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Today's Daf Yomi

June 17, 2021 | 讝壮 讘转诪讜讝 转砖驻状讗

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Yoma 67

Today’s daf is sponsored by Achsah Weinberg in honor of Rabbanit Michelle Farber, for the huge Hadran project, and for her daily teaching. And also in memory of her mother in law, Adele Weinberg, who passed away twenty years ago. “We are sure that she is very proud with the learning of her offspring.” And by Rina Baumel in honor of her mother, Judy Schwartz, for her birthday. “Mom, your care and devotion to our family, daily acts of chessed and endless learning are a true inspiration to me. I’m happy we are taking this journey of the Daf Yomi together. Happy birthday.”

The mishna and gemara describe the process of sending the goat to the desert and off the cliff. How many huts were on the way and how many mil (2000 cubits) were there between Jerusalem and the cliff? There are different opinions on the subject. They would offer him water to eat – how?? It was Yom Kippur!! He put a strip of red fabric – half on a rock and half between its horns. Why? Have they always done this or was tis originally done in the Temple? Are the limbs of the animal forbidden to benefit from? The gemara brings various drashot regarding the words used to describe the ceremony. The law of a goat is very difficult to understand 鈥 it is considered a chok, something we cannot understand but shouldn鈥檛 question. What is behind this ceremony? When does the sender become impure (also his clothes)? What happens in the Temple with the bull and the goat? They are taken out of Jerusalem to be burned and the innards are first removed to be burned on the altar.

Article with sources regarding the idea behind the goat sent to Azazel.

From the website AlHaTorah.org

转砖注讬诐 专讬住 砖讘注讛 讜诪讞爪讛 诇讻诇 诪讬诇 注诇 讻诇 住讜讻讛 讜住讜讻讛 讗讜诪专讬谉 诇讜 讛专讬 诪讝讜谉 讜讛专讬 诪讬诐 讜诪诇讜讬谉 讗讜转讜 诪住讜讻讛 诇住讜讻讛 讞讜抓 诪讗讞专讜谉 砖讘讛谉 砖讗讬谞讜 诪讙讬注 注诪讜 诇爪讜拽 讗诇讗 注讜诪讚 诪专讞讜拽 讜专讜讗讛 讗转 诪注砖讬讜

with a distance of ninety ris between them. As there are seven and a half ris for each mil, the total distance was twelve mil. At each and every booth, people there say to him: Here is food; here is water, if you need it. And they escort him from booth to booth, except for the last person at the last booth, who does not reach the cliff with him. Rather, he stands from a distance and observes his actions to ensure that he fulfills the mitzva properly.

诪讛 讛讬讛 注讜砖讛 讞讜诇拽 诇砖讜谉 砖诇 讝讛讜专讬转 讞爪讬讜 拽砖讜专 讘住诇注 讜讞爪讬讜 拽砖讜专 讘讬谉 砖谞讬 拽专谞讬讜 讜讚讞驻讜 诇讗讞讜专讬讜 讜讛讜讗 诪转讙诇讙诇 讜讬讜专讚 讜诇讗 讛讬讛 诪讙讬注 诇讞爪讬 讛讛专 注讚 砖谞注砖讛 讗讘专讬诐 讗讘专讬诐 讘讗 讜讬砖讘 诇讜 转讞转 住讜讻讛 讗讞专讜谞讛 注讚 砖转讞砖讱 讜诪讗讬诪转讬 诪讟诪讗 讘讙讚讬诐 诪砖讬爪讗 讞讜抓 诇讞讜诪转 讬专讜砖诇讬诐 专讘讬 砖诪注讜谉 讗讜诪专 诪砖注转 讚讞讬讬转讜 诇爪讜拽

What did the one designated to dispatch the goat do there? He divided a strip of crimson into two parts, half of the strip tied to the rock, and half of it tied between the two horns of the goat. And he pushed the goat backward, and it rolls and descends. And it would not reach halfway down the mountain until it was torn limb from limb. The one designated to dispatch the goat came and sat under the roofing of last booth until it grows dark and only then went home. And from what point are the garments of the man rendered impure, as it is stated that he is impure and his clothes requires immersion? From the moment he emerges outside the wall of Jerusalem. Rabbi Shimon says: His clothes are rendered impure only from the moment that he pushes the goat from the cliff.

