[א] "וְאִם" – הרי מוסיף על ענין ראשון, לומר שספק מעילות באשם תלוי. – דברי ר' עקיבא. אמר לו ר' טרפון: מה לזה שמביא שתי אשמות!?אלא: מביא מעילה וחומשה, ומביא אשם בשני סלעים,ויאמר: "אם ודאי מעלתי – זו היא מעילתי וזו היא אשמי. ואם ספק – מעות לנדבה ואשם תלוי".- שֶמֵּמִּין שמביא על הודע מביא על לא הודע.
1) (Vayikra 5:17): ("And if a soul sin and do one of all the mitzvoth of the L–rd which may not be done, and he not know, and he be guilty, then he shall bear his sin.") "And if" is in addition to the preceding subject, teaching that a doubt of having been guilty of meilah is subject to a suspended guilt-offering (as when one is in doubt as to whether he had eaten consecrated or non-consecrated meat.) These are the words of R. Akiva. R. Tarfon said to him: Why should he bring two guilt-offerings, (this one, and the regulation one if he discovers that he has committed meilah)? Let him, rather, bring meilah (the principal of the loss by meilah) and its fifth, (for if not, he will not be able to bring the regulation guilt-offering), and then let him bring a guilt-offering for two selaim (the lowest possible amount) and say: If I have, indeed, committed meilah, this is my meilah (payment) and this is my guilt-offering, and if I have possibly committed meilah, the money is a gift (to the sanctuary), and the guilt-offering is in suspension (to protect me from afflictions, until it becomes known to me that I have committed meilah); for of the kind that he brings for knowledge (of having committed meilah), he brings for doubt (of having done so).
[א] "וְאִם" – הרי מוסיף על ענין ראשון, לומר שספק מעילות באשם תלוי. – דברי ר' עקיבא. אמר לו ר' טרפון: מה לזה שמביא שתי אשמות!?אלא: מביא מעילה וחומשה, ומביא אשם בשני סלעים,ויאמר: "אם ודאי מעלתי – זו היא מעילתי וזו היא אשמי. ואם ספק – מעות לנדבה ואשם תלוי".- שֶמֵּמִּין שמביא על הודע מביא על לא הודע.
1) (Vayikra 5:17): ("And if a soul sin and do one of all the mitzvoth of the L–rd which may not be done, and he not know, and he be guilty, then he shall bear his sin.") "And if" is in addition to the preceding subject, teaching that a doubt of having been guilty of meilah is subject to a suspended guilt-offering (as when one is in doubt as to whether he had eaten consecrated or non-consecrated meat.) These are the words of R. Akiva. R. Tarfon said to him: Why should he bring two guilt-offerings, (this one, and the regulation one if he discovers that he has committed meilah)? Let him, rather, bring meilah (the principal of the loss by meilah) and its fifth, (for if not, he will not be able to bring the regulation guilt-offering), and then let him bring a guilt-offering for two selaim (the lowest possible amount) and say: If I have, indeed, committed meilah, this is my meilah (payment) and this is my guilt-offering, and if I have possibly committed meilah, the money is a gift (to the sanctuary), and the guilt-offering is in suspension (to protect me from afflictions, until it becomes known to me that I have committed meilah); for of the kind that he brings for knowledge (of having committed meilah), he brings for doubt (of having done so).