Jerusalem Talmud Yoma Chapter 6

שְׁנֵי שְׂעִירֵי יוֹם הַכִּיפּוּרִים מִצְוָתָן שֶׁהָיוּ שָׁוִין בְּמַרְאֶה וּבְקוֹמָה וּבְדָמִים וּבִלְקִיחָתָן כְּאַחַת. וְאַף עַל פִּי שֶׁאֵינָן שָׁוִין כְּשֵׁרִים. לָקַח אֶחָד הַיּוֹם וְאֶחָד לְמָחָר כְּשֵׁרִים. מֵת אֶחָד מֵהֶן אִם עַד שֶׁלֹּא הִגְרִיל מֵת אֶחָד מֵהֶן יִקַּח זוּג לַשֵּׁנִי. וְאִם מִשֶּׁהִגְרִיל מֵת יָבִיא שְׁנַיִם וְיַגְרִיל עֲלֵיהֶם בַּתְּחִילָּה. וְיֹאמַר אִם שֶׁל שֵׁם מֵת זֶה שֶׁעָלָה עָלָיו הַגּוֹרָל לַשֵּׁם יִתְקַיֵּם תַּחְתָּיו. וְאִם שֶׁל עֲזָאזֵל מֵת זֶה שֶׁעָלָה עָלָיו הַגּוֹרָל לַעֲזָאזֵל יִתְקַיֵּים תַּחְתָּיו. וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב וְיִמָּכֵר וְיִפְּלוּ דָמָיו לִנְדָבָה שֶׁאֵין חַטַּאת צִיבּוּר מֵתָה. רִבִּי יְהוּדָה אוֹמֵר תָּמוּת. וְעוֹד אָמַר רִבִּי יְהוּדָה נִשְׁפַּךְ הַדָּם יָמוּת הַמִּשְׁתַּלֵּחַ. מֵת הַמִּשְׁתַּלֵּחַ יִשָּׁפֵךְ הַדָּם: שְׁנֵי שְׂעִירֵי יוֹם הַכִּיפּוּרִים כול׳. שְׂעִירִים. מִיעוּט שְׂעִירִים שְׁנַיִם. אִם כֵּן לָמָּה נֶאֲמָר שְׁנֵי. שֶׁיְּהוּ שָׁוִין. [כְּבָשִׂים. מִיעוּט כְּבָשִׂים שְׁנַיִם. אִם כֵּן לָמָּה נֶאֲמָר שְׁנֵי. שֶׁיְּהוּ שָׁוִין.] צִפֹּרִים. מִיעוּט צִפֹּרִים שְׁתַּיִם. אִם כֵּן לָמָּה נֶאֱמַר שְׁתֵּי. שֶׁיְּהוּ שָׁווֹת. חֲצוֹצְרוּת. מִיעוּט חֲצוֹצְרוֹת שְׁתַּיִם. אִם כֵּן לָמָּה נֶאֱמַר שְׁתֵּי. שֶׁיְּהוּ שָׁווֹת. הָתִיב רִבִּי חַגַּיי קוֹמֵי רִבִּי יוּסֵה. וְהָא כְתִיב וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים אֲשֶׁר לָהֶם הָרִיב לִפְנֵי יְי. מֵעַתַּה אֲנָשִׁים. מִיעוּט אֲנָשִׁים שְׁנַיִם. אִם כֵּן לָמָּה נֶאֲמָר שְׁנֵי. שֶׁיְּהוּ שָׁוִין. וְהָא כְתִיב לֹא תַטֶּה מִשְׁפַּט גֵּר יָתוֹם. וַהֲרֵי מָצָאנוּ גֵר דָּן עִם מִי שֶׁאֵינוֹ גֵר. יָתוֹם דָּן עִם מִי שֶׁאֵינוֹ יָתוֹם. אַלְמָנָה דָּנָה עִם מִי שֶׁאֵינָהּ אַלְמָנָה. מַה תַלְמוּד לוֹמַר שְׁנֵי. אֶלָּא מֻפְנִיָיא לְהַקִּישׁ לִגְזֵירָה שָׁוָה. נֶאֱמַר כָּאן שְׁנֵי וְנֶאֱמַר לְהַלָּן שְׁנֵי. מַה שְׁנֵי שֶׁנֶּאֱמַר לְהַלָּן אֲנָשִׁים וְלֹא נָשִׁים וְלֹא קְטַנִּים. אַף שְׁנֵי שֶׁנֶּאֱמַר כָּאן אֲנָשִׁים וְלֹא נָשִׁים וְלֹא קְטַנִּים. הֲרֵי לָמַדְנוּ שֶׁאֵין הָאִשָּׁה (דָנָה) [מֵעִידָה]. מֵעַתָּה אֵין הָאִשָּׁה (מֵעִידָה) [דָנָה]. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן רִבִּי חוּנָה בְּשֵׁם רַב יוֹסֵף. נֶאֱמַר כָּאן שְׁנֵי [עַל פִּי שְׁנַיִם עֵדִים]. וְנֶאֱמַר לְהַלָּן שְׁנֵי. וַיִּשָּׁאֲרוּ שְׁנֵי אֲנָשִׁים בַּמַּחֲנֶה. מַה שְׁנֵי שֶׁנֶּאֱמַר לְהַלָּן אֲנָשִׁים וְלֹא נָשִׁים וְלֹא קְטַנִּים. אַף שְׁנֵי שֶׁנֶּאֱמַר כָּאן אֲנָשִׁים וְלֹא נָשִׁים וְלֹא קְטַנִּים. אִם כֵּן לָמָּה נֶאֱמַר (שְׁנֵי) [וְעָמְדוּ שְׁנֵי הָאֲנָשִׁים]. שֶׁלֹּא יְהֵא אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב. [אֶחָד שׁוֹתֵק וְאֶחָד מְדַבֵּר.] אֶחָד מְדַבֵּר כָּל צוֹרְכוֹ. וְאֶחָד אַתְּ אוֹמֵר [לֹו]. קַצֵּר בִּדְבָרֶיךָ. שֶׁלֹּא יְהֵא הַדַּיָין מַסְבִּיר פָּנִים כְּנֶגֶד אֶחָד וּמֵעִיז פָּנִים כְּנֶגֶד הָאֶחָד. מַעֲמִיד לָזֶה וּמוֹשִׁיב לָזֶה. [מִשׁוּם רִבִּי יִשְׁמָעֵאל אָמְרוּ. אוֹמְרִין לֹו. לְבוֹשׁ כְּשֵׁם שֶׁהוּא לּוֹבֵשׁ. אוֹ הַלְבִּישׁוּ כְשֵׁם שֶׁאַתָּה לָבוּשׁ.] אָמַר רִבִּי יְהוּדָה. שָׁמַעְתִּי שֶׁאִם רָצָה הַדַּיָין לְהוֹשִׁיב אֶת שְׁנֵיהֶן מוֹשִׁיב. וְאֵי זֶה הָאָסוּר. שֶׁלֹּא יְהֵא אֶחָד עוֹמֵד וְאֶחָד יוֹשֵׁב. אֶחָד מְדַבֵּר כָּל צוֹרְכוֹ וְכוּל׳. רִבִּי בָּא בְשֵׁם רַב הוּנָא. צְרִיכִין הָעֵדִים לִהְיוֹת עוֹמְדִין כְּשֶׁהֵן מְעִידִין עֵדוּתָן. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי אַבָּהוּ. אַף הַנִּידּוֹנִין צְרִיכִין לִהְיוֹת עוֹמְדִין בְּשָׁעָה שֶׁהֵן מְקַבְּלֵין עֵדוּתָן. שָׁוִוין בְּדָמִים וְאֵין שָׁוִוין בִּשְׁבַח הַדָּמִים. אֵין הַשְּׂעִירִין כְּמִצְוָותָן. שָׁוִין בִּשְׁבַח הַדָּמִין וְאֵין שָׁוִוין בְּדָמִין. הַשְּׂעִירִים כְּמִצְוָתָן. מְשׁוּבָּח בְּגוּפוֹ מְשׁוּבָּח בְּמַרְאָיו מִי קוֹדֵם. רִבִּי יִרְמְיָה סְבַר מֵימַר. נִישְׁמְעִינָהּ מִן הָדָא. אָבִיב קָצוּר יָבֵשׁ לִקְצוֹר. אָבִיב קָצוּר קוֹדֵם. הָדָא אָמְרָה מְשׁוּבָּח בְּגוּפוֹ [מְשׁוּבָּח בְּמַרְאָיו]. מְשׁוּבָּח בְּגוּפוֹ קוֹדֵם. כֵּינִי מַתְנִיתָה. יָבִיא שְׁנַיִם וְיַגְרִיל עֲלֵיהֶם כַּתְּחִילָּה. וְיֹאמַר. זֶה שֶׁעָלָה עָלָיו הַגּוֹרָל לַשֵּׁם יִתְקַיֵים תַּחְתָּיו. אֵי זֶה מֵהֶן קָרֵב תְּחִילָּה. רַב אָמַר. שֵׁינִי שֶׁבְּזוּג שֵׁינִי. רִבִּי יוֹחָנָן אָמַר. שֵׁינִי שֶׁבֵּין זוּג רִאשׁוֹן. אָמַר רִבִּי זְעוּרָה. טַעֲמָא דְרִבִּי יוֹחָנָן. וְעָשָׂהוּ חַטָּאת. כָּרִאשׁוֹן. אָמַר רִבִּי לָא. טַעֲמָא דְרִבִּי יוֹחָנָן. וְעָשָׂהוּ חַטָּאת. קְבָעוֹ בַתְּלִיָיה שֶׁלֹּא יִידָּחֶה. וְאַתְיָא כָּהִיא דְאָמַר רִבִּי יוֹנָה בְשֵׁם רִבִּי זְעוּרָה. וְעָשָׂהוּ חַטָּאת. קְבָעוֹ בַתְּלִיָיה שֶׁיִּזְדַּוֵוג לֹו חֲבֵירוֹ. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן. מֵת שֵׁינִי שֶׁבֵּין זוּג שֵׁינִי. שֵׁינִי שֶׁבֵּין זוּג רִאשׁוֹן מָהוּ שֶׁיִידָּחֶה. אֲתַא רִבִּי בָּא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. מֵת שֵׁינִי שֶׁבֵּין זוּג שֵׁינִי. שֵׁינִי שֶׁבֵּין זוּג רִאשׁוֹן כְּבָר נִדְחֶה. [כָּל שֶׁכֵּן מִחְלְפֵיהּ שִׁיטָּתֵיהּ דְּרַב. מֵת שֵׁנִי בְּזוּג רִאשׁוֹן. שֵׁנִי שֶׁבְּזוּג שֵׁנִי כְּבָר נִדְחֶה.] הִגְרִיל שְׁלֹשָׁה לִיתֵּן מֵאֶחָד עַל הַבַּדִּין. וּמֵאֶחָד עַל הַפָּרֹכוֹת. וּמֵאֶחָד עַל מִזְבֵּחַ הַזָּהָב. אֵי זֶה מֵהֶן הַמִּשְׁתַּלֵּחַ. רִבִּי זְעוּרָה אָמַר. לְכַפֶּר עָלָיו. אֵת שֶׁהוּא מְכַפֵּר בּוֹ חֲבֵירוֹ מִשְׁתַלֵּחַ. אֵת שֶׁאֵינוֹ מְכַפֵּר בּוֹ אֵין חֲבֵירוֹ מִשְׁתַלֵּחַ. רִבִּי הִילָא אָמַר. לְכַפֶּר. עָלָיו. אֵת שֶׁהוּא גוֹמֵר בּוֹ אֶת כָּל הַכַּפָּרָה חֲבֵירוֹ מִשְׁתַלֵּחַ. אֵת שֶׁאֵינוֹ גוֹמֵר בּוֹ אֶת כָּל הַכַּפָּרָה אֵין חֲבֵירוֹ מִשְׁתַלֵּחַ. