Yoma 62b

גְּמָ׳ תָּנוּ רַבָּנַן: ״יִקַּח שְׁנֵי שְׂעִירֵי עִזִּים״, מִיעוּט ״שְׂעִירֵי״ — שְׁנַיִם. מָה תַּלְמוּד לוֹמַר ״שְׁנֵי״? שֶׁיִּהְיוּ שְׁנֵיהֶן שָׁוִים. מִנַּיִין אַף עַל פִּי שֶׁאֵין שְׁנֵיהֶן שָׁוִין כְּשֵׁירִין — תַּלְמוּד לוֹמַר: ״שָׂעִיר״ ״שָׂעִיר״ — רִיבָּה.

GEMARA: The Sages taught: It states: “He shall take two goats” (Leviticus 16:5). The minimum number indicated by a plural term, as the word goats is here, is two. If so, what is the meaning when the verse states: Two? It teaches that the two should be identical. And from where do we derive that even if the two goats are not identical they are nevertheless valid? The verses state and repeat the word goat, goat (Leviticus 16:9–10) to amplify and indicate that the goats are valid even if they are not identical.

טַעְמָא דְּרַבִּי רַחֲמָנָא, הָא לָא רַבִּי רַחֲמָנָא — הֲוָה אָמֵינָא פְּסוּלִין, עִיכּוּבָא מְנָא לַן?

The Gemara asks: The reason is specifically because the Merciful One in the Torah amplified and thereby indicated that the goats are valid even if they are not identical. Doesn’t this indicate that if the Merciful One did not amplify, I would have said the goats are disqualified? From where do we derive that the goats are prevented from being sacrificed if they are not identical? The principle with regard to sacrificial offerings is that if the Torah indicates a requirement only once, it is a mitzva ab initio , and if the Torah repeats the requirement, it is considered indispensable in order for the offering to be valid.

סָלְקָא דַּעְתָּךְ אָמֵינָא, ״שְׁנֵי״ ״שְׁנֵי״ ״שְׁנֵי״ כְּתִיב.

The Gemara answers: It could enter your mind to say that since the word two, two, two, is written three times in the relevant passage, the repetition indicates that the goats are disqualified if they are not identical. Therefore, the Torah had to indicate that the goats are valid even if they are not identical.

וְהַשְׁתָּא דְּרַבִּי רַחֲמָנָא ״שָׂעִיר״ ״שָׂעִיר״, ״שְׁנֵי״ ״שְׁנֵי״ ״שְׁנֵי״, לְמָה לִי? חַד לְמַרְאֶה, וְחַד לְקוֹמָה, וְחַד לְדָמִים.

The Gemara asks: And now that the Merciful One has amplified by repeating the word goat, goat, why do I need the threefold repetition of two, two, two? The Gemara answers that it teaches how the mitzva should be performed ab initio : One of the terms indicates that the goats should be identical in appearance, one indicates they should be identical in height, and one indicates they should be identical in monetary value.

תַּנְיָא נָמֵי הָכִי גַּבֵּי כִּבְשֵׂי מְצוֹרָע: ״יִקַּח שְׁנֵי כְּבָשִׂים״, מִיעוּט ״כְּבָשִׂים״ שְׁנַיִם, מָה תַּלְמוּד לוֹמַר ״שְׁנֵי״? שֶׁיִּהְיוּ שְׁנֵיהֶן שָׁוִין. וּמִנַּיִן שֶׁאַף עַל פִּי שֶׁאֵין שְׁנֵיהֶן שָׁוִין כְּשֵׁירִין — תַּלְמוּד לוֹמַר: ״כֶּבֶשׂ״ ״כֶּבֶשׂ״ — רִיבָּה.

The Gemara comments that this was also taught in a baraita with regard to the lambs brought by a leper, based upon the verse: “He shall take two lambs” (Leviticus 14:10). The minimum number of lambs, which is a plural term, is two. If so, what is the meaning when the verse states “two”? It teaches that the two should be identical. And from where do we derive that even if the two lambs are not identical they are nevertheless valid? The verses state: Lamb, lamb, repetitively, to amplify and indicate that the lambs are valid even if they are not identical.