讙诪壮 转谞讜 专讘谞谉 注砖专 住讜讻讜转 讜砖谞讬诐 注砖专 诪讬诇讬谉 讛讬讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 转砖注 住讜讻讜转 讜注砖专讛 诪讬诇讬谉 专讘讬 讬讜住讬 讗讜诪专 讞诪砖 住讜讻讜转 讜注砖专讛 诪讬诇讬谉 讛讬讜 讜讻讜诇谉 注诇 讬讚讬 注讬专讜讘

GEMARA: The Sages taught: There were ten booths, and the distance between Jerusalem and the cliff was twelve mil; this is the statement of Rabbi Meir. Rabbi Yehuda says: There were nine booths and the distance was ten mil. Rabbi Yosei says: There were five booths and the distance was ten mil, and all of them were able to escort the one leading the goat by establishing a joining of boundaries [eiruv te岣min] before Yom Kippur, allowing those at each booth to walk to the next booth.

讗诪专 专讘讬 讬讜住讬 住讞 诇讬 讗诇注讝专 讘谞讬 讗诐 注诇 讬讚讬 注讬专讜讘 讬讻讜诇谞讬 诇注砖讜转 讗驻讬诇讜 砖转讬 住讜讻讜转 讜注砖专讛 诪讬诇讬谉

Rabbi Yosei said: Elazar my son told me: If they were able to walk to the next booth by establishing an eiruv, I could even make two booths suffice for the distance of ten mil. With the proper placement of an eiruv, an individual is permitted to walk a distance of two mil, which is four thousand cubits. Consequently, the people of Jerusalem could escort the one leading the goat a distance of two mil, and the people of the first booth could walk two mil from the booth toward Jerusalem to meet him, and escort him back to their booth. Others at that booth, who had established their eiruv in the direction of the second booth, could then escort the one leading the goat two mil toward the second booth, where he would be met by people from the second booth, who would escort him the remaining two mil to the booth. This booth would be located only two mil from the cliff.

讻诪讗谉 讗讝诇讗 讛讗 讚转谞讬讗 讞讜抓 诪讗讞专讜谉 砖讘讛谉 砖诇讗 讛讙讬注 注诪讜 诇爪讜拽 讗诇讗 注讜诪讚 诪专讞讜拽 讜专讜讗讛 讗转 诪注砖讬讜 讻诪讗谉 讻专讘讬 诪讗讬专

The Gemara comments: In accordance with whose opinion is that which was taught in the baraita: People from all the booths would escort the one leading the goat, except for the last person in the last booth, who did not reach the cliff with him; rather, he stands from a distance and observes his actions? In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Meir, as he holds that the last booth was too far from the cliff for the people there to escort the one leading the goat the entire way.

注诇 讻诇 住讜讻讛 讜住讜讻讛 讗讜诪专讬诐 诇讜 讛专讬 诪讝讜谉 讜讛专讬 诪讬诐 转谞讗 诪注讜诇诐 诇讗 讛讜爪专讱 讗讚诐 诇讻讱 讗诇讗 砖讗讬谞讜 讚讜诪讛 诪讬 砖讬砖 诇讜 驻转 讘住诇讜 诇诪讬 砖讗讬谉 诇讜 驻转 讘住诇讜

It was taught in the mishna: At each and every booth people there say to him: Here is food; here is water, if you need it. It was taught: No man who escorted the goat ever needed this food and water. However, they would offer it to him anyway, because one who has bread in his basket is not similar to one who does not have bread in his basket. One who does not have food available to him is concerned that he will not be able to find any if he really needs it, and he therefore feels his hunger and thirst more acutely.