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָה. שְׁלָשְׁתָּן מִשְׁתַּלְּחִין. עַל דַּעְתֵּיהּ דְּרִבִּי הִילָא. אֵינוֹ מִשְׁתַלֵּחַ אֶלָּא אַחֲרוֹן בִּלְבַד. שֶׁאֵין חַטַּאת צִיבּוּר מֵתָה. רִבִּי יְהוּדָה אוֹמֵר תָּמוּת. וְקַשְׁיָא עַל דְּרִבִּי יְהוּדָה. וְיֵשׁ אַדַם מַגְרִיל לְמִיתָה מִשָּׁעָה רִאשׁוֹנָה. אָמַר רִבִּי אָבוּן. וְלֹא אַשְׁכַּחְנָן כֵּן עַל דְּרִבִּי אֱלִיעֶזֶר. דְּרִבִּי אֱלִיעֶזֶר אָמַר. יָמוּתוּ. אָמַר רִבִּי מָנָא. הֵן דְּאַתְּ מַקְשֵׁי לָהּ עַל דְּרִבִּי יְהוּדָה קְשִׁיתָהּ עַל דְּמַתְנִיתָה. דְּתַנִּינָן תַּמָּן. וְולַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ יָמוּתוּ. וְיֵשׁ אָדָם מֵימַר לְמִיתָה מִשָּׁעָה הָרִאשׁוֹנָה.

MISHNAH: The commandment for the two he-goats of the Day of Atonement is that they be equal in looks, in height, and in value, and be bought simultaneously. Even if they are not equal they are qualified; if one was bought one day and the other the next day they are qualified. If one of them dies, if it died before he drew lots he should take a match for the second one; if it dies after he drew lots one brings two and he draws new lots for them. Then he shall say if the one for Hashem dies, “the one for which the lot for Hashem is drawn shall be taken in its stead.” And if the one for Azazel died, “the one for which the lot for Azazel is drawn shall be taken in its stead.” The second one shall graze until it becomes unfit, then be sold, and its proceeds used for voluntary sacrifices since no public purification sacrifice is allowed to die. Rebbi Jehudah says, it shall die. In addition, Rebbi Jehudah says, if the blood is spilled the one to be sent away shall die, if the one to be sent away dies the blood shall be spilled. HALAKHAH: “The two he-goats of the Day of Atonement,” etc. 3:10 (Notes 150–162) and Ševuot 4:1 (Notes 7–17). He-goats 16:5,7,8. Babli 62b, Sifra Aḥare Parasḥah 2(1). , the minimum of he-goats are two. If so, why does it say two ? That they be equal. [ Sheep . 27:38, Num . 28:3. , the minimum of sheep are two. If so, why does it say two ? That both be equal.] Birds 14:4. , the minimum of birds are two. If so, why does it say two ? That both be equal. Trumpets 10:2. , the minimum of trumpets are two. If so, why does it say two ? that both be equal. Rebbi Haggai objected before Rebbi Yose. Is there not written 19:17. : The two men who have the lawsuit shall stand before the Eternal? Now men, is not two the minimum of “men”? If so, why does it say two ? That both be equal? But it is written 24:17. : Do not bend the lawsuit of the proselyte, the orphan,… So we find that a proselyte can have a lawsuit against one who is not a proselyte, an orphan may have a lawsuit against one who is not an orphan, a widow against somebody who is not a widow. Then why does the verse say two ? It is free to be combined and one may infer from it an equal cut. It is said here two and it is said there two. Since there two means men but not women nor underaged, also here two means men but not women nor underaged. From this we learn that a woman may not be a (judge) [witness]; consequently a woman may not be a (witness) [judge]. Rebbi Yose ben Rebbi Abun, Rebbi Ḥuna in the name of Rebbi Yose. It is said here two, [ by the mouth of two witnesses 17:6. ] , and it is said there two, two men remained in the camp 11:27. . Since there two means men but not women nor underaged, also here two means men but not women nor underaged. Then why is it said ( two ) [ and the two men shall stand ]? Lest one of them be standing while the other be sitting; [one is silent while the other talks], one says everything he has to say, but to the other one says, make your statement short. With one the judge is friendly, to the other he is unfriendly, lets one sit and the other stand. [They said in the name of Rebbi Ismael, one says to him, either you dress as he is dressed or pay him to be dressed as you are.] Rebbi Jehudah said, I heard that if the judge wants to let both of them sit, he may tell them to sit down. What is forbidden is that one be standing and the other sitting; or that one says everything he has to say, but to the other one says, make your statement short, etc. Rebbi Abba said in the name of Rav Ḥuna: The witnesses have to stand while testifying. Rebbi Jeremiah in the name of Rebbi Abbahu: Also the parties have to stand at the moment the testimony is delivered.. If they are equal in price but unequal in value, the he-goats are not as commanded; equal in value but not equal in price, the he-goats are as commanded. Better in its body or better in