- הבערה ללאו יצאה or לחלק יצאה
Tannaim discuss why the Torah specifically prohibited kindling a fire on Shabbos (since all מלאכות were already prohibited). Rebbe Yose says: הבערה ללאו יצאה – kindling was specified to be reduced to a mere negative commandment (in contrast to all other מלאכות, which incur סקילה). Rebbe Nassan says: הבערה לחלק יצאה – kindling was specified to divide the מלאכות into separate prohibitions, so that if one mistakenly does multiple מלאכות on Shabbos without realizing in the interim, he must bring a korban חטאת for each מלאכה. Rav Yosef says that Rebbe Yose holds הבערה ללאו יצאה because he already has a source dividing מלאכות: Rebbe Yose interprets "ועשה מאחת מהנה" – and he will do from one of them, as teaching two scenarios: (1) אחת שהיא הנה – there is one transgression which is considered “them” (i.e., many), which is זדון שבת ושגגות מלאכות – awareness of Shabbos, but unaware of specific forbidden labors. Since his multiple violations resulted from separate unawareness of particular מלאכות, he brings multiple korbanos. (2) הנה שהיא אחת – “Them” (many violations) which is considered only one, which is שגגת שבת וזדון מלאכות – one who is unaware that it is Shabbos, but aware of the specific forbidden labors. Since a single mistake caused all his transgressions, he brings only one korban.
- Avodah zarah only liable to one חטאת for multiple services
Rebbe Zakkai was quoted as teaching a Baraisa before Rebbe Yochanan. The first clause states: חומר בשבת משאר מצות – there is a stringency of Shabbos above the other mitzvos, meaning one is liable for multiple korbanos for multiple מלאכות done בשוגג, as opposed to other mitzvos. The Gemara asks that the case where one is liable to multiple korbanos on Shabbos is for different מלאכות, e.g., harvesting and grinding. If one did two different aveiros, e.g. he consumed חלב and blood, he is liable for separate korbanos!? The case where one would bring a single חטאת, e.g., he ate חלב twice, would also only incur one חטאת in the parallel case of Shabbos (i.e., if he harvested twice)!? The Gemara says the Baraisa can be contrasting two מלאכות (such as harvesting and grinding) with two services of avodah zarah, because Rebbe Ami said: זיבח וקיטר וניסך בהעלם אחד – if one shechted, burned, and poured a libation for an idol in one period of unawareness, אינו חייב אלא אחת – he is only liable for one korban (based on a derashah on the next Daf).
- המתעסק בחלבים ובעריות vs. המתעסק בשבת
The Gemara notes that the סיפא of the above Baraisa cannot be discussing avodah zarah. It states: חומר בשאר מצות – there is a stringency of other mitzvos (over Shabbos), because for other mitzvos,שגג בלא מתכוין חייב – if one sinned inadvertently without any intent, he is liable for a korban, as opposed to Shabbos. Regarding avodah zarah, there is no case where one can “inadvertently worship” an idol, for as long as he does not accept it as a deity, it is not idolatry!? The Gemara concludes it can apply to other mitzvos, for example, someone swallowed what he thought was saliva (having no intention to eat anything), and it turned out to be חלב. This is still liable, because המתעסק בחלבים ובעריות – one who is occupied with one activity and inadvertently sins with חלב consumption or illicit relations, חייב שכן נהנה – he is liable, since he derived pleasure. One is exempt in the parallel case of Shabbos, where he intended to lift something detached, and inadvertently cut something attached, because מלאכת מחשבת אסרה תורה – the Torah only forbade intended labor.