The second Makom:
When one statement in the Torah is obscure - its explanation is not known - and this statement is elucidated in another place the explanation of this statement is learned from the other place in which it is elucidated.
For example, the Torah demands a chatat (sin offering) from one who accidently does one of the commandments of God that we are forbidden from doing, or an asham (guilt offering) from one who was ignorant of his violation, as is explained in Parashat Vayikra. It is not clear in this place in the Torah which commandments in the Torah are being referred to here.
The explanation of this statement is learned from what is written in the parallel verses in Parashat Sh'lach L'kha. There it is written (B'midbar 15:24), "If, from the eyes of the aida (congregation) it is done accidentally", just as it is written in Parashat Vayikra (Vayikra 4:13), "And the matter is hidden from the eyes of the kahal (congregation) and they do one of the commandments of God (that one may not do)...". There [in B'midbar] it is found that the tzibbur (congregation) must bring a bull [as an olah (elevation-offering)] just as is required here [in the case in Parashat Vayikra], although there [in B'midbar] a he-goat is added [as a chatat (sin offering)]; there [in B'midbar (15:27)] an individual would be required to bring a she-goat, in its first year [as a chatat (sin offering)] just as here [in Vayikra 4:28; 4:32] a she-goat or a sheep must be brought [as a chatat (sin offering)].
Based on this, we learn that the mitzvot this korban [the one in Parashat Vayikra] is brought for are of the same kind as the mitzva cited in Parashat Sh'lach L'cha - there is no difference between them - only, the one cited in Parashat Sh'lach L'cha is equal to all the mitzvot: idolatry. However, the mitzvot cited in Parashat Vayikra would have no equality to "all the mitzvot". This is what is meant when it is written in Parashat Sh'lach L'cha (15:22), "...all of these mitzvot...", and in Parashat Vayikra (4:13), "...one of the mitzvot of God...". It is impossible to say that what is mean when it is says, "all these mitzvot" that only if one accidentally violates all the mitzvot is he required to bring a bull and a he-goat because one is required, based on what is written in Parashat Vayikra to bring a bull on every single mitzva that is violated accidentally.
Now that this has been established, it will be evident that just as the particular that is cited in Parashat Sh'lach L'cha is only in regard to transgressions that if done intentionally would make the perpetrator liable to karet - as is made evident there when it says (B'midbar 15:30-31), "And the soul that act with an uplifted hand... that soul shall surely be cut off (h'karet t'karet), his iniquity is upon him." - so to that which is cited in Parashat Vayikra is a case in which intentional violation would make the perpetrator liable to karet, as is elucidated in Horiot and K'ritot.
When one statement in the Torah is obscure - its explanation is not known - and this statement is elucidated in another place the explanation of this statement is learned from the other place in which it is elucidated.
For example, the Torah demands a chatat (sin offering) from one who accidently does one of the commandments of God that we are forbidden from doing, or an asham (guilt offering) from one who was ignorant of his violation, as is explained in Parashat Vayikra. It is not clear in this place in the Torah which commandments in the Torah are being referred to here.
The explanation of this statement is learned from what is written in the parallel verses in Parashat Sh'lach L'kha. There it is written (B'midbar 15:24), "If, from the eyes of the aida (congregation) it is done accidentally", just as it is written in Parashat Vayikra (Vayikra 4:13), "And the matter is hidden from the eyes of the kahal (congregation) and they do one of the commandments of God (that one may not do)...". There [in B'midbar] it is found that the tzibbur (congregation) must bring a bull [as an olah (elevation-offering)] just as is required here [in the case in Parashat Vayikra], although there [in B'midbar] a he-goat is added [as a chatat (sin offering)]; there [in B'midbar (15:27)] an individual would be required to bring a she-goat, in its first year [as a chatat (sin offering)] just as here [in Vayikra 4:28; 4:32] a she-goat or a sheep must be brought [as a chatat (sin offering)].
Based on this, we learn that the mitzvot this korban [the one in Parashat Vayikra] is brought for are of the same kind as the mitzva cited in Parashat Sh'lach L'cha - there is no difference between them - only, the one cited in Parashat Sh'lach L'cha is equal to all the mitzvot: idolatry. However, the mitzvot cited in Parashat Vayikra would have no equality to "all the mitzvot". This is what is meant when it is written in Parashat Sh'lach L'cha (15:22), "...all of these mitzvot...", and in Parashat Vayikra (4:13), "...one of the mitzvot of God...". It is impossible to say that what is mean when it is says, "all these mitzvot" that only if one accidentally violates all the mitzvot is he required to bring a bull and a he-goat because one is required, based on what is written in Parashat Vayikra to bring a bull on every single mitzva that is violated accidentally.
Now that this has been established, it will be evident that just as the particular that is cited in Parashat Sh'lach L'cha is only in regard to transgressions that if done intentionally would make the perpetrator liable to karet - as is made evident there when it says (B'midbar 15:30-31), "And the soul that act with an uplifted hand... that soul shall surely be cut off (h'karet t'karet), his iniquity is upon him." - so to that which is cited in Parashat Vayikra is a case in which intentional violation would make the perpetrator liable to karet, as is elucidated in Horiot and K'ritot.
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