015a יש בקרבנות פרק שני תמורה טו ע"א - YESH BEKORBONOS CHAPTER TWO TEMURAH

Ten years Shmuel reigned alone; one year Shaul and Shmuel reigned together; two years Shaul reigned alone; and thirty-seven years David reigned.^[1]

עשר שנים מלך שמואל בעצמו - Ten years Shmuel reigned alone, without Shaul; therefore that tenth year is not counted within the forty years, of which David's thirty-seven years (before Avshalom's rebellion) are part. Rabbi explained this elsewhere: the tenth year was in Shmuel's greatness, and it is not stated explicitly in Scripture, but derived from the fact that we cannot find forty years by any other count. Calculate from the death of Eli, which began Shmuel's greatness, until the year of Avshalom's rebellion: forty-nine years, of which thirteen were Shmuel's and Shaul's, and thirty-six David's. Eli died when the Ark was captured (I Shmuel 4), the Ark stood in the Philistines' field seven months, and when David reigned in Jerusalem he brought it up from Kiriath-Jearim (II Shmuel 6). Scripture says the Ark stayed in Kiriath-Jearim twenty years (I Shmuel 7). Subtract seven years of David's reign in Hebron; Shmuel reigned alone eleven years, and Shaul with Shmuel two years (I Shmuel 13). Shmuel died only four months before Shaul (I Shmuel 25), and David fled to Achish for a year and four months (I Shmuel 27). So from the death of Eli until David's reign there are thirteen years for Shmuel and Shaul, and thirty-six for David at Avshalom's rebellion, making forty-nine; subtract nine years of Shmuel before they asked for a king, leaving forty years from the request for a king until Avshalom's rebellion, inclusive. Seder Olam teaches this: ten years Shmuel alone, one year Shaul and Shmuel, two years Shaul alone, and thirty-six years David, and I added my own calculation. Count also from Shmuel's birth and you find thirteen years of Shmuel's rule, as Seder Olam says: Eli judged Israel forty years, minus one year of Shmuel's gestation, so Shmuel was thirty-nine when he began to prophesy and rise to greatness; from Eli's death Shmuel's sun rose and he ruled thirteen years, for all his years were fifty-two (as learned from 'when the youth weaned', twenty-four months, and 'he shall dwell there forever', the Jubilee of fifty years). In those thirteen years the two years of Shaul's reign are included, since both died in one year, as explained above.

Mishnah: ^[2]The sin-offering of an individual whose owners atoned for it dies, but that of the community does not die.

מתני' שכיפרו הבעלים - Mishnah: "whose owners atoned": that it was lost and atoned for with another, and the first was found.

ושל ציבור - "And of the community": that they atoned with another.

אינה מתה - ^[3]The sin-offerings that die (the inner ones) are a halachah transmitted to Moshe at Sinai in this tractate; the Tanna Kamma holds that only those of an individual were transmitted, not those of a community.

R. Yehudah says: it dies.^[4]

תמות - that it is transmitted as dying also for a community.

R. Shimon says: What do we find regarding the offspring of a sin-offering, the substitute of a sin-offering, and a sin-offering whose owners died? These things are said of an individual, not of the community.^[5]

אמר רבי שמעון מה מצינו כו' - That is, we hold that five sin-offerings die: one whose owners died, one whose owners atoned, one whose year passed, the offspring of a sin-offering, and the substitute of a sin-offering. Just as these three are not transmitted as applying to the community (for they cannot be found among communal offerings: there is no female offspring of a communal offering, and a communal offering does not make a substitute), so too "whose owners died": the community does not die, as the Gemara states below.

Even where its owners atoned for it and its year passed, these things are said of an individual, not of the community.

אף שכפרו בעליה ושעברה שנתה - Even though these can be found in the community, they were not transmitted as dying.

Our Rabbis taught: What is the meaning of "it says, a sin-offering he shall bring" (Vayikra 4)? From where do we learn that for one who designated his sin-offering, and it was lost, and he set aside another in its place, and the first one was then found standing, so that both are standing, that he may bring whichever of them he wishes?

גמ' מהו אומר חטאת יביא - Gemara: why does it need to write this? (Rashi asks why the verse writes "if a lamb, his offering for a sin-offering" again, rather than only the first phrase.) Translation doubt, see report.

Teaching: "a sin-offering" I might think he brings both of them, so [the verse] says "he shall bring it"^[6]

"He shall bring it" — one and not two. And that second one, what becomes of it?^[7]

יביאנה - its end (of the verse): "an unblemished female, he shall bring it."

Rav Hamnuna said: It was taught: R. Yehudah says it grazes^[8]; R. Shimon says it dies.

ר' שמעון אומר תמות - This is the sin-offering of an individual whose owners atoned.

But did R. Yehudah say it grazes? But we have heard that R. Yehudah says it dies.

והאמר רבי יהודה תמות - since you heard him say so in the Mishnah, even regarding a community, and all the more so an individual.

Reverse it: R. Yehudah says it dies; R. Shimon says it grazes.

But did R. Shimon say it grazes? But R. Shimon said: five sin-offerings die.

והאמר ר"ש - In the Mishnah, regarding an individual: five sin-offerings die, and [R. Shimon] counts among them this sin-offering whose owners atoned, and the Mishnah teaches "of an individual these things are said."

Rather, it need not be reversed, and there is no difficulty: here [the ruling] refers to the lost animal at the time of setting aside^[9]; there it refers to the lost animal at the time of atonement.