its looks, what is preferable? Rebbi Jeremiah thought to say that we may understand it from the following: Of cut greenish and dry uncut, cut greenish is preferable the sacrifice of first barley ( Lev. 2:14) which has to be greenish grain parched with fire, peeled barley of the fresh ear. While the ˋomer should be freshly cut, if the choice is only between cut moist or uncut completely dry barley, cut moist grain is preferable since this is explicitly required by the verse. אָבִיב is barley which is edible but still has a moist greenish tint; in Southern Germany known as Grünkern. Cf. Tosephta Menaḥot 10:33. . This implies, better in its body [or better in its looks], better in its body is preferable. So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice 16:19. , of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.] If he drew lots for three pairs, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is sent away? Rebbi Zeˋira said, to atone on him , one with whom one atones, the companion is sent away; one with whom one does not atone, the companion is not sent away. Rebbi Hila said, to atone on him , one with whom one completes atonement, the companion is sent away, one with whom one does not complete atonement, the companion is not sent away. In Rebbi Zeˋira’s opinion, all three are sent away. In Rebbi Hila’s opinion, only the last one is sent away. “Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer 27:10). In the case of (voluntary) well-being offerings, both animals are dedicated as well-being offerings. For obligatory offerings, two animals cannot be brought instead of one. In Mishnah Temurah 3:3, the majority rules that the replacement of a valid reparation offering and any of its offspring shall be put out to graze until they develop a defect which makes them unfit as sacrifices, then be sold, and the proceeds given to the Temple to be used for additional sacrifices, But R. Eliezer rules that they have to be allowed to die immediately without any benefit to the Temple. R. Jehudah as student of his father R. Illay, a student of R. Eliezer, can be presumed to follow the latter’s teachings. , as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there 4:1. In case of a purification offering everybody agrees with R. Eliezer, and one of the he-goats for which lots are drawn is a purification offering. , “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

בָּא לֹו אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסָמַךְ שְׁתֵּי יָדָיו עָלָיו וְנִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר אָנָּא הַשֵּׁם עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא הַשֵּׁם כַּפֶּר נָא וְגו׳. תַּנֵּי בַּר קַפָּרָא. עָווּ פָּשְׁעוּ חָטְאוּ. שֶׁלֹּא לְהַזְכִּיר גְּנוּיָין שֶׁלְיִשְׂרָאֵל. יָעֳמַד חַי. מְלַמֵּד שֶׁהוּא עָתִיד לָמוּת. עַד מָתַי הוּא חָיָיה. עַד וְכִלָּה מִכַּפֵּר אֶת הַקּוֹדֶשׁ. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר. עַד שְׁעַת הַוִּידּוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה הַוִּידּוּי מְעַכֵּב. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן אֵין הַוִּידּוּי מְעַכֵּב. מַה נְפַק מִן בֵּינֵיהוֹן. שְׁלָחוֹ בְלֹא וִוידּוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה צָרִיךְ לְהָבִיא שָׂעִיר אַחֵר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן אֵינוֹ צָרִיךְ לְהָבִיא שָׂעִיר אַחֵר. אַף בַּפָּר כֵּן. שְׁחָטוֹ בְלֹא וִידּוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה צָרִיךְ לְהָבִיא פָר אַחֵר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן אֵינוֹ צָרִיךְ לְהָבִיא פָר אַחֵר. נִתְוַדֶּה וּשְׁחָטוֹ וְנִשְׁפַּךְ הַדָּם. וְאַתְּ אָמַר. צָרִיךְ לְהָבִיא פָר אַחֵר. צָרִיךְ לְהִתְוַדּוֹת עָלָיו פַּעַם שְׁנִיָיה אוֹ כְּבָר יָצָא בְוִידּוּיּוֹ שֶׁלְרִאשׁוֹן. אַף בְּשָׂעִיר הָמִּשְׁתַּלֵּחַ כֵּן. צְרִיךְ לְהַגְרִיל עָלָיו פַּעַם שְׁנִיָיה אוֹ כְבַר יָצָא בְהַגְרִילוֹ שֶׁלְרִאשׁוֹן.

MISHNAH: He came to the he-goat to be sent away and leaned on it with both his hands and confessed. And thus he was saying: “Please Hashem, they acted criminally, offended, sinned before You, Your people, the House of Israel. Please Hashem, please atone the criminal acts,” etc. HALAKHAH: Bar Qappara stated, “they acted criminally, offended, sinned,” in order not to mention the shame of Israel. 2(5), It shall be made standing alive, This teaches that in the end it will die 16:9. Since the he-goat could not stand if he were not alive, the emphasis on “alive” in this verse implies that later it will not be alive, that it should not be let free in the desert but be thrown from a cliff. . 1:10 (Notes 127–241). How long must it live? Up to he will finish atoning the Sanctuary 16:20. Since there can be no atonement without confession, this will include the last confession of the High Priest even though it is mentioned only in v. 21. , the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