טַעְמָא דְּרַבִּי רַחֲמָנָא, הָא לָא רַבִּי רַחֲמָנָא — הֲוָה אָמֵינָא פְּסוּלִין, עִיכּוּבָא מְנָא לַן? סָלְקָא דַּעְתָּךְ אָמֵינָא, ״תִּהְיֶה״ כְּתִיב.

The Gemara asks: The reason is specifically because the Merciful One in the Torah amplified and thereby indicated that the lambs are valid even if they are not identical. Doesn’t this indicate that if the Merciful One did not amplify, I would have said the lambs are disqualified? From where do we derive that the lambs are prevented from being sacrificed if they are not identical? The Gemara answers: It could enter your mind to say that since it is written: “This shall be the law of the leper” (Leviticus 14:2), the verse indicates that every detail stated in this context is indispensable. Therefore, it was necessary for the Torah to indicate that the lambs are valid even if they are not identical.

וְהַשְׁתָּא דְּרַבִּי רַחֲמָנָא ״כֶּבֶשׂ״ ״כֶּבֶשׂ״ — ״תִּהְיֶה״ לְמָה לִי? לִשְׁאָר הֲוָיָתוֹ שֶׁל מְצוֹרָע.

The Gemara asks: And now that the Merciful One has amplified by repeating the word lamb, lamb, why do I need the phrase “this shall be”? The Gemara answers: This phrase applies to the rest of the halakhot that are included in the atonement ritual of the leper, which are indispensable.

(וּתְנַן) נָמֵי גַּבֵּי מְצוֹרָע כִּי הַאי גַוְונָא: ״צִפֳּרִים״ — מִיעוּט צִפֳּרִים (שְׁנַיִם), מָה תַּלְמוּד לוֹמַר ״שְׁתֵּי״ — שֶׁיִּהְיוּ שְׁתֵּיהֶן שָׁווֹת. וּמִנַּיִן שֶׁאַף עַל פִּי שֶׁאֵינָן שָׁווֹת כְּשֵׁרוֹת — תַּלְמוּד לוֹמַר: ״צִפּוֹר״ ״צִפּוֹר״ — רִיבָּה.

The Gemara comments: And we also learned similarly with regard to the birds used for the purification of a leper. The verse states that the priest should take “two birds” (Leviticus 14:4), and the minimum number indicated by the plural term birds is two. What is the meaning when the verse states: Two? It indicates that the two birds should be identical. And from where do we derive that even if they are not identical they are valid? The verses state: Bird, bird (Leviticus 14:5–6), repetitively, to amplify.

טַעְמָא דְּרַבִּי רַחֲמָנָא, הָא לָא רַבִּי רַחֲמָנָא — פְּסוּלוֹת, עִכּוּבָא מְנָא לַן? סָלְקָא דַּעְתָּךְ אָמֵינָא, ״תִּהְיֶה״ כְּתִיב.

The Gemara asks: The reason is specifically because the Merciful One in the Torah amplified and thereby indicated that the birds are valid even if they are not identical. Doesn’t this indicate that if the Merciful One did not amplify, I would have said the birds are disqualified? From where do we derive that the birds are prevented from being used if they are not identical? The Gemara answers: It could enter your mind to say that since it is written: “This shall be the law of the leper,” the verse indicates that every detail stated in this context is indispensable. Therefore, it was necessary for the Torah to indicate that the birds are valid even if they are not identical.

וְהַשְׁתָּא דְּרַבִּי רַחֲמָנָא ״צִפּוֹר״, ״תִּהְיֶה״ לְמָה לִי? לִשְׁאָר הֲוָיָתוֹ שֶׁל מְצוֹרָע.

The Gemara asks: And now that the Merciful One has amplified by repeating the word bird, why do I need the phrase “this shall be”? The Gemara answers: This phrase applies to the rest of the halakhot that are included in the atonement ritual of the leper, which are indispensable.

אִי הָכִי, גַּבֵּי תְמִידִין נָמֵי, נֵימָא: ״כְּבָשִׂים״ — מִיעוּט כְּבָשִׂים שְׁנַיִם, מָה תַּלְמוּד לוֹמַר ״שְׁנַיִם״ — שֶׁיִּהְיוּ שְׁנֵיהֶן שָׁוִין. וּמִנַּיִן שֶׁאַף עַל פִּי שֶׁאֵין שְׁנֵיהֶן שָׁוִין כְּשֵׁירִין — תַּלְמוּד לוֹמַר: ״כֶּבֶשׂ״ ״כֶּבֶשׂ״ — רִיבָּה. וּלְמִצְוָה הָכִי נָמֵי דְּבָעֵינַן?