אבודה בשעת הפרשה - that is, not at the time of atonement: the first was found before the second was atoned with, as the baraita teaches. R. Yehudah said "graze" in that baraita, since he does not hold that it dies except when it was found after the owners had atoned. The Mishnah's "dies" for a lost animal at the time of atonement is according to the reading that even when the second was atoned with, the first was still lost.

Alternatively, say: both refer to the time of setting aside, and there is no difficulty: this is R. Yehudah according to Rabbi, and that is R. Yehudah according to the Rabbis.

אידי ואידי בשעת הפרשה - that is, the first was found before the second's atonement; the Mishnah's "dies" (said by R. Yehudah) follows Rabbi, who says in "Valad Chatat" (22b) that a lost animal dies even if found before atonement. The baraita's "graze" by R. Yehudah is according to the Rabbis, who disagree with him; they hold it dies only if found after the owners atoned.

But is there anyone who says that a communal sin-offering whose owners atoned dies?

ומי איכא למ"ד כו' - The Gemara asks from the Mishnah.

ושלשים ושש שמלך דוד - Thirty-six years of David: this is the same as the forty years from when they asked for a king. The tenth year of Shmuel, in which they asked for a king, is part of the forty years. How do we know that Shmuel judged Israel thirteen years? When Eli died the Ark was captured, as it says: 'And it was, when he brought the Ark of God...', and Shmuel was appointed immediately after Eli's death. It says: 'and the Ark of the Lord was in the field of the Philistines seven months' and they brought it to Kiriath-Jearim, and when David reigned over Israel they took it from there and brought it to Jerusalem, as it says: 'And David added again...'; and it says: 'And it was from the day that the Ark abode in Kiriath-Jearim... twenty years'. Subtract seven years of David's reign in Hebron, leaving thirteen years of Shmuel and Shaul from the death of Eli until Shaul died and David reigned in Hebron. Of these, Shmuel reigned alone ten years and one year (in which he anointed Shaul; that year was not complete for Shaul, since for part of it Shmuel was the nagid over Israel), and two years Shaul reigned alone, and Shmuel was still alive; for Shmuel did not die until four months before Shaul, as is explicitly stated in the book of Shmuel. 'And Shmuel died...' and it says: 'And David said [...] now I shall perish one day by the hand of Shaul... and he fled to Achish until Shaul died'; and it says: 'And the number of days David dwelt in the field of the Philistines was a year and four months'. We find thirteen years for Shmuel and Shaul from the death of Eli, and thirty-six years for David when Avshalom rebelled: total forty-nine. Subtract nine years of Shmuel before they asked for a king, since in the tenth year they asked for a king, and the tenth is counted from the forty: total forty years from their asking for a king until Avshalom's rebellion, inclusive. Thirteen years of Shmuel alone, one year of Shaul and Shmuel, two years of Shaul alone, and thirty-six of David. It is difficult: what is taught in Seder Olam, that David reigned five years after the rebellion: three years of famine, as it says: 'and there was a famine three years, year after year'; a year of shemittah, as it says: 'and they went through all the land... after nine months'; and one more year in which he established the watches, as it says: 'in the fortieth year of David they sought...'? It must be said that the year of the rebellion was the first year of famine. There are books that read 'thirty-seven years of David's reign', and then one must say that the famine began one year before the rebellion; and one must say that the tenth year of Shmuel, when they asked for a king, is not part of the forty years, and one need only count three years from Shaul and thirty-seven of David, making forty. Seder Olam teaches that Rabbi Nehorai said the rebellion was in the thirty-fifth year of David's kingdom; by his words we do not find forty years from when they asked for a king until Avshalom's rebellion. Some say: count the thirteen years of Shmuel; all of Shmuel's years in Ramah were fifty-two, for when the child Shmuel was weaned, Chana brought him to Jerusalem, and he was then two years old, in the manner of weaning a child, and it is written: 'and he shall dwell there forever', meaning the Jubilee of fifty years; and Chana's prayer was on the day Eli was appointed. We hold that Eli judged Israel forty years; subtract one year from Shmuel's gestation: Shmuel had thirty-nine years remaining when Eli died; thirteen years remain for Shmuel, since immediately when Eli died Shmuel was appointed, as the Gemara says (Kiddushin 72): 'and the sun rises and the sun sets' before the sun of Eli set, the sun of Shmuel rose; therefore the beginning of Shmuel's rule was when he was thirty-nine, and it continued thirteen years.

Notes

1. 1. The Gemara counts the reign years of Shmuel, Shaul and David so that they match the years given in Tanach, following Seder Olam.
2. 2. A chatat is the sin-offering an individual brings. The Mishnah discusses its fate once its owner has atoned through another animal.
3. 3. Chataot that die: sin-offerings that must be put to death, a halachah transmitted to Moshe at Sinai, as this tractate says.
4. 4. R. Yehudah holds that even a communal chatat dies in this case.
5. 5. The five chataot that die: one whose owners died, one whose owners atoned, one whose year passed, the offspring of a chatat, and the substitute of a chatat.
6. 6. Tal: talmud lomar, the Gemara's technique of deriving a law from a seemingly superfluous word in the verse.
7. 7. Yevieinah (singular, 'he shall bring it') teaches that only one is brought, not two.
8. 8. Tirah: the animal is left to graze until it becomes unfit, and is not put to death. (General knowledge, not stated on the page.)
9. 9. At the time of setting aside means when the replacement was designated; at the time of atonement means when the owners were atoned by it.