מְסָרוֹ לְמִי שֶׁהוּא מוֹלִיכוֹ. הַכֹּל כְּשֵׁרִין לְהוֹלִיכוֹ אֶלָּא שֶׁעָשׂוּ כֹּהֲנִים גְּדוֹלִים קֶבַע וְלֹא הָיוּ מַנִּיחִין יִשְׂרָאֵל לְהוֹלִיכוֹ. אָמַר רַבִּי יוֹסֵי מַעֲשֶׂה וְהוֹלִיכוֹ עַרְשְׂלָא מִצִּיפּוֹרִין וְיִשְׂרָאֵל הָיָה: וְשִׁלַּח בְּיַד אִישׁ. לְהַכְשִׁיר אֶת הַזָּר. עִתִּי. שֶׁיְּהֵא עָתִיד. עִתִּי. שֶׁיְּהֵא מְזוּמָּן. עִתִּי. אַף בַּשַּׁבָּת. עִתִּי. אַף בְּטוּמְאָה. לֹא הוּא עָתִיד הוּא מְזוּמָּן. אֶלָּא שֶׁלֹּא יְשַׁלְּחֶנּוּ בְיַד שְׁנַיִם. שִׁילָּחוֹ בְיַד שְׁנַיִם מָהוּ שֶׁיְּטַמֵּא בְגָדִים. נִישְׁמְעִינָהּ מִן הָדָא. וְהַמְשַׁלֵּחַ. לֹא הַמְשַׁלֵּחַ אֶת הַמִּשְׁתַּלֵּחַ. הָדָא אָמְרָה. שִׁילָּחוֹ בְיַד שְׁנַיִם אֵינוֹ מְטַמֵּא בְגָדִים. בָּרַח דֶּרֶךְ הֲלִיכָה מְטַמֵּא בְגָדִים. דֶּרֶךְ חֲזִירָה אֵינוֹ מְטַמֵּא בְגָדִים. שָׁאֲלוּ אֶת רִבִּי אֱלִיעֶזֶר. חָלָה הַשָּׁלִיחַ. אֲמַר לָהֶן. כָּךְ תְּהוּ בְשָׁלוֹם. וְאִם חָלָה הַמִּשְׁתַּלֵּחַ. אֲמַר לָהֶן. יָכוֹל הוּא לִטְעוֹן אֶתְכֶם וְלִי. דְּחָייוֹ וְלֹא מֵת. אֲמַר לָהֶן. כֵּן יְהוּ אוֹיְבֵי הַשָּׁמַיִם. לֹא שֶׁהָיָה רִבִּי אֱלִיעֶזֶר מַפְלִיגָן אֶלָּא שֶׁלֹּא הָיָה אוֹמִֵר לָהֶן דְּבָרִים שֶׁלֹּא שְׁמָעָן מִיָּמָיו. וְחֲכָמִים אוֹמְרִים. חָלָה הַשָּׁלִיחַ מְשַׁלְּחוֹ בְיַד אַחֵר. חָלָה הַמִּשְׁתַּלֵּחַ מַרְכִּיבוֹ עַל הַחַמּוֹר. דְּחָייוֹ וְלֹא מֵת. יוֹרֵד אַחֲרָיו וּמֵמִיתוֹ. כָּל יָמִים שֶׁהָיָה שִׁמְעוֹן הַצַּדִּיק קַיָים לֹא הָיָה מַגִּיעַ לְמַחֲצִית הָהָר עַד שֶׁנַּעֲשֶׂה אֵיבָרִין אֵיבָרִין. מִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק הָיָה בוֹרֵחַ לַמִּדְבָּר וְהַסַרָקִיִין אוֹכְלִין אוֹתוֹ. כָּל יָמִים שֶׁהָיָה שִׁמְעוֹן הַצַּדִּיק קַיָים הָיָה גּוֹרָל שֶׁלַּשֵּׁם עוֹלֶה בְּיָמִין. מִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פְּעָמִים בַּיָּמִין פְּעָמִים בַּשְּׂמֹאל. כָּל יָמִים שֶׁהָיָה שִׁמְעוֹן הַצַּדִּיק קַיָים הָיָה נֵר מַעֲרָבִי דוֹלֵק. מִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פְּעָמִים כָּבָה פְּעָמִים דָּלַק. כָּל יָמִים שֶׁהָיָה שִׁמְעוֹן הַצַּדִּיק קַיָים הָיָה לָשׁוֹן שֶׁלִזְהוֹרִית מַלְבִּין. מִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק פְּעָמִים מַלְבִּין פְּעָמִים מַאֲדִים. כָּל יָמִים שֶׁהָיָה שִׁמְעוֹן הַצַּדִּיק קַיָים הָיָה אוֹר הַמַּעֲרָכָה מִתְגַּבֵּר וְעוֹלֶה. מִשֶּׁהָיוּ נוֹתְנִין שְׁנֵי גֵיזִירֵי עֵצִים בַּשַּׁחֲרִית לֹא הָיוּ נוֹתְנִין כַּל הַיּוֹם. מִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק תָּשַׁשׁ כּוֹחָהּ שֶׁלַּמַּעֲרָכָה וְלֹא הָיוּ נִמְנַעִין לִהְיוֹת נוֹתְנִין עֵצִים כַּל הַיּוֹם. כָּל יָמִים שֶׁהָיָה שִׁמְעוֹן הַצַּדִּיק קַיָים הָיְתָה בְרָכָה מְשׁוּלַּחַת בִּשְׁתֵּי הַלֶּחֶם וּבְלֵחֵם הַפָּנִים. וְהָיָה נוֹפֵל לְכָל אֶחָד וְאֶחָד עַד כְּזַיִת. וְיֵשׁ מֵהֶן שֶׁהָיוּ אוֹכְלִין וּשְׂבֵיעִין. וְיֵשׁ מֵהֶן שֶׁהָיוּ אוֹכְלִין וּמוֹתִירִין. מִשֶּׁמֵּת שִׁמְעוֹן הַצַּדִּיק נִיטְלָה בְרָכָה מִשְׁתֵּי הַלֶּחֶם וּמִלֶּחֵם הַפָּנִים. וְהָיָה נוֹפֵל לְכָל אֶחָד וְאֶחָד מֵהֶן עַד כְּאָפוּן. הַצְּנוּעִים הָיוּ מוֹשְׁכִין אֶת יְדֵיהֶן. וְהַגַּרְגְּרָנִים הָיוּ פוֹשְׁטִין אֶת יְדֵיהֶן. מַעֲשֶׂה בְכֹהֵן אֶחָד בְּצִיפּוֹרִין שֶׁנָּטַל חֶלְקוֹ וְחֶלֶק חֲבֵירוֹ. וְהוּא הָיָה נִקְרָא בֶּן הָאָפוּן עַד הַיּוֹם. הוּא שֶׁדָּוִד אָמַר אֱלֹהַי פַּלְּטֵינִי מִיַּד רָשָׁע מִכַּף מְעַוֵול וְחוֹמֵץ. [תַּנֵּי.] אַרְבָּעִים שָׁנָה עַד שֶׁלֹּא חָרֵב בֵּית הַמִּקְדָּשׁ הָיָה נֵר מַעֲרָבִי כָּבָה וְלָשׁוֹן שֶׁלִזְהוֹרִית מַאֲדִים וְגּוֹרָל שֶׁלַּשֵּׁם עוֹלֶה בַשְּׂמֹאל. וְהָיוּ נוֹעֲלִין דַּלְתּוֹת הַהֵיכָל מִבָּעֶרֶב וּמַשְׁכִּימִין וּמוֹצְאִין אוֹתָן פְּתוּחִין. אָמַר לוֹ רַבָּן יוֹחָנָן בֶּן זַכַּיי. הֵיכַל. לָמָּה אַתָּה מְבַהֲלֵינוּ. יוֹדָעִין אָנוּ שֶׁסּוֹפָךְ לִיחָרֵב. שֶׁנֶּאֱמַר פְּתַח לְבָנוֹן דְּלָתֶיךָ וְתֹאכַל אֵשׁ בַּאֲרָזֶיךָ. אַרְבָּעִים שָׁנָה שִׁימֵּשׁ שִׁמְעוֹן הַצַּדִּיק אֶת יִשְׂרָאֵל בִּכְהוּנָּה גְדוֹלָה. וּבַשָּׁנָה הָאַחֲרוֹנָה אָמַר לָהֶן. בַּשָּׁנָה זוֹ אֲנִי מֵת. אָמְרוּ לוֹ. לְמִי נִמְנֶה אַחֲרֶיךָ. אָמַר לָהֶן. הֲרֵי נְחוֹנְיוֹן בְּנִי לִפְנֵיכֶם. הָלְכוּ וּמִינּוּ אֶת נְחוֹנְיוֹן. וְקִינֶּא בוֹ [שִׁמְעוֹן] אָחִיו וְהָלַךְ וְהִלְבִּישׁוֹ [אוּנְקְ]לָה וְחֲגָרוֹ (צוּצָל) [צִלְצָל]. אָמַר לַהֶן. רְאוּ מַה נָדַר לַאֲהוּבָתוֹ. אָמַר לָהּ. לִכְשֶׁאַשַּׁמֵּשׁ בִּכְהוּנָּה גְדוֹלָה אֶלְבַּשׁ נַקְלָה שֶׁלָּיִךְ וְאַחְגּוֹר (בְּצוּצָל) [בְּצִלְצָל] שֶׁלָּיִךְ. בָּדְקוּ אֶת הַדְּבָרִים וְלֹא מָצְאוּ [אוֹתוֹ]. אָמְרוּ. מִשָּׁם בָּרַח לְהַר הַמֶּלֶךְ. מִשָּׁם בָּרַח לְאַלֵכְסַנְדְּרִיאָה וְעָמַד וּבָנָה שָׁם מִזְבֵּחַ. וְקַרַא עָלָיו אֶת הַפָּסוּק הַזֶּה בַּיּוֹם הַהוּא יִהְיֶה מִזְבֵּחַ לַיי בְּתוֹךְ אֶרֶץ מִצְרָיִם. וַהֲרֵי הַדְּבָרִים קַל וָחוֹמֶר. וּמַה אִם זֶה שֶׁבָּרַח מִן הַשְּׂרָרָה רְאוּ הֵיאַךְ נְחַזֵּר עָלֶיהָ בַסּוֹף. מִי שֶׁהוּא נִכְנַס וְיוֹצֵא עַל אַחַת כַּמָּה וְכַמָּה. תַּנֵּי. זוֹ דִבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. לֹא כִי אֶלָּא מִינּוּ אֶת שִׁמְעוֹן. וְקִינֶּא בוֹ נְחוֹנְייוֹן אָחִיו וְהָלַךְ וְהִלְבִּישׁוֹ נַקְלָה וְחֲגָרוֹ (צוּצָל) [צִלְצָל]. אָמַר לַהֶן. רְאוּ מַה נָדַר לַאֲהוּבָתוֹ כול׳ הֵיךְ קַדְמִיָיא. וַהֲרֵי הַדְּבָרִים קַל וָחוֹמֶר. וּמַה אִם מִי שֶׁלֹּא נִכְנַס לַשְּׂרָרָה רְאוּ הֵיאַךְ הֶעֱשִׂיא אֶת יִשְׂרָאֵל לַעֲבוֹדָה זָרָה. מִי שֶׁהוּא נִכְנַס וְיוֹצֵא עַל אַחַת כַּמָּה וְכַמָּה.

