Shevuos Daf 5 חג השבועות דַף 5

Tannaim discuss the source that a korban for טומאת מקדש וקדשיו requires "ידיעה בתחילה" – initial awareness of his tumah and the relevant kodashim prohibitions. Rebbe says: "ונעלם" מכלל שידע – “and it was concealed” implies that he previously knew. Rava explains that since it does not say "והיא עלומה ממנו" – and it is concealed from him, but "ונעלם", it means his previous knowledge became concealed. Abaye objects that this word is also used regarding a סוטה’s sin being concealed from her husband. There, if the husband initially knew about her sin and forgot, the סוטה waters are ineffective!? Furthermore, the word "ונעלם" is used regarding the Torah’s value, which was never fully understood by anyone!? Therefore, Abaye explains that Rebbe holds ידיעת בית רבו שמה ידיעה – knowledge from one’s schoolhouse is called adequate knowledge. Since he surely once learned that a sheretz makes one tamei, and he felt himself touching the sheretz, Rebbe considers this sufficient awareness for a korban (although he never realized he became tamei). The Mishnah’s case of one who never had an initial awareness is בתינוק שנשבה לבין הנכרים – with a child taken captive by gentiles, who never learned the basic laws of tumah.

Our Mishnah stated: יציאות שבת שתים שהן ארבע – prohibited transfers on Shabbos are two which are actually four. The first Mishnah in מסכת שבת states that יציאות שבת are שתים שהן ארבע בפנים – two which are four for bringing inside, ושתים שהן ארבע בחוץ – and two which are four for taking outside. Each pair includes the cases listed on Daf 3a, and two additional cases where one party lifted the item and the other deposited it in the other domain, and one of them transferred it from one domain to the other. Since neither performed all three critical elements, neither is liable for a korban. The Gemara asks why our Mishnah does not list these cases, and Rav Pappa eventually answers: התם דעיקר שבת – there, where the main topic is laws of Shabbos, it teaches cases of korban liabilities, and also cases which are פטור, but our Mishnah only teaches cases of חיוב. The four cases of חיוב are two cases of הוצאה – taking out and two cases of הכנסה – bringing in. Although the cases are listed as "יציאות", Rav Ashi demonstrates that this term is also used for הכנסה, because any removing of an object from its place can be called “taking out.”

The first Mishnah in Negaim states: מראות נגעים שנים שהן ארבעה – appearances of tzaraas are two which are actually four: (1) בהרת עזה כשלג – “baheres” is intensely white, like snow. (2) שניה לה כסיד ההיכל – Secondary to it is white like the lime (plaster) of the היכל. (3) שאת כצמר לבן – “Se’eis” is like white wool. (4) שניה לה כקרום ביצה – Secondary to it is white like an egg membrane. The first and third are the primary "אבות", and the second and fourth are the secondary "תולדות", each listed after its אב.

A תולדה can combine with its own אב to comprise the minimum shiur of a כגריס for צרעת, but a תולדה cannot combine with another תולדה or other אב. Therefore, the Gemara says that this Mishnah cannot agree with Rebbe Akiva. Rebbe Akiva holds (as demonstrated on the next Daf) זו למעלה מזו – this one is above that one, i.e., each can only combine with the shade immediately above or below it in descending order of whiteness (which is שלג, צמר, סיד, and קרום ביצה). If this Mishnah held like Rebbe Akiva, סיד could not combine with any other shade, since its אב (שלג) is two levels above it, and שאת, the shade immediately above it, is not its אב!?