诪讛 讛讬讛 注讜砖讛 讞讜诇拽 诇砖讜谉 砖诇 讝讛讜专讬转 讜谞拽讟专讬讛 讻讜诇讬讛 讘住诇注 讻讬讜谉 讚诪爪讜讛 讘砖注讬专 讚讬诇诪讗 拽讚讬诐 讜诪诇讘讬谉 讜诪讬转讘讗 讚注转讬讛

搂 It was taught in the mishna: What did the person designated to dispatch the goat do there? He divided a strip of crimson into two parts, half of the strip tied to the rock, and half of it tied between the two horns of the goat. The Gemara asks: Let him tie the whole strip to the rock. The Gemara answers: Since it is a mitzva to push the goat from the cliff. If he tied the whole strip to the rock, perhaps it would turn white quickly, and his mind would be eased with the knowledge that the sins of the Jewish people had been forgiven. He would then not fulfill the mitzva of pushing the goat off the cliff. He therefore tied part of it between the horns of the goat and looked to see if it became white. Once he was actively involved with the goat, he would remember to push it off the cliff.

讜谞拽讟专讬讛 讻讜诇讬讛 讘讬谉 拽专谞讬讜 讝诪谞讬谉 讚讙诪讬砖 诇讬讛 诇专讬砖讬讛 讜诇讗讜 讗讚注转讬讛

The Gemara asks: If so, let him tie the whole strip between the goat鈥檚 horns. The Gemara answers: Sometimes the goat turns its head and he will not know if the strip turns white or not.

转谞讜 专讘谞谉 讘专讗砖讜谞讛 讛讬讜 拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 注诇 驻转讞 讛讗讜诇诐 诪讘讞讜抓 讛诇讘讬谉 讛讬讜 砖诪讞讬谉 诇讗 讛诇讘讬谉 讛讬讜 注爪讘讬谉 讜诪转讘讬讬砖讬谉 讛转拽讬谞讜 砖讬讛讬讜 拽讜砖专讬谉 注诇 驻转讞 讗讜诇诐 诪讘驻谞讬诐 讜注讚讬讬谉 讛讬讜 诪爪讬爪讬谉 讜专讜讗讬谉 讛诇讘讬谉 讛讬讜 砖诪讞讬谉 诇讗 讛诇讘讬谉 讛讬讜 注爪讘讬谉 讛转拽讬谞讜 砖讬讛讬讜 拽讜砖专讬谉 讗讜转讜 讞爪讬讜 讘住诇注 讜讞爪讬讜 讘讬谉 拽专谞讬讜

The Sages taught: At first they would tie this strip of crimson to the opening of the Entrance Hall of the Temple on the outside. If the strip turned white they would rejoice, as this indicated that their sins had been atoned for. If it did not turn white they would be sad and ashamed. When the Sages saw that people were overly distressed on Yom Kippur, they established that they should tie the strip of crimson to the opening of the Entrance Hall on the inside, since only a few could actually go in to see it. And they would still peek and see: If it turned white, they would rejoice, and if it did not turn white they would be sad. Therefore, the Sages established that they should tie half of the strip to the rock and half of it between the goat鈥檚 horns, so that the people would not know what happened to the strip until after the conclusion of Yom Kippur.

讗诪专 专讘讬 谞讞讜诐 讘专 驻驻讗 诪砖讜诐 专讘讬 讗诇注讝专 讛拽驻专 讘专讗砖讜谞讛 讛讬讜 拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 注诇 驻转讞 讗讜诇诐 诪讘驻谞讬诐 讜讻讬讜谉 砖讛讙讬注 砖注讬专 诇诪讚讘专 讛讬讛 诪诇讘讬谉 讜讬讚注讜 砖谞注砖讬转 诪爪讜转讜 砖谞讗诪专 讗诐 讬讛讬讜 讞讟讗讬讻诐 讻砖谞讬诐 讻砖诇讙 讬诇讘讬谞讜

Rabbi Na岣m bar Pappa said in the name of Rabbi Elazar HaKappar: At first they would tie the strip of crimson to the opening of the Entrance Hall of the Temple on the inside, and when the goat reached the wilderness, the strip of crimson would turn white, and they knew that the mitzva was fulfilled. The verse alludes to the use of the strip of crimson, as it is stated: 鈥淭hough your sins be as scarlet, they will become white as snow; though they be red like crimson, they will be as wool鈥 (Isaiah 1:18). This verse indicates that when something scarlet turns white, it is a sign of atonement and forgiveness for the sins of the Jewish people.