MISHNAH: He handed him over to the one who led him. Everybody is qualified to lead him, but the High Priests made it an institution that they did not let an Israel lead him. Rebbi Yose said, it happened that Arsela from Sepphoris led it, and he was an Israel. HALAKHAH: He shall send him by a man 16:21. , to qualify the non-Cohen. Timely 16:21. . that he be ready; timely, that he be prepared. Timely, even on the Sabbath; timely, even in impurity. Can he be not ready but prepared? But that he should not send him by two people. If he sent him by two people, does he make clothing impure 16:26 states that the person bringing the scapegoat to the desert becomes impure together with his clothing. ? Let us hear from the following: And the one who sends 16:26. ; not who was sending the one who sends. This implies that if he sent him by two people, it does not make clothing impure. If it escapes in the direction in which it is going, it makes clothing impure, in the opposite direction it does not make clothing impure. “They asked Rebbi Eliezer, if the agent got sick? He said to them, so you shall be in peace. If the scapegoat fell ill? He said to them, it can carry you and me. If he pushed it but it did not die? He said to them, so it shall happen to all enemies of Heaven. Not that Rebbi Eliezer wanted to distract them, only that he did not tell them statements which he never had heard. But the Sages are saying, if the agent got sick, he sends it by somebody else/ If the scapegoat fell ill, he lets it be carried on a donkey. If he pushed it but it did not die, he has to descend after it and kill it.” 13:6–8. “All during Simeon the Just’s lifetime he did not fall down half the mountain before he dissolved into limbs; after Simeon the Just’s death he fled to the desert and was eaten by the Saracens. All during Simeon the Just’s lifetime the lot for Hashem came up in his right hand; after Simeon the Just’s death sometimes it came up to the right, sometimes to the left. All during Simeon the Just’s lifetime the Easternmost light was burning; after Simeon the Just’s death sometimes it was extinguished, sometimes burning. All during Simeon the Just’s lifetime the shiny strip turned white; after Simeon the Just’s death sometimes it turned white, sometimes it turned red. All during Simeon the Just’s lifetime the fire on the altar steadily increased; after they had put on two logs in the morning they did not add anything during the day. After Simeon the Just’s death the fire weakened; the had to add wood all day long. All during Simeon the Just’s lifetime a blessing was in the Two Breads 23:17. and the shew-bread; the part of each one came to an olive sized bite; some of them ate and were full, some of them ate and left over. After Simeon the Just’s death the blessing was taken from the Two Breads and the shew-bread; the part of each one came only to a pea-sized bit. The decent ones refrained from taking; the gluttons stretched out their hands. It happened that a Cohen from Sepphoris took his and another’s part; he was called “pea-sized one” to this day. This is what David said 71:4. , My God, let me escape from the hand of the evildoer, from the palm of the criminal and oppressor .” It was stated: “Forty years before the Temple was destroyed was the Eastern light extinguished, and the shiny strip became red, and the lot of the Name came up in the left hand. They were locking the doors of the Temple hall in the evening and in the morning they found them open. Rabban Johanan ben Zakkai addressed it: ‘Temple hall, why do you frighten us? We know that in the end you will be destroyed, as it was said 11:1. , Lebanon to Deut. 3:25; Sifry Num. 134, Deut. 28. The last source identifies the Temple Mount as “Lebanon”. , open your doors so fire may consume your cedars. ’” Simeon the Just served Israel as High Priest for forty years, and in the last year he told them, in this year I am going to die. 109b. Josephus dates the building of the Onias Temple three generations later. They asked him, whom shall we appoint in your stead? He told them, there is my son Onias before you. They went and appointed Onias. His brother [Simon] was jealous of him, he went and dressed him in an undershirt 16, Note 111. The spelling in the Hebrew text here is the corrector’s following the Babli, erasing the Yerushalmi spelling retained later in the parallel statement of R. Jehudah. and girded him with a belt. He told them, look what this one vowed to his sweetheart: when I shall serve as High Priest I shall wear your undershirt and gird myself with your belt 25, this plot presupposes an extremely ignorant High Priest. . They investigated and did not find [him]. It is said, he fled to King’s Mountain, from there he fled to Alexandria, based himself there and built there an altar, over which he recited this verse 16:16. , on that day there will be an altar for the Eternal inside the Land of Egypt. Is that not an argument de minore ad majus ? See how this one who fled from prominence went to seek it at the end, if one attained it and lost it not so much more? It was stated, these are the words of Rebbi Meïr. Rebbi Jehudah said, it was not so but they appointed Simeon; his brother Onias was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart etc., as before has to be inserted here. Is that not an argument de minore ad majus? See how this one who never attained prominence forced Israel to foreign worship 109b there is a discussion whether the illegitimate Onias Temple is classified as idolatry or not. , if one attained it and lost it not so much more?

וְכֶבֶשׁ עָשׂוּ לוֹ מִפְּנֵי הַבַּבְלִיִּים שֶׁהָיוּ מְתַלְּשִׁים בִּשְׂעָרוֹ וְאוֹמְרִים לוֹ טֹל וָצֵא טֹל וָצֵא. יְקִּירֵי יְרוּשָׁלַיִם הָיוּ מְלַוִּין אוֹתוֹ עַד סוּכָּה הָרִאשׁוֹנָה. עֶשֶׂר סוּכּוֹת מִירוּשָׁלַיִם וְעַד צוּק תִּשְׁעִים רִיס שִׁבְעָה וּמֶחֱצָה לְכָל מִיל: עַל כָּל סוּכָּה וְסוּכָּה אוֹמְרִים לוֹ הֲרֵי מָזוֹן וַהֲרֵי מַיִם וּמְלַוִּין אוֹתוֹ מִסּוּכָּה לְסוּכָּה חוּץ מִן הָאַחֲרוֹן שֶׁבָּהֶן שֶׁאֵינוֹ מַגִּיעַ עִמּוֹ לַצּוּק אֶלָּא עוֹמֵד מֵרָחוֹק וְרוֹאֶה אֶת מַעֲשָׂיו: אִית תַּנָּיֵי תַנֵּי. כָּבַשׁ גּוּפוֹ. אִית תַּנָּיֵי תַנֵּי. כֶּבֶשׁ מַמָּשׁ. אָמַר רִבִּי חִיָיה בַּר יוֹסֵף. אֲלֶכְסַנְדְּרִיִין הָיוּ אוֹמְרִין. עַד מָתַי אַתֶּם תּוֹלִין אֶת הַקַּלְקָלָה בָנוּ. יַקִּירֵי יְרוּשָׁלַיִם הָיוּ מְלַוִּין אוֹתוֹ עַד סוּכָּה הָרִאשׁוֹנָה. תַּנֵּי. עֶשֶׂר סוּכּוֹת בְּתוֹךְ שְׂנֵים עָשָׂר מִיל. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. עֶשֶׂר סוּכּוֹת בְּתוֹךְ עֲשָׂרָה מִיל. רִבִּי יוֹסֵי אוֹמֵר. חָמֵשׁ. [וְכוּלָּן עַל יְדֵי עֵירוּב.] וְכֵן אָמַר לִי אֱלִיעֶזֶר בְּנִי. יַכוֹל אֲנִי לַעֲשׂוֹתָן שְׁתַּיִם עַל יְדֵי עֵירוּב. עַל כָּל סוּכָּה וְסוּכָּה אוֹמְרִים לוֹ. הֲרֵי מָזוֹן וַהֲרֵי מַיִם. לְיַיפּוֹת אֶת כּוֹחוֹ. לָמָּה. שֶׁאֵין יֵצֶר הָרַע תָאֵב אֶלָּא דָבָר שֶׁהוּא אָסוּר לוֹ. כְּהָדָא רִבִּי מָנָא סְלַק (ל)מְבַקְּרָה לְרִבִּי חַגַּיי דַהֲוָה תָּשִׁישׁ. אֲמַר לֵיהּ. צְהִינָא. אֲמַר לֵיהּ. שְׁתֵה. שָׁבְקֵיהּ וּנְחַת לֵיהּ. בָּתָר שָׂעָה סְלַק לְגַבֵּיהּ. אֲמַר לֵיהּ. מָה עָבְדַת הַהִיא צְהִיוּתָךְ. אֲמַר לֵיהּ. כַּד שְׁרִית לִי אָזְלַת לָהּ. רִבִּי חִיָיה בַּר בָּא הֲוָה מִשְׁתָּעֵי הָדֵין עוֹבְדָא. חַד בַּר נַשׁ הֲוָה מְהַלֵּךְ בַשּׁוּקָא וּבְרַתֵּיהּ עִימֵּיהּ. אָמְרָה לֵיהּ בְרַתֵּיהּ. אַבָּא. צְהִיָיא אֲנָא. אֲמַר לָהּ. אוֹרְכִין צִיבְחַד. אָמְרָה לֵיהּ. אַבָּא. צְהִיָיא אֲנָא. אֲמַר לָהּ. אוֹרְכִין צִיבְחַד. וּמִיתַת. רִבִּי אָחָא כַד מְפַנֵּי מוּסָפָא הֲוָה אֲמַר קוֹמֵיהוֹן. אֲחִינָן. מָאן דְּאִית לֵיהּ מֵיינוֹק יֵיזִיל בְגִינֵיהּ.

MISHNAH: They built him a ramp because of the Babylonians who were plucking his hair and saying to him, go quickly, go quickly. The venerables of Jerusalem were accompanying him to the first hut. There were ten huts between Jerusalem and the cliff, 90 stadia, 7½ per mil are 1 parasang or 4 mil.. The Greek stadion is a very badly defined measure; the reference here probably is to Egyptian measures; cf. Introduction to Tractates Šabbat and Eruvin. The huts were equally spaced, one mil apart. 90 stadia are 12 mil; as indicated in Mishnah 5 the people whose Sabbath domain was centered at the tenth hut could accompany him only for one mil; the last mil to the cliff he had to go by himself. . At each hut one tells him, here is food, here is water, and one accompanies him from hut to hut except for the last leg where one does not come with him to the crag but stands afar and observes his actions are 1 parasang or 4 mil.. The Greek stadion is a very badly defined measure; the reference here probably is to Egyptian measures; cf. Introduction to Tractates Šabbat and Eruvin. The huts were equally spaced, one mil apart. 90 stadia are 12 mil; as indicated in Mishnah 5 the people whose Sabbath domain was centered at the tenth hut could accompany him only for one mil; the last mil to the cliff he had to go by himself. . HALAKHAH: There are Tannaim who state, he compressed his body. There are Tannaim who state, a genuine ramp. Rebbi Ḥiyya bar Joseph said, the Alexandrians were saying, until when do you attribute the misconduct to us? “The venerables of Jerusalem were accompanying him to the first hut.” It was stated. “Ten huts within twelve mil, the words of Rebbi Meïr. Rebbi Jehudah says, ten from the preceding, the last hut is at mil 10, from which it is another two mil to the crag. In the reading of the Babli, the distance of the crag from the wall of Jerusalem would only be 11 mil for R. Jehudah. huts within ten mil. Rebbi Yose said, five [and all of them by eruv;] and so my son Eliezer said to me, I can make them five by eruv from the crag, as described in the Mishnah. In the version of R. Eliezer (Eleazar) ben R. Yose (in the Tosephta, R. Yose ben R. Jehudah), the venerables of Jerusalem make an eruv outside the city walls which allows them to accompany the scapegoat for two mil. At the end of these two mil they are met by people from the first hut who made an eruv halfway to the meeting point; they accompany to the first hut which is at distance 4 from the city wall. Another group of people who made an eruv in the opposite direction accompany the scapegoat halfway to the next hut which is at distance 8. In this version, the person leading the scapegoat has to walk the last two mil alone since the second group of people from the second hut have to stop at mil 10. . “At each hut one tells him, here is food, here is water.” In order to strengthen him. Why? For the evil inclination desires only what is forbidden to him. As the following: Rebbi Mana went to visit Rebbi Haggai who was weak. He told him, I am thirsty; he answered him, drink! He left him and went away. After an hour he visited him and asked him, how is your thirst? He told him, the moment you permitted me it went away. Rebbi Ḥiyya bar Abba told the following case: A man was walking in public with his daughter. His daughter said to him, my father, I am thirsty. He said to her, wait a little bit. She said to him, my father, I am thirsty. He said to her, wait a little bit, and she died. When Rebbi Aḥa finished the musaf prayer he said before them, our brothers, he who has small children should leave because of them.

