Oaths are of two [types] which are [in reality] four. Awareness of tumah is of two [types] which are [in reality] four. Transfers on the Sab-bath are of two [types] which are [in reality] four. Appearances of the [tzaraas] affliction are of two [types] which are [in reality] four.

Whenever there is awareness in the beginning and awareness at the end, and unawareness in between, he is liable to a variable [sin-]offering. [If] there was awareness in the beginning but there was no awareness at the end, the he-goat which is sacrificed inside and Yom Kippur suspend [punishment] until he becomes aware of it and brings a variable [sin-]offering.

[If] there was no awareness in the beginning, but there was awareness at the end —- the he-goat which is sacrificed outside and Yom Kippur atone, as it is said (Num. 29:11): Aside from the sin-offering of the atonements, for what this one atones —- this one atones; just as the inner one atones only for a case in which there was awareness, so the outer one atones only for a case in which there was awareness.

For one in which there was no awareness either in the beginning or at the end —- the he-goats of the Festivals and the he-goats of Rosh Chodesh atone; [these are] the words of R' Yehudah. R' Shimon says: The he-goats of the Festivals atone, but not the he-goats of Rosh Chodesh. And for what do the he-goats of Rosh Chodesh atone? For a person who is tahor who ate [a sacrifice which was] tamei. R' Meir says: The atonement of all the he-goats is alike —- for the tumah of the Temple and its holy things. R' Shimon was wont to say: The he-goats of Rosh Chodesh atone for a person who is tahor who ate [a sacrifice that is] tamei; those of the Festivals atone for one who had no awareness either in the beginning or at the end; and the one of Yom Kippur atones for one who had no awareness in the beginning but had awareness at the end. They said to him: May one be sacrificed for another? He replied: They may be sacrificed. They said to him: Since their atonement is not alike, how can they be sacrificed one for another? He said to them: All of them come to atone for the tumah of the Temple and its holy things.

R' Shimon ben Yehudah says in his name: The he-goats of Rosh Chodesh atone for a person who was tahor who ate a contaminat-ed [sacrifice]. Those of the Festivals surpass them in that they atone for a person who is tahor who ate a contaminated [sacrifice] and for one who had no awareness either in the beginning or at the end. Those of Yom Kippur surpass them in that they atone for a person who was tahor who ate a contaminated [sacrifice], and for one who had no awareness either in the beginning or at the end, and for one who had no awareness in the beginning but had awareness at the end. They said to him: May one be sacrificed for another? He said to them: Yes. They said to him: If so, those of Yom Kippur may be sacrificed on Rosh Chodesh, but how can those of Rosh Chodesh be sacrificed on Yom Kippur to effect an atonement which does not belong to them? He said to them: They all come to atone for the tumah of the Temple and its holy things.

For the deliberate tumah of the Temple and its holy things, the he-goat which is sacrificed inside and Yom Kippur atone. For other transgressions of the Torah —- whether light or grave, willful or unintentional, of which he was aware and of which he was una-ware, positive commandments and negative commandments, those liable to kares and capital sins —- the he-goat which was sent away [to Azazel] atones.

[This applies] equally to Yisraelim, Kohanim, and the Anointed Kohen. What is the difference between Yisraelim, Kohanim, and the Anointed Kohen? Only that the blood of the bull atones for the Kohanim for the tumah of the Temple and its holy things. R' Shimon says: Just as the blood of the he-goat which is sacrificed inside atones for Israel, so the blood of the bull atones for the Kohanim; just as the confession over the he-goat which is sent away [to Azazel] atones for Israel, so the confession of the bull atones for the Kohanim.

Awareness of tumah is of two [types] which are [in reality] four: [If] one became tamei and was aware of it, and [afterwards] the tumah escaped his awareness, but he remembered the holy thing; [or awareness of] the holy thing escaped him, but he remembered the tumah; [or] both escaped his [awareness], and he ate holy things being unaware, and he became aware after he ate —- he is [required to bring] a variable [sin-] offering. [If] one became tamei and was aware of it, and [afterwards] the tumah escaped his awareness, but he remembered the Temple; [or awareness of] the Temple escaped him, but he remembered the tumah; [or] both of them escaped his [awareness], and he entered the Temple being unaware, and he became aware after he came out —- he is [required to bring] a variable [sin-]offering.

All those liable to kares who were flogged be-come exempt from their kares, as it is said (Deut. 25:3): And your brother be dis-honored before your eyes —- once he has been flogged, he is as your brother; [these are] the words of R' Chanania ben Gam-liel. Said R' Chanania ben Gamliel: Now if one who commits one transgression forfeits his soul thereby, one who performs one mitzvah, how much more should his soul be granted him! R' Shimon says: It is derived from its place, as it is said (Lev. 18:29): And the souls that do them shall be cut off, etc. And it [also] states (ibid. v. 5): which a man shall do and live by them. This means that whoever sits and refrains from committing a transgression is rewarded like one who performs a mitzvah. R' Shimon the son of Rabbi says: It states (Deut. 12:23): Only be steadfast not to eat the blood, for the blood is the life. Now if for blood, from which a person recoils, one who abstains from it is rewarded, theft and immorality, which a person desires and covets, how much more will one who abstains from them merit for himself, his children, and his grandchildren, until the end of all the generations!

R' Chanania ben Akashia says: The Holy One, Blessed is He, wished to confer merit upon Israel; therefore He gave them Torah and mitzvos in abundance, as it is said: Hashem desired for the sake of its [Israel's] righteousness, that the Torah be expanded and strengthened (Isaiah 42:21).