诇讗 讛讬讛 诪讙讬注 诇诪讞爪讬转 讛讛专 讗讬讘注讬讗 诇讛讜 讗讜转谉 讗讘专讬诐 诪讛 讛谉 讘讛谞讗讛 专讘 讜砖诪讜讗诇 讞讚 讗诪专 诪讜转专讬谉 讜讞讚 讗诪专 讗住讜专讬谉

搂 It was taught in the mishna that the goat would not reach halfway down the mountain before it was torn limb from limb. A dilemma was raised before the Sages: What is the status of those limbs? Is it permitted to derive pleasure from them? Rav and Shmuel disagreed with regard to this issue. One said they are permitted for benefit, and one said they are prohibited.

诪讗谉 讚讗诪专 诪讜转专讬谉

The Gemara explains their reasoning: The one who said they are permitted for benefit

讚讻转讬讘 讘诪讚讘专 讜诪讗谉 讚讗诪专 讗住讜专讬谉 讚讻转讬讘 讙讝讬专讛

established his opinion based on a verse, as it is written: 鈥淎nd the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat in the wilderness鈥 (Leviticus 16:22). The concluding phrase, 鈥渋n the wilderness,鈥 is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. And the one who said they are prohibited based his opinion on the same verse, as it is written, 鈥渃ut off鈥 [gezeira], which indicates a prohibition.

讜诪讗谉 讚讗诪专 讗住讜专讬谉 讛讗讬 诪讚讘专 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇讻讚转谞讬讗 讛诪讚讘专讛 讛诪讚讘专讛 讘诪讚讘专 诇专讘讜转 谞讜讘 讜讙讘注讜谉 砖讬诇讛 讜讘讬转 注讜诇诪讬诐

The Gemara asks: And the one who said they are prohibited, what does he do with this term wilderness, i.e., what does he derive from it? The Gemara answers: He needs it for that which was taught in a baraita: There are three expressions used to describe the location of the procedure with the scapegoat: 鈥淚nto the wilderness鈥 (Leviticus 16:10), 鈥渋nto the wilderness鈥 (Leviticus 16:21), and 鈥渋n the wilderness鈥 (Leviticus 16:22), to include Nov and Givon and Shiloh, when the Tabernacle was located there, and the eternal Temple. The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.

讜讗讬讚讱 讛讗讬 讙讝讬专讛 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇讻讚转谞讬讗 讙讝讬专讛 讗讬谉 讙讝讬专讛 讗诇讗 讞转讜讻讛 讚讘专 讗讞专 讗讬谉 讙讝讬专讛 讗诇讗 讚讘专 讛诪转讙讝专 讜讬讜专讚

The Gemara asks: And the other, what does he do with this word gezeira? The Gemara answers: He needs it for that which was taught in a baraita with regard to the word gezeira: Gezeira means nothing other than cut. That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. Alternatively, gezeira is referring to nothing other than something that breaks apart and falls, a reference to the goat, which is torn limb from limb.

讚讘专 讗讞专 讙讝讬专讛 砖诪讗 转讗诪专 诪注砖讛 转讛讜 讛讜讗 转诇诪讜讚 诇讜诪专 讗谞讬 讛壮 讗谞讬 讛壮 讙讝专转讬讜 讜讗讬谉 诇讱 专砖讜转 诇讛专讛专 讘讛谉

Alternatively, the word gezeira is written lest you say the procedure of the scapegoat is a meaningless act, since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, the verse states: 鈥淚 am the Lord鈥 (Leviticus 18:5), i.e., I, the Lord, decreed it [gezartiv], and you have no right to question it.

讗诪专 专讘讗 诪住转讘专讗 讻诪讗谉 讚讗诪专 诪讜转专讬谉 诇讗 讗诪专讛 转讜专讛 砖诇讞 诇转拽诇讛

Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. Rava said: It is reasonable to rule in accordance with the one that said the limbs of the goat are permitted, since the Torah did not say: 鈥淎nd send the goat鈥 to cause mishap. Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat鈥檚 remains, the mitzva itself could lead to a mishap if someone were to find the goat鈥檚 remains and make use of them.