וּמֶה הָיָה עוֹשֶׂה. חָלַק לָשׁוֹן שֶׁל זְהוֹרִית חֶצְיוֹ קָשַׁר בַּסֶּלַע וְחֶצְיוֹ קָשַׁר בֵּין שְׁתֵּי קַרְנָיו וְדוֹחֲפוֹ לַאֲחוֹרָיו מִתְגַּלְגֵּל וְיוֹרֵד לֹא הָיָה מַגִּיעַ לַחֲצִי הָהָר עַד שֶׁהוּא נַעֲשָׂה אֵבָרִים אֵבָרִים. בָּא וְיָשַׁב לוֹ תַּחַת הַסּוּכָּה הָאַחֲרוֹנָה עַד שֶׁתֶּחְשַׁךְ. מֵאֵימָתַי מְטַמֵּא בְגָדִים מִשֶּׁיֵּצֵא חוֹמַת יְרוּשָׁלַיִם. רִבִּי שִׁמְעוֹן אוֹמֵר מִשְּׁעַת דְּחִיָיתוֹ לַצוּק: [בָּרִאשׁוֹנָה הָיוּ קוֹשְׁרִין אוֹתוֹ בַחֲלוֹנוֹתֵיהֶן. וְיֵשׁ מֵהֶן שֶׁהָיָה מַלְבִּין וְיֵשׁ מֵהֶן שֶׁהָיָה מַאֲדִים. וְהָיוּ מִתָבַּיְישִׁין אֵלּוּ מֵאֵלּוּ. חָזְרוּ וְקָשְׁרוּ אוֹתוֹ בְפִתָחוֹ שֶׁל הֵיכָל. וְשָׁנִים שֶׁהָיָה מַלְבִּין וְיֵשׁ שָׁנִים שֶׁהָיָה מַאֲדִים. חָזְרוּ וְקָשְׁרוּ אוֹתוֹ בַסֶּלַע. כְּתִיב לְכוּ נָא וְנִוָּוכְחָה וגו׳. תַּנֵּי. רִבִּי אֱלִעֶזֶר אוֹמֵר. אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים שֶׁבֵּין שָׁמַיִם וָאָרֶץ כַּשֶּׁלֶג יַלְבִּינוּ. יוֹתֵר מִכָּאן כַּצֶּמֶר יִהְיוּ. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים. כִּשְׁנֵי אָבוֹת הָרִאשׁוֹנִים. כַּשֶּׁלֶג יַלְבִּינוּ. וְאִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ. אָמַר רִבִּי יוּדָא בַּר פָּזִי. אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִי כַּשֶּׁלֶג יַלְבִּינוּ. בָרִאשׁוֹן. אִם יַאְדִּימוּ כַתּוֹלָע כַּצֶּמֶר יִהְיוּ. בַּשֵּׁנִי. וְרַבָּנִין אָמְרִין. בִּזְמַן שֶׁעֲוֹונֹתָיו שֶׁל אַדַם כְּפִי שָׁנָיו. כַּצֶּמֶר יִהְיוּ.]

MISHNAH: What did he do? He split the shiny strip1:18. ; half of it he bound on the rock and half of it he bound between its horns. Then he pushed it backwards, it rolled descending. It did not reach half of the declivity before it dissolved into limbs. He goes and sits under the last hut until nightfall. From when on does he make garments impure 16:26. ? From when he exits the wall of Jerusalem; Rebbi Simeon says, from when he pushes on the crag. HALAKHAH: 9, Notes 119–121, not in the original text. Cf. Babli 67a, Roš Haššanah 31b. [Originally they were tying it to their windows; some of them were turning white and some turning red; these were ashamed in front of the others. They changed and tied it to the door of the Sanctuary. Some years it was turning white, in others turning red. They changed and tied it to the rock. It is written 1:18. , let us go and argue, etc. It was stated, Rebbi Eliezer said, If your sins were like years 1:1, Note 83. , etc., like the years from Heaven to Earth, they will be snow white; more than that, they shall be like wool. Rebbi Joshua said, if your sins were like years, like the years of the patriarchs, they will be snow white; more than that, they shall be like wool. Rebbi Yuda bar Pazi said, if your sins were like years they will be snow white, the first time, if they were like purple they shall be like wool, the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white .]

בָּא לוֹ אֵצֶל הַפָּר וְאֵצֶל הַשָּׁעִיר הַנִּשְׂרָפִין. קְרָעָן וְהוֹצִיא אֶת אֵמוּרֵיהֶן נְתָנָן בַּמָּגִס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ. קְלָעָן בַּמַּקְלוֹת וְהוֹצִיאָן לְבֵית הַשְּׂרֵיפָה. מֵאֵימָתַי מְטַמִּין בְּגָדִים מִשֶּׁיֵּצְאוּ חוֹמַת הָעֲזָרָה. רִבִּי שִׁמְעוֹן אוֹמֵר מִשֶּׁיִּצַּת הָאוּר בְּרוּבָּן: [בָּא לוֹ אֵצֶל פָּרוֹ וכו׳.] אֲנָן תַּנִּינָן. בָּא לוֹ אֵצֶל הַפָּר וְאֵצֶל שָׂעִיר הַנִּשְׂרָפִין. אִית תַּנָּיֵי תַנֵּי. בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אָמַר רִבִּי חֲנַנְיָה. קְרָאָ מְסַיֵיעַ לַמַּתְנִיתָן. וְהַמְשַׁלֵּחַ אֶת הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו. מַה כְתִיב בַּתְרֵיהּ. וְאֵת פַּר הַחַטָּאת וְאֵת שְׂעִיר הַחַטָּאת. אָמַר רִבִּי מָנָא. [וַאֲפִילוּ כהן] כָאהֵן דְּתַנִּינָן תַּנָּיָיא בָּרְיָיא אַתְיָא הִיא. כְּאִנַּשׁ דִּסְלַק מִטִּיבֵּרְיָא לְצִיפּוֹרִין. עַד דְּהוּא בְטִיבֵּרְיָא אָמְרִין. בְּצִיפּוֹרִין הוּא יְתִיב. רִבִּי זְרִיקָן אָמַר רִבִּי זְעוּרָה שָׁאַל. פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין שֶׁנִּיטְמְאוּ מָהוּ שֶׁיִּשָּׂרְפוּ כְמִצְוָותָן. מַה צְרִיכָה לֵיהּ. בְּשֶׁנִּיטְמְאוּ לִפְנֵי זְרִיקָה. אֲבָל אִם נִיטְמוּ אָחַר זְרִיקָה קוֹרֵא אֲנִי עָלְיו בְּמוֹעֲדוֹ. אַף בַּשַּׁבָּת. בְּמוֹעֲדוֹ. אַף בְּטוּמְאָה. [אָמַר רִבִּי יוֹסֵי. וְעָדָה שֶׁכָּתַב בּוֹ בְמוֹעֲדוֹ לֵית שְׁמַע מִינָּהּ כְּלוּם.] אָמַר רִבִּי מָנָא. לֹא מִיתְמְנַע רִבִּי יוֹסֵי רִבִּי קַיֵים הָכָא. וַאֲמַר לֵיהּ. קִיֵים בְּפַר מָשִׁיחַ וְעֵדָה. וְאָמַר לֵיהּ. רִבִּי בּוּן בַּר חִיָיה אָמַר רִבִּי לָעְזָר שָׁאַל. פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין שֶׁיָּצָא