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1. The Gemara attempts to understand why the Rabanan say that a person who is told by two witnesses that he is obligated to bring a Chatas can deny it.
2. There is an argument about this case (see #1) in the Mishnah and Beraisa.
3. Rav Nachman agrees with Rebbi Yehudah (see #2).
4. Rebbi Meir agrees in various cases that even when two witnesses testify that a person is obligated to bring a Korban, he does not have to do so if he denies that he is obligated.
5. If a person realizes that he is accidentally sinning after he does half of a sin, and then forgets that the act is forbidden and commits the other half, there is an argument about whether he must offer a Korban.


1. The Gemara asks: Is the person believed because the Rabanan understand that a person is believed about his own affairs more than two witnesses? Or is he believed because he could say that he ate the forbidden fat intentionally and is thus exempt from the obligation to bring a Korban?
2. Rebbi Meir: If two witnesses can make a person liable to be put to death, they certainly can obligate him to bring a Korban. Rebbi Yehudah: A person is believed about his own affairs more than a hundred witnesses.
3. Rav Yosef: However, if a person denies the testimony of two witnesses who say that he is Tamei, he should not eat items that require him to be Tahor in front of others.
4. For example, Rav Sheshes says that a Nazir is believed. Since he could annul his oath of Nezirus (and thus become exempt from offering a Korban), he is believed to say that he did not become Tamei.
5. Raban Gamliel: He must offer a Korban. A person's realization of his sin only serves to divide two sins from each other (to obligate him to bring a separate Korban for each sin); it does not divide two parts of one sin from each other. Chachamim: He does not offer a Korban, since the realization divides the two halves of the sin, and thus he did not do a full sin in one phase of forgetfulness.

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