转谞讜 专讘谞谉 注讝讗讝诇 砖讬讛讗 注讝 讜拽砖讛 讬讻讜诇 讘讬砖讜讘 转诇诪讜讚 诇讜诪专 讘诪讚讘专 讜诪谞讬谉 砖讘爪讜拽 转诇诪讜讚 诇讜诪专 讙讝讬专讛 转谞讬讗 讗讬讚讱 注讝讗讝诇 拽砖讛 砖讘讛专讬诐 讜讻谉 讛讜讗 讗讜诪专 讜讗转 讗讬诇讬 讛讗专抓 诇拽讞

The Sages taught: The word Azazel indicates that the cliff the goat is pushed from should be rough and hard. I might have thought that it may be located in a settled area. Therefore, the verse states: 鈥淚n the wilderness.鈥 And from where does one derive that the goat is pushed from a cliff? The verse states 鈥gezeira,鈥 indicating an area that is sharp, like a cliff. It was taught in another baraita: Azazel is a reference to the hardest mountain, and so it says: 鈥淎nd the mighty [eilei] of the land he took away鈥 (Ezekiel 17:13). Azazel is interpreted as azaz-el, with the term el connoting something rough and hard.

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 注讝讗讝诇 砖诪讻驻专 注诇 诪注砖讛 注讜讝讗 讜注讝讗诇

The school of Rabbi Yishmael taught: Azazel is so called because it atones for the actions of Uzza and Azael. These are the names of 鈥渟ons of God鈥 who sinned with 鈥渄aughters of men鈥 (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.

转谞讜 专讘谞谉 讗转 诪砖驻讟讬 转注砖讜 讚讘专讬诐 砖讗诇诪诇讗 (诇讗) 谞讻转讘讜 讚讬谉 讛讜讗 砖讬讻转讘讜 讜讗诇讜 讛谉 注讘讜讚讛 讝专讛 讜讙诇讜讬 注专讬讜转 讜砖驻讬讻讜转 讚诪讬诐 讜讙讝诇 讜讘专讻转 讛砖诐

The Gemara cites another baraita related to the scapegoat. The Sages taught with regard to the verse: 鈥淵ou shall do My ordinances, and you shall keep My statutes to follow them, I am the Lord your God鈥 (Leviticus 18:4), that the phrase: My ordinances, is a reference to matters that, even had they not been written, it would have been logical that they be written. They are the prohibitions against idol worship, prohibited sexual relations, bloodshed, theft, and blessing God, a euphemism for cursing the Name of God.

讜讗转 讞讜拽讜转讬 转砖诪专讜 讚讘专讬诐 砖讛砖讟谉 诪砖讬讘 注诇讬讛谉 讜讗诇讜 讛谉 讗讻讬诇转 讞讝讬专 讜诇讘讬砖转 砖注讟谞讝 讜讞诇讬爪转 讬讘诪讛 讜讟讛专转 诪爪讜专注 讜砖注讬专 讛诪砖转诇讞 讜砖诪讗 转讗诪专 诪注砖讛 转讜讛讜 讛诐 转诇诪讜讚 诇讜诪专 讗谞讬 讛壮 讗谞讬 讛壮 讞拽拽转讬讜 讜讗讬谉 诇讱 专砖讜转 诇讛专讛专 讘讛谉

The phrase: And you shall keep my statutes, is a reference to matters that Satan and the nations of the world challenge because the reason for these mitzvot are not known. They are: The prohibitions against eating pork; wearing garments that are made from diverse kinds of material, i.e., wool and linen; performing the 岣litza ceremony with a yevama, a widow who must participate in a levirate marriage or 岣litza; the purification ceremony of the leper; and the scapegoat. And lest you say these have no reason and are meaningless acts, therefore the verse states: 鈥淚 am the Lord鈥 (Leviticus 18:4), to indicate: I am the Lord, I decreed these statutes and you have no right to doubt them.

讗讬诪转讬 诪讟诪讗 讘讙讚讬诐 转谞讜 专讘谞谉 讛诪砖诇讞 诪讟诪讗 讘讙讚讬诐 讜讗讬谉 讛砖讜诇讞 讗转 讛诪砖诇讞 诪讟诪讗 讘讙讚讬诐

搂 It was taught in the mishna that the tanna鈥檌m disagreed about from what point the garments of the man who leads the scapegoat are rendered impure. The Sages taught in a baraita: The garments of the one who dispatches the goat are rendered impure, but the garments of the one who dispatches the dispatcher, e.g., those who accompany him, are not rendered impure.

