There is a unique sin for sleeping with a שפחה חרופה- a slavewoman betrothed to a Hebrew slave. It is treated differently from regular adultery and the punishment is a Korban asham. Usually a sin offering is only for unintentional sin, but here, the Korban is brought for intentional and unintentional sin alike. A Korban asham is very similar to a Korban chatas, but it is a different type of Korban.

By a Korban Chatas, the rule is that one can only receive atonement if they have knowledge of their sin- ידיעת חטא. The knowledge is the trigger for the obligation to bring the Korban, and without it, there can be atonement. For a Korban asham, there is a dispute (in kreisos). R akiva says a Korban asham also works only with ידיעה, while r tarfon says asham can atone without knowledge.

Ullah suggests a fascinating סברא that acc to r Tarfon that knowledge of sin isn’t required for a Korban asham, then ידיעת חטא beteeen multiple acts of sleeping with the slavewoman would not require separate Korbanos. By eating forbidden fat and the like, knowledge of sin between different כזיתים mandates more Korbanos, but our scenario of Asham is different bc ידיעת חטא is inconsequential by Asham.

If someone already designated a Korban Asham for sleeping with the slavewoman and then slept with her again unintentionally, they must bring another Korban.

Asham for sleeping with the slavewoman is even for intentional sin. The gemara in Kreisos derives that even multiple ביאות done intentionally require only one Korban. If someone performed multiple unintentional acts of ביאה with knowledge of sin between each, (even acc to r akiva that אשם בעי ידיעה) could they bring only one Korban? On the one hand, one Korban suffices bc it cannot be more stringent than multiple intentional acts of ביאה. R yochana, however, says many Korbanos are required. In his view, knowledge of sin triggers a ln obligation for Korban that should be viewed as the first step as if the Korban is already designated and therefore no subsequent sin can get atonement.

מתעסק- mistakes in the very action one does- are not like Shogeg and are exempt from Korban. A basic example would be a knife fell, and when one went to pick it off the ground, he somehow cut something growing.

If someone intended to cut something detached from the ground but mistakenly cut something growing from the ground, Abaye says that it not מתעסק bc an act of cutting was performed and the intent was to perform an act of cutting. Rava says it is מתעסק and does not require Korban bc cutting something detached/attached is viewed as different intent completely.

On Shabbos, is someone does dif types of melochos they are obligated for each one. But if someone performs dif types of avoda Zara in one lapse of awareness, they bring only one Korban.

A classic Shogeg by avoda Zara would be if someone knew something is an idol but wasn’t aware the act he performed was an act of service. Someone who bows to a structure (not an idol) thinking it’s a Shul but it really houses an idol is not avoda Zara at all. Similarly, is someone bows to a statue of a King (not a real idol) without accepting it as a deity, that’s not avoda Zara at all.

Someone who bows to an idol bc they’re scared or out of fear to a person (they don’t accept is as deity) it’s a dispute if they are obligated a Chatas.