רוֹב הָאֵבֶר הַמַּשְׁלִים לָרוֹב. מִילְּתֵיהּ אָמְרָה. בְּרוּבּוֹ הַדָּבָר תָּלוּי. פְּשִׁיטָה הָדָא מִילְּתָא. יָצָא רוּבוֹ וְאַחַר כָּךְ יָצָא רוֹב הָאֵבֶר הַמַּשְׁלִים לָרוֹב. [לֹא צוֹרְכָא דְלֹא יָצָא אֵבֶר אֵבֶר וְאַחַר כָּךְ יָצָא רוֹב הָאֵבֶר הַמַּשְׁלִים לָרוֹב.] רִבִּי חִיָיה בַּר בָּא אָמַר רִבִּי לָעְזָר שָׁאַל. פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין שֶׁיָּצְאוּ וְחָזְרוּ. פְּשִׁיטָה דֶּרֶךְ חֲזִירָה אֵינוֹ מְטַמֵּא בְגָדִים. לָא צוֹרְכָא דְלָא מִכֵּיוָן שֶׁהִתְחִילוּ לָצֵאת מָהוּ שֶׁיְּטַמּוּ בְגָדִים. הָתִיב רִבִּי בָּא. וְהָא תַנִּינָן. הָיוּ סוֹבְלִין אוֹתָן בְּמוֹטוֹת. יָצְאוּ הָרִאשׁוֹנִים חוּץ לְחוֹמַת עֲזָרָה הָאַחֲרוֹנִים לֹא יָצָאוּ. הָרִאשׁוֹנִים מְטַמִּין בְּגָדִים. הָאַחֲרוֹנִים אֵינָן מְטַמִּין בְּגָדִים עַד שֶׁיֵּצֵאוּ. יָצְאוּ אֵילּוּ וְאֵילּוּ [מְטַמְּאִין בְּגָדִים]. אָמַר רִבִּי יוּדָן אָבוּי דְרִבִּי מַתַּנְיָה. שַׁנְיָיא הִיא. דִּכְתִיב וְהוֹצִיא. עַד שֶׁיּוֹצִיא רְשׁוּת כָּל הַמּוֹצִיא. רִבִּי יִרְמְיָה אָמַר רִבִּי לָעְזָר שָׁאַל. פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין שֶׁנִּיטְמוּ מָהוּ שֶׁיִיפָּסְלוּ מִשֵּׁם יוֹצֵא. מַה צְרִיכָה לֵיהּ. כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בְּרַם כְּרִבִּי יוֹחָנָן פְּשִׁיטָא לֵיהּ. דְּאִיתְפַּלְּגוֹן. הַשּׁוֹחֵט תּוֹדָה בִּפְנִים וְלַחְמָהּ חוּץ לַחוֹמָה. לֹא קָדַשׁ הַלֶּחֶם. רִבִּי יוֹחָנָן אָמַר. חוץ לְחוֹמַת יְרוּשָׁלִַם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. חוץ לְחוֹמַת הָעֲזָרָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּדַעְתֵּיהּ. דְּאָמַר רִבִּי אִמִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בְּשַׂר שְׁלָמִים שֶׁיָּצָא וְאַחַר כָּךְ נִכְנַס וְנִזְרַק עָלָיו מִן [הַדָּם] כְּבָר נִפְסָל מִשֵּׁם יוֹצֵא. אָמַר רִבִּי יוֹסֵה. וַאֲפִילוּ כְרִבִּי יוֹחָנָן צְרִיכָה לֵיהּ. יְרוּשָׁלִַם אַף עַל פִּי שֶׁאֵינָהּ מְחִיצָה לְקָדְשֶׁי קָדָשִׁים מְחִיצָה הִיא לְקֳדָשִׁים קַלִּים. חוץ לְחוֹמַת יְרוּשָׁלִַם אֵינָהּ מְחִיצָה לֹא לְקָדְשֶׁי קָדָשִׁים וְלֹא לְקֳדָשִׁים קַלִּין. אָמַר רִבִּי מָנָא. אֵינָהּ מְחִיצָה לָהֶן. רִבִּי לָעְזָר שָׁאַל. פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִים הַנִּשְׂרָפִין מָהוּ שֶׁיְּטַמּוּ בְגָדִים בְּלֹא הֶכְשֵׁר בְלֹא טוֹמְאָה מִפְּנֵי שֶׁסּוֹפָן לִטַּמּוֹת טוּמְאָה חֲמוּרָה. הָתִיב שְׁמוּאֵל קַפּוֹדָקִיָּא. מֵעַתָּה יְטַמּוּ אֶת אֵימוֹרֵיהֶן. אֶלָּא בְּשֶׁפִּירְשׁוּ. וַאֲפִילוּ תֵימַר. לֹא פִירְשׁוּ. כְּהָדָא. אֵין מֵי חַטָּאת מְטַמִּין דָּבָר לַחְזֹר וְלִיטַּמּוֹת מִמֶּנּוּ. הָתִיב רִבִּי יִרְמְיָה. הֲרֵי נִבְלַת עוֹף הַטָּהוֹר הֲרֵי הוּא מְטַמֵּא טוּמְאַת אוֹכְלִין בְּלֹא הֶכְשֵׁר בְלֹא טוֹמְאָה מִפְּנֵי שֶׁסּוֹפָן לְיטַּמּוֹת טוּמְאָה חֲמוּרָה. אָמַר רִבִּי יוֹסֵה. נִבְלַת עוֹף הַטָּהוֹר אֵין לָהּ מְחִיצָה. אֵילּוּ יֵשׁ לָהֶן מְחִיצָה. אָמַר רִבִּי מָנָא. נִבְלַת הָעוֹף הַטָּהוֹר יֵשׁ לָהּ מְחִיצָה. אָדָם הוּא מְחִיצָתָהּ. דְּאִי לֹא כֵן אִילּוּ הֵבִיא כֶלֶב וְהִלְבִּישׁוֹ בְגָדִים וְהֶאֱכִילוֹ נִבְלַת עוֹף הַטָּהוֹר. שֶׁמָּא אֵינוֹ מְטַמֵּא בְגָדִים בְּבֵית הַבְּלִיעָה. אָמַר רִבִּי לָעְזָר דְּרוֹמִיָּא. נִבְלַת הָעוֹף הַטָּהוֹר מְחִיצָתָהּ בְּכָל מָקוֹם. אֵילּוּ מְחִיצָתָן חוּץ לִירוּשָׁלִַם. אָמַר רִבִּי לָעְזָר. פָּרִים הַנִּשְׂרָפִין וּשְׂעִירִין הַנִּשְׂרָפִין שֶׁשְּׁחָטָן לִזְרוֹק אֶת דָּמָן לְמָחָר פִּיגֵּל. לְהַקְטִיר אֵימוֹרִין לְמָחָר פִּיגֵּל. לִשְׂרוֹף אֶת בְּשָׂרוֹ לְמָחָר לֹא פִיגֵּל. שֶׁלֹּא חִישֵּׁב לֹא לַאֲכִילַת אָדָם וְלֹא לַאֲכִילַת מִזְבֵּחַ. רִבִּי שַׁמַּיי בָעֵי. אָבְדוּ הָאֵימוֹרִין. מָהוּ לִזְרוֹק אֶת הַדָּם עַל הַבָּשָׂר. וְלָא שְׁמִיעַ דַּאֲמַר רִבִּי לָעְזָר. שֶׁלֹּא חִישֵּׁב לֹא לַאֲכִילַת אָדָם וְלֹא לַאֲכִילַת מִזְבֵּחַ. תַּנָּא רִבִּי זַכַּיי. [זָר] שֶׁשָּׂרַף מְטַמֵּא בְגָדִים. לֹא צוֹרְכָה דְלֹא מָהוּ שֶׁיְּהוּ כְשֵׁירִים בַּלַּיְלָה. קַל וָחוֹמֶר. מַה אִם הֶקְטֵר אֵימוֹרִין שֶׁאֵינָן כְּשֵׁירִין בְּזָר כְּשֵׁירִין בַלַּיְלָה. אֵילּוּ שֶׁהֵן כְּשֵׁירִין בְּזָר אֵינוֹ דִין שֶׁיְּהוּ כְשֵׁירִין בַּלַּיְלָה. וְהַשּׂוֹרֵף. לֹא הַמַּצִית אֶת הָאוֹר וְלֹא הַמְסַדֵּר אֶת הַמַּעֲרָכָה. אֵי זֶהוּ [הַשּׂוֹרֵף. זָהוּ] הַמְסַיֵיעַ בִּשְׁעַת שְׂרֵיפָה. [אָמַר רִבִּי יוֹסֵי. הָדָא אָמְרָה. מְסַיֵיעַ בִּשְׁעַת שְׂרֵיפָה] מְטַמֵּא בְגָדִים. רִבִּי אִמִּי בְשֵׁם רִבִּי אֶלְעָזָר. הַמְהַפֵּךְ בִּכְזַיִת מְטַמֵּא בְגָדִים. לֹא צוֹרְכָה אֶלָּא הָיָה עוֹמֵד בִּפְנִים וּבְיָדוֹ קוֹרָה וּמְהַפֵּךְ בִּכְזַיִת [מָהוּ]. נִישְׁמְעִינָהּ מִן הָדָא. וְהוֹצִיא וְשָׂרַף. מַה הַמּוֹצִיא עַד שֶׁיּוֹצִיא לַחוּץ. אַף הַשּׂוֹרֵף עַד שֶׁיִּשְׂרוֹף בַּחוּץ. תַּמָּן אָמַר חִזְקִיָּה. וְטָמֵא עַד הָעָרֶב. לְרַבּוֹת אֶת הַשּׂוֹרֵף. אוֹף הָכָא כֵן.