讬讻讜诇 诪砖讬爪讗 讞讜抓 诇讞讜诪转 注讝专讛 转诇诪讜讚 诇讜诪专 讛诪砖诇讞 讗讬 讛诪砖诇讞 讬讻讜诇 注讚 砖讬讙讬注 诇爪讜拽 转诇诪讜讚 诇讜诪专 讜讛诪砖诇讞 讛讗 讻讬爪讚 诪砖讬爪讗 讞讜抓 诇讞讜诪转 讬专讜砖诇讬诐 讚讘专讬 专讘讬 讬讛讜讚讛

One might have thought that as soon as he leaves the wall of the Temple courtyard he becomes ritually impure. Therefore, the verse states: 鈥淗e that dispatched鈥 (Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, if the verse had simply stated: He that dispatched, one might have thought he does not become impure until he reaches the cliff. Therefore, the verse states: 鈥淎nd he that dispatched,鈥 with the inclusive term 鈥渁nd.鈥 How is this to be understood? His garments are rendered impure only when he emerged outside the wall of Jerusalem. This is the statement of Rabbi Yehuda.

专讘讬 讬讜住讬 讗讜诪专 注讝讗讝诇 讜讻讘住 注讚 砖讛讙讬注 诇爪讜拽 专讘讬 砖诪注讜谉 讗讜诪专 讜讛诪砖诇讞 讗转 讛砖注讬专 诇注讝讗讝诇 讬讻讘住 讘讙讚讬讜 讝讜专拽讜 讘讘转 专讗砖 讜诪讟诪讗 讘讙讚讬诐

Rabbi Yosei says that the verse states: 鈥淎nd he that dispatched the goat to Azazel shall wash鈥 (Leviticus 16:26), which indicates that his garments are not rendered impure until he has reached Azazel, i.e., the cliff. Rabbi Shimon says: His garments are rendered impure only when he pushes the goat from the cliff, as it says: 鈥淎nd he that dispatched the goat to Azazel shall wash his clothes鈥 (Leviticus 16:26), to indicate that he throws it headlong and only then, once he has fulfilled the mitzva, his garments are rendered impure.

诪转谞讬壮 讘讗 诇讜 讗爪诇 驻专 讜砖注讬专 讛谞砖专驻讬谉 拽专注谉 讜讛讜爪讬讗 讗转 讗讬诪讜专讬讛谉 谞转谞谉 讘诪讙讬住 讜讛拽讟讬专谉 注诇 讙讘讬 讛诪讝讘讞

MISHNA: After the High Priest passed the goat to the man tasked with dispatching the goat, he came next to the bull and the goat that were to be burned. He tore their flesh but was not required to cut it into pieces, and removed the portions of the offering consumed on the altar and placed them in a large bowl [magis] and burned them on the altar.

拽诇注谉 讘诪拽诇注讜转 讜讛讜爪讬讗谉 诇讘讬转 讛砖专讬驻讛 讜诪讗讬诪转讬 诪讟诪讗讬谉 讘讙讚讬诐 诪砖讬爪讗讜 讞讜抓 诇讞讜诪转 讛注讝专讛 专讘讬 砖诪注讜谉 讗讜诪专 诪砖讬爪讬转 讛讗讜专 讘专讜讘谉

He interwove and bound the bull and the goat together into braids as one mass. They were placed in that way upon two poles and carried by four people who took them out to the place designated for burning, outside of Jerusalem. And at what point do the bull and goat render the garments of those who carried them impure, as it is written: 鈥淎nd he who burns them shall wash his garments鈥 (Leviticus 16:28)? They render the garments impure from the moment that they emerged outside the wall of the Temple courtyard. Rabbi Shimon says: They render the garments impure from the moment that the fire has ignited in most of the bull and the goat.

讙诪壮 讜讛拽讟讬专谉 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 诇讛拽讟讬专谉 注诇 讙讘讬 诪讝讘讞

GEMARA: It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: Would it enter your mind to say he burned them? He would not burn them right away, since he had to perform other services first. Rather, say that he placed them in a large bowl in order to burn them on the altar later.

