the precise matter concerning which they ruled erroneously.21בַּמֶּה דְּבָרִים אֲמוּרִים שֶׁבֵּית דִּין חַיָּבִין, וְאֵלּוּ הָעוֹשִׂים עַל פִּיהֶם פְּטוּרִין מִן הַקָּרְבָּן? כְּשֶׁהָיוּ הַמּוֹרִים בֵּית דִּין הַגָּדוֹל שֶׁל שִׁבְעִים וְאֶחָד; וְיִהְיֶה רֹאשׁ יְשִׁיבָה עִמָּהֶן בַּהוֹרָאָה; וְיִהְיוּ כֻּלָּן רְאוּיִין לַהוֹרָאָה; וְיִטְעוּ כֻּלָּן אוֹ רֻבָּן בְּדָבָר זֶה שֶׁהוֹרוּ בּוֹ; וְיוֹרוּ בְּפֵרוּשׁ וְיֹאמְרוּ לָעָם 'מֻתָּרִין אַתֶּם לַעֲשׂוֹת', וְכֵן אֵלּוּ שֶׁשָּׁמְעוּ מִבֵּית דִּין, אִם אָמְרוּ לַאֲחֵרִים, יֹאמְרוּ לָהֶם 'מֻתָּרִים אַתֶּם לַעֲשׂוֹת'; וְיַעֲשׂוּ כָּל הַקָּהָל אוֹ רֻבּוֹ עַל פִּיהֶם; וְיִהְיוּ הָעוֹשִׂים שׁוֹגְגִים עַל פִּיהֶם וּמְדַמִּים שֶׁהַדָּבָר שֶׁהוֹרוּ בּוֹ כַּדָּת הוֹרוּ; וְיוֹרוּ לְבַטֵּל מִקְצָת וּלְקַיֵּם מִקְצָת, לֹא שֶׁיַּעַקְרוּ כָּל הַגּוּף; וּכְשֶׁיִּוָּדַע לָהֶם, יֵדְעוּ גּוּפוֹ שֶׁל דָּבָר שֶׁהוֹרוּ בּוֹ בִּשְׁגָגָה.
When all of these conditions are met, the court is liable to bring a sacrifice and those who act upon their rulings are exempt.בְּכָל אֵלּוּ הַמְּאֹרָעִים הוּא שֶׁהָיוּ בֵּית דִּין חַיָּבִין בַּקָּרְבָּן וְהָעוֹשֶׂה עַל פִּיהֶם פָּטוּר.
If, however, one of these conditions is not met, the court is exempt from the sacrifice and anyone who unknowingly performed a transgression must bring a fixed sin-offering for his inadvertent transgression.אֲבָל אִם חָסֵר אֶחָד מִכָּל אֵלּוּ הַדְּרָכִים, הֲרֵי בֵּית דִּין פְּטוּרִין מִן הַקָּרְבָּן; וְכָל מִי שֶׁשָּׁגַג וְעָשָׂה מַעֲשֶׂה, מֵבִיא חַטָּאת קְבוּעָה עַל שִׁגְגָתוֹ.
Footnotes
1.
I.e., this term excludes a guilt-offering and an adjustable guilt-offering.
2.
The Sanhedrin of 71 judges, Israel’s highest court. See Halachah 2.
3.
In contrast to a person who is acting on the basis of his own decision making processes. See Chapter 13, Halachah 5.
4.
The Kessef Mishneh explains that the intent is not that the judges bring the sacrifices, but that the tribes bring the sacrifices on behalf of the judges.
5.
In his Commentary to the Mishnah, the Introduction to tractate Horiot, the Rambam cites Horiot Sa which derives this concept from Numbers 15:22 which states: “If they will err and fail to perform all the mitzvot.” Implied is that one violated a prohibition that is equivalent to all the mitzvot, i.e., the prohibition against worshiping false deities.
6.
Not on the altar, but in a special place outside the city of Jerusalem. See Hilchot Ma’aseh HaKorbanot 7:2.
7.
I.e., to the Sanctuary where it is presented on the curtain dividing the Sanctuary from the Holy of Holies and on the Golden Altar (ibid. 5:11-16). It is not, however, brought into the Holy of Holies.
8.
In this context, the tribes of Efraim and Menasheh are considered as a single entity (see Chapter 13, Halachah 2).
9.
Eretz Yisrael is mentioned, because the concept of a kahal, “congregation,” applies in its complete sense only in our Holy Land (see ibid.).
10.
For example, if there were 600,000 members of the Jewish people in Eretz Yisrael, and 400,000 from four tribes transgressed, these offerings must be brought (see ibid.).
11.
Using the above figures, this refers to an instance where 200,000 transgressed, but they comprised seven tribes.
12.
The money to purchase these offerings is collected independently. It is not taken from the funds set aside to purchase communal offerings (Hilchot Shekalim 4:2).
13.
Chapter 14, Halachah 4.
14.
These conditions are explained in greater depth in the following chapters.
15.
The nasi who presides over the Sanhedrin.
16.
See Hilchot Sanhedrin, ch. 2, for a description of the virtues a judge must possess.
17.
When mentioning this point in the following halachah, the Rambam states that even if one judge protests the decision, the court is not obligated to bring a sacrifice. Hence, his words here must be interpreted to mean that the majority of the court supported the ruling, but some of the judges remained silent. Significantly, in his Commentary to the Mishnah (Loc. cit.), the Rambam states simply that all the judges must join in the ruling.
18.
As opposed to expressing the idea as a theoretical point, as stated in the following chapter.
19.
The court’s ruling need not be heard by the entire people directly.
20.
See Chapter 14, Halachot 1-2.
21.
ibid.:4.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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