MISHNAH: He comes to the bull and the he-goat to be burned, cut them open and removed the inner parts, put then into a basin and burned them on the altar. He bound them to bars and took them out to the place of burning. When do they make garments impure 16:28. It is implied that other priests transport the carcasses to be burned. ? From the moment they leave the wall of the Temple courtyard; Rebbi Simeon says, from when the fire ignites most of them. HALAKHAH: [He comes to his bull, etc.] We have stated: “He comes to the bull and the he-goat to be burned.” There are Tannaim who state, the High Priest comes to read. Rebbi Ḥananiah said, the verse supports our Mishnah: He who sends the he-goat to Azazel shall wash his garments 16:26. . What is written next? And the purification bull and the purification he-goat 16:27. The sacrifices have to be burned outside the sacred domain. . Rebbi Mana said, it may be interpreted even following the Tanna of the baraita. If a person moves from Tiberias to Sepphoris, while he still is in Tiberias do people say, he dwells in Sepphoris. Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules 16:27, and by practice of the Temple service at a place different from that where disabled sacrifices are usually burned (Mishnah Zevaḥim 12:5). If in impurity they follow the rules of disabled sacrifices, they can be burned only in the following night and at a different place. ? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured I am applying to it, at its appointed time 9, 2 28:2. Sifry Num. 65, 142; Mekhilta Ba 5 (ed. Horovitz-Rabin p. 17), Tosephta Pisha 4:14; Pesaḥim 6:1 Notes 9, 10, Babli Pesaḥim 66a. , even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it 16 neither the expression “at its appointed time” nor an equivalent is mentioned, the argument simply does not apply in our case. .] Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation 4:1–21. Since these sacrifices can only be brought on a weekday, the only problem is that of the place of burning as given in Mishnah Zevaḥim 12:5. He will accept that they not be burned on the appointed place only if they become invalid by a cause other than impurity. {he said to him}. Rebbi Abun bar Ḥiyya said, Rebbi Eleazar asked: If of bulls and he-goats to be burned a limb left which completes a majority 104b. Since it was stated in Mishnah 7 that the carcasses become a source of severe impurity once they are brought outside the enclosure of the Temple courtyards, the question is the determination of the exact point in time when this happens. As stated in the next sentence, it is agreed that a majority of the carcass must have left. The question remains whether the majority is counted atom by atom, which would be impossible to determine exactly, or limb by limb. Since the only practical solution is to count limb by limb, must the limb which completes the majority be totally outside or possibly only partially. ? His question implies that the matter depends on a majority. The following is obvious: If most of it left and after this a limb left which completes a majority. [This must be: It left limb by limb and after this a limb left which completes a majority..] Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back105a. ? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state 12:6. : “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out 4:12, about the purification sacrifice of the anointed priest. , until he completely leave the domain from which it is taken out. 104a. Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: 7:3. “If somebody slaughters a thanksgiving sacrifice inside while its bread loaves of leavened bread ( Lev. 7:13). This is interpreted to mean that the loaves have to be nearby. The question is the definition of “nearby”. is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal 5:7). Nevertheless, meat taken out of the sacred precinct into the city before its time (i. e., before pouring the blood on the altar walls) disqualifies the entire sacrifice. The same argument can be applied to the case under discussion. . Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them. Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments 105a. without preparation 1:1 Note 7. Since the basis of this rule is Lev. 11:38 referring to grain which cannot become severely impure, it is concluded that severe impurity makes foodstuffs impure even without preparation. and without impurity 8:3, Babli Zebaḥim 105a.. since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return19:21) but the water itself remains pure in his hands, while in general an impure person makes water which he touches impure in the first degree. . Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity 1:1; Sifra Aḥare Pereq 11(5–6). It is inferred that Lev . 17:15 must refer to meat that only is forbidden because it is carcass meat, and that the verse cannot refer to four-legged animals since they are impure from the start, and it cannot refer to non-kosher animals or birds since for them the reference to tom meat would be irrelevant. The only meat which causes impurity only if taken into the mouth to be eaten is that of pure birds not correctly slaughtered. Babli Zevaḥim 105a, Ḥulin 121a. ? Rebbi Yose said, the carcass of a pure bird has no enclosure may be treated only in the sacred precinct. ; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem 5, Note 67. Pouring the blood on the altar is qualified as “eating by the altar.” Cf. Babli Zevaḥim 104b. . Rebbi Eleazar said, bulls and he-goats to be burned which he slaughtered with the intent to pour the blood the next day, he made piggul 5, Note 67. Pouring the blood on the altar is qualified as “eating by the altar.” Cf. Babli Zevaḥim 104b. . To burn the parts on the next day he made piggul . To burn the meat the next day he did not make piggul since he neither intended it as food for humans nor as food for the altar cannot apply. . Rebbi Shammai asked, if the parts were lost, may one pour the blood for the meat? He had not heard what Rebbi Eleazar had said, since he neither intended as food for humans nor as food for the altar. Rebbi Zakkai stated:A non-Cohen who burned makes garments impure 4:12,21; 16:28) to indicate that the burning outside the camp needs Cohanim. . One only has to ask, is it qualified during nighttime? It is an argument de minore ad majus . Since burning of the parts which is not qualified for a non-Cohen may be done in the night, for these which are qualified for a non-Cohen it is logical that it should be qualified during nighttime. And he who burns 16:28. . Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns ? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn 4:12, about the Anointed Priest’s bull. . Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening 19:7. ; to include him who burns. Here it is the same 124. .

אָמְרוּ לוֹ לְכֹהֵן גָּדוֹל הִגִּיעַ שָׂעִיר לַמִּדְבָּר. וּמִנַּיִין הָיוּ יוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר. דִּידַכָאוֹת הָיוּ עוֹשִׂין וּמְנִיפִין בַּסּוּדָרִין וְיוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר. אָמַר רַבִּי יְהוּדָה וַהֲלֹא סִימָן גָּדוֹל הָיָה לָהֶם שְׁלֹשֶׁת מִלִּין מִירוּשָׁלַיִם וְעַד בֵּית חוֹרוֹן. הוֹלְכִין מִיל וְחוֹזְרִין מִיל וְשׁוֹהִין כְּדֵי מִיל וְיוֹדְעִין שֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר. רַבִּי יִשְׁמָעֵאל אוֹמֵר וַהֲלֹא סִימָן אַחֵר הָיָה לָהֶם לָשׁוֹן שֶׁל זְהוֹרִית הָיָה קָשׁוּר עַל פִּתְחוֹ שֶׁל הֵיכָל וּכְשֶׁהִגִּיעַ שָׂעִיר לַמִּדְבָּר הָיָה הַלָּשׁוֹן מַלְבִּין שֶׁנֶּאֱמַר אִם יִהְיוּ חֲטָאֵיכֶם כַּשָּׁנִים כַּשֶּׁלֶג יַלְבִּינוּ: מָהוּ דִּידַכָיוֹת. קָבְּלָן.

MISHNAH: They told the High Priest that the he-goat arrived in the desert. And from where did they know that the he-goat arrived in the desert? They had overseers posted who waved sheets and they knew that the he-goat had arrived in the desert. Rebbi Jehudah said, did they not have an important sign? There are three mil from Jerusalem to Bet Horon seems more appropriate; it may designate Wadi al-Hoḏ. R. Jehudah does not require the he-goat to be on the crag, only outside agricultural land. ; they were walking one mil, returning one mil, and waiting for another mil; then they knew that the he-goat had arrived in the desert. Rebbi Ismael said, did they not have another sign? A shiny strip was tied to the door of the Temple hall; when the he-goat arrived in the desert it turned white, as it is said 16:26. , if your sins were like crimson they will be white like snow. HALAKHAH: What are διάδοχοι? Ones opposite one another.