拽诇注谉 讘诪拽诇注讜转 讗诪专 专讘讬 讬讜讞谞谉 讻诪讬谉 拽诇讬注讛 转谞讗 诇讗 讛讬讛 诪谞转讞谉 谞讬转讜讞 讘砖专 注讜诇讛 讗诇讗 注讜专 注诇 讙讘讬 讘砖专 诪谞讗 讛谞讬 诪讬诇讬 讚转谞讬讗 专讘讬 讗讜诪专 谞讗诪专 讻讗谉 注讜专 讜讘砖专 讜驻专砖 讜谞讗诪专 诇讛诇谉 注讜专 讜讘砖专 讜驻专砖

It was taught in the mishna that the High Priest interwove and bound the bull and the goat together into braids as one mass before taking them to be burned. Rabbi Yo岣nan said: He made them like a braid, whose parts are interwoven. It was taught: He would not dissect the bull and goat in the manner of the dissection of the flesh of a burnt-offering, where the animal is skinned and then cut into parts. Rather, he would leave the skin on top of the flesh and would cut the animal into pieces without skinning it. The Gemara asks: From where are these matters derived? As it was taught in a baraita that Rabbi Yehuda HaNasi says: It is stated here with regard to the bull and goat, skin and flesh and dung (Leviticus 16:27), and it is stated below, with regard to the bull sin-offerings that are burned, skin and flesh and dung (Leviticus 4:11).

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Yoma 64 – 70 – Daf Yomi: One Week at a Time

As we continue learning about the service of Yom Kippur in the Temple, this week we will learn about the...

Yoma 67

The William Davidson Talmud | Powered by Sefaria

Yoma 67

转砖注讬诐 专讬住 砖讘注讛 讜诪讞爪讛 诇讻诇 诪讬诇 注诇 讻诇 住讜讻讛 讜住讜讻讛 讗讜诪专讬谉 诇讜 讛专讬 诪讝讜谉 讜讛专讬 诪讬诐 讜诪诇讜讬谉 讗讜转讜 诪住讜讻讛 诇住讜讻讛 讞讜抓 诪讗讞专讜谉 砖讘讛谉 砖讗讬谞讜 诪讙讬注 注诪讜 诇爪讜拽 讗诇讗 注讜诪讚 诪专讞讜拽 讜专讜讗讛 讗转 诪注砖讬讜

with a distance of ninety ris between them. As there are seven and a half ris for each mil, the total distance was twelve mil. At each and every booth, people there say to him: Here is food; here is water, if you need it. And they escort him from booth to booth, except for the last person at the last booth, who does not reach the cliff with him. Rather, he stands from a distance and observes his actions to ensure that he fulfills the mitzva properly.

诪讛 讛讬讛 注讜砖讛 讞讜诇拽 诇砖讜谉 砖诇 讝讛讜专讬转 讞爪讬讜 拽砖讜专 讘住诇注 讜讞爪讬讜 拽砖讜专 讘讬谉 砖谞讬 拽专谞讬讜 讜讚讞驻讜 诇讗讞讜专讬讜 讜讛讜讗 诪转讙诇讙诇 讜讬讜专讚 讜诇讗 讛讬讛 诪讙讬注 诇讞爪讬 讛讛专 注讚 砖谞注砖讛 讗讘专讬诐 讗讘专讬诐 讘讗 讜讬砖讘 诇讜 转讞转 住讜讻讛 讗讞专讜谞讛 注讚 砖转讞砖讱 讜诪讗讬诪转讬 诪讟诪讗 讘讙讚讬诐 诪砖讬爪讗 讞讜抓 诇讞讜诪转 讬专讜砖诇讬诐 专讘讬 砖诪注讜谉 讗讜诪专 诪砖注转 讚讞讬讬转讜 诇爪讜拽

What did the one designated to dispatch the goat do there? He divided a strip of crimson into two parts, half of the strip tied to the rock, and half of it tied between the two horns of the goat. And he pushed the goat backward, and it rolls and descends. And it would not reach halfway down the mountain until it was torn limb from limb. The one designated to dispatch the goat came and sat under the roofing of last booth until it grows dark and only then went home. And from what point are the garments of the man rendered impure, as it is stated that he is impure and his clothes requires immersion? From the moment he emerges outside the wall of Jerusalem. Rabbi Shimon says: His clothes are rendered impure only from the moment that he pushes the goat from the cliff.

讙诪壮 转谞讜 专讘谞谉 注砖专 住讜讻讜转 讜砖谞讬诐 注砖专 诪讬诇讬谉 讛讬讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 转砖注 住讜讻讜转 讜注砖专讛 诪讬诇讬谉 专讘讬 讬讜住讬 讗讜诪专 讞诪砖 住讜讻讜转 讜注砖专讛 诪讬诇讬谉 讛讬讜 讜讻讜诇谉 注诇 讬讚讬 注讬专讜讘

GEMARA: The Sages taught: There were ten booths, and the distance between Jerusalem and the cliff was twelve mil; this is the statement of Rabbi Meir. Rabbi Yehuda says: There were nine booths and the distance was ten mil. Rabbi Yosei says: There were five booths and the distance was ten mil, and all of them were able to escort the one leading the goat by establishing a joining of boundaries [eiruv te岣min] before Yom Kippur, allowing those at each booth to walk to the next booth.

讗诪专 专讘讬 讬讜住讬 住讞 诇讬 讗诇注讝专 讘谞讬 讗诐 注诇 讬讚讬 注讬专讜讘 讬讻讜诇谞讬 诇注砖讜转 讗驻讬诇讜 砖转讬 住讜讻讜转 讜注砖专讛 诪讬诇讬谉

Rabbi Yosei said: Elazar my son told me: If they were able to walk to the next booth by establishing an eiruv, I could even make two booths suffice for the distance of ten mil. With the proper placement of an eiruv, an individual is permitted to walk a distance of two mil, which is four thousand cubits. Consequently, the people of Jerusalem could escort the one leading the goat a distance of two mil, and the people of the first booth could walk two mil from the booth toward Jerusalem to meet him, and escort him back to their booth. Others at that booth, who had established their eiruv in the direction of the second booth, could then escort the one leading the goat two mil toward the second booth, where he would be met by people from the second booth, who would escort him the remaining two mil to the booth. This booth would be located only two mil from the cliff.

讻诪讗谉 讗讝诇讗 讛讗 讚转谞讬讗 讞讜抓 诪讗讞专讜谉 砖讘讛谉 砖诇讗 讛讙讬注 注诪讜 诇爪讜拽 讗诇讗 注讜诪讚 诪专讞讜拽 讜专讜讗讛 讗转 诪注砖讬讜 讻诪讗谉 讻专讘讬 诪讗讬专

The Gemara comments: In accordance with whose opinion is that which was taught in the baraita: People from all the booths would escort the one leading the goat, except for the last person in the last booth, who did not reach the cliff with him; rather, he stands from a distance and observes his actions? In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Meir, as he holds that the last booth was too far from the cliff for the people there to escort the one leading the goat the entire way.

注诇 讻诇 住讜讻讛 讜住讜讻讛 讗讜诪专讬诐 诇讜 讛专讬 诪讝讜谉 讜讛专讬 诪讬诐 转谞讗 诪注讜诇诐 诇讗 讛讜爪专讱 讗讚诐 诇讻讱 讗诇讗 砖讗讬谞讜 讚讜诪讛 诪讬 砖讬砖 诇讜 驻转 讘住诇讜 诇诪讬 砖讗讬谉 诇讜 驻转 讘住诇讜

It was taught in the mishna: At each and every booth people there say to him: Here is food; here is water, if you need it. It was taught: No man who escorted the goat ever needed this food and water. However, they would offer it to him anyway, because one who has bread in his basket is not similar to one who does not have bread in his basket. One who does not have food available to him is concerned that he will not be able to find any if he really needs it, and he therefore feels his hunger and thirst more acutely.

诪讛 讛讬讛 注讜砖讛 讞讜诇拽 诇砖讜谉 砖诇 讝讛讜专讬转 讜谞拽讟专讬讛 讻讜诇讬讛 讘住诇注 讻讬讜谉 讚诪爪讜讛 讘砖注讬专 讚讬诇诪讗 拽讚讬诐 讜诪诇讘讬谉 讜诪讬转讘讗 讚注转讬讛

搂 It was taught in the mishna: What did the person designated to dispatch the goat do there? He divided a strip of crimson into two parts, half of the strip tied to the rock, and half of it tied between the two horns of the goat. The Gemara asks: Let