The Gemara suggests: If so, this line of reasoning should be applied to the daily offerings as well. Let us say that when the verse states: “Two lambs of the first year, day by day, continually” (Exodus 29:38), the minimum number indicated by the word lambs is two. What is the meaning when the verse states “two”? It indicates that the two lambs should be identical. And from where do we derive that even if the two are not identical they are valid? The verse states the word lamb, lamb (Exodus 29:39), repetitively, to amplify. Let us learn from here that in order to fulfill the mitzva in the preferred manner, we also require that the two lambs used for the daily offering be identical.

הַהוּא מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״שְׁנַיִם לַיּוֹם״, כְּנֶגֶד הַיּוֹם.

The Gemara responds: That verse is needed for that which was taught in a baraita : “Two lambs of the first year, day by day” (Exodus 29:38), indicates that the lambs must be slaughtered opposite the location of the sun at that time of day.

אַתָּה אוֹמֵר כְּנֶגֶד הַיּוֹם, אוֹ אֵינוֹ אֶלָּא חוֹבַת הַיּוֹם? כְּשֶׁהוּא אוֹמֵר ״אֶת הַכֶּבֶשׂ אֶחָד תַּעֲשֶׂה בַבֹּקֶר וְאֵת הַכֶּבֶשׂ הַשֵּׁנִי תַּעֲשֶׂה בֵּין הָעַרְבָּיִם״, הֲרֵי חוֹבַת הַיּוֹם אָמוּר, וּמָה אֲנִי מְקַיֵּים ״שְׁנַיִם לַיּוֹם״ — כְּנֶגֶד הַיּוֹם.

The Gemara asks: Do you say it means opposite the location of the sun at that time of day, or does it only mean to say that two lambs must be sacrificed for the obligation of each day? The Gemara answers: When it states: “One lamb you shall offer in the morning, and the other lamb you shall offer in the afternoon” (Numbers 28:4), the obligation of each day is stated explicitly. And how do I uphold the verse: “Two lambs of the first year, day by day”? It teaches that the lambs must be slaughtered opposite the location of the sun at that time of day.

כֵּיצַד? תָּמִיד שֶׁל שַׁחַר הָיָה נִשְׁחָט עַל קֶרֶן צְפוֹנִית מַעֲרָבִית, עַל טַבַּעַת שְׁנִיָּה. וְשֶׁל בֵּין הָעַרְבַּיִם הָיָה נִשְׁחָט עַל קֶרֶן מִזְרָחִית צְפוֹנִית, עַל טַבַּעַת שְׁנִיָּה.

How is this done in actuality? The daily offering of the morning was slaughtered in the Temple courtyard opposite the northwest corner of the altar, on the second ring, across from the sun, which rises in the east. And the daily offering of the afternoon was slaughtered opposite the northeast corner of the altar, on the second ring, across the sun, which is located in the west in the afternoon.

מוּסָפִין שֶׁל שַׁבָּת, וַדַּאי צְרִיכִין שֶׁיִּהְיוּ שְׁנֵיהֶן שָׁוִין.

The Gemara comments: When the Torah states: “Two lambs” (Numbers 28:9) with regard to the additional offerings brought on Shabbat, the word two, which is unnecessary, certainly indicates that the two should be identical ab initio .

תָּנוּ רַבָּנַן: שְׁנֵי שְׂעִירֵי יוֹם הַכִּיפּוּרִים שֶׁשְּׁחָטָן בַּחוּץ, עַד שֶׁלֹּא הִגְרִיל עֲלֵיהֶן — חַיָּיב עַל שְׁנֵיהֶם. מִשֶּׁהִגְרִיל עֲלֵיהֶן — חַיָּיב עַל שֶׁל שֵׁם, וּפָטוּר עַל שֶׁל עֲזָאזֵל.

§ The Sages taught: If the High Priest slaughtered the two Yom Kippur goats outside the Temple courtyard when he had not yet drawn lots to determine which of them is to be sacrificed to God and which is to be sent to Azazel, he is liable to receive the punishment of karet for both of them, as they are both fit for use as an offering. If he slaughtered them after he drew lots for them, he is liable for slaughtering the goat designated for God, which is a sacrificial offering, and he is exempt for slaughtering the goat designated for Azazel, as it is not a sacrificial offering.

עַד שֶׁלֹּא הִגְרִיל עֲלֵיהֶם חַיָּיב עַל שְׁנֵיהֶם. לְמַאי חֲזוּ? אָמַר רַב חִסְדָּא: הוֹאִיל וְרָאוּי לְשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ.

The Gemara clarifies the meaning of this baraita . With regard to the statement that if he slaughtered the goats when he had not yet drawn lots, he is liable for both of them, the Gemara asks: For what are they fit? Before the lots are drawn, neither goat is fit for use as an offering. The Gemara answers that Rav Ḥisda said: He is liable since they are fit to be used as the goat whose sacrificial rites are performed outside. These two goats are fit for use as the additional offerings of Yom Kippur, whose sacrificial rites are performed outside of the Sanctuary, in the Temple courtyard. Therefore, the goats have the status of sacrificial offerings.

וּמַאי שְׁנָא לְשָׂעִיר הַנַּעֲשֶׂה בִּפְנִים דְּלָא, דִּמְחוּסָּר הַגְרָלָה? לְשָׂעִיר הַנַּעֲשֶׂה בַּחוּץ נָמֵי לָא חֲזֵי, דִּמְחַסְּרִי עֲבוֹדַת הַיּוֹם!

The Gemara asks: What is different about the goat whose sacrificial rites are performed inside the Sanctuary, i.e., the goat selected to be sacrificed as a sin-offering, for which the goats are not valid because they lack the lottery? They are also unfit to be used as the goat whose rites are performed outside the Sanctuary, as they lack the service of the day. The entire Yom Kippur service must be performed in the proper sequence, and several steps have to be executed before the additional offerings are sacrificed, including the sprinkling of the bull’s and goat’s blood, and the burning of the handful of incense. Since the additional offerings cannot yet be sacrificed, the goats cannot be considered fit for these offerings, and one should not be liable to receive karet for slaughtering the goats outside the Temple courtyard.

קָסָבַר רַב חִסְדָּא: אֵין מְחוּסַּר זְמַן לְבוֹ בַּיּוֹם.

The Gemara answers: Rav Ḥisda holds that an offering is not considered to be lacking time if it is to be brought on that day. An offering is considered lacking time, and therefore unfit, if it is supposed to be brought on a different day. However, if it is the proper day but the right moment has not yet arrived, the offering is considered valid. On the other hand, before the High Priest draws lots to determine which of the goats will be sacrificed to God and which sent to Azazel, even though it is the proper day, the goats are not yet considered valid offerings because there is a necessary action that the High Priest must take with regard to the goat itself before it can be brought as an offering.

אָמַר רָבִינָא: הַשְׁתָּא דְּאָמַר רַב חִסְדָּא מְחוּסָּר הַגְרָלָה כִּמְחוּסָּר מַעֲשֶׂה דָּמֵי, הָא דְּאָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: שְׁלָמִים שֶׁשְּׁחָטָן קוֹדֶם שֶׁנִּפְתְּחוּ דַּלְתוֹת הַהֵיכָל פְּסוּלִין, שֶׁנֶּאֱמַר: ״וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד״, בִּזְמַן שֶׁהוּא פָּתוּחַ, וְלֹא בִּזְמַן שֶׁהוּא נָעוּל.

Ravina said: Now that Rav Ḥisda said that although the drawing of lots is external to the animals themselves, an animal lacking the lottery is comparable to an animal lacking an action and is not yet considered a valid offering, a statement can be made with regard to that which Rav Yehuda said that Shmuel said: Peace-offerings that one slaughtered in the Temple before the doors of the Sanctuary were opened are disqualified, as it is stated with regard to peace-offerings: “And he shall slaughter it at the entrance to the Tent of Meeting” (Leviticus 3:2), which teaches that it must be slaughtered when the entrance is open and serves as an actual entrance, but not when it is locked. As long as the entrance to the Tent of Meeting, or in the Temple the doors to the Sanctuary, remain closed, one may not sacrifice the peace-offerings, and if they are sacrificed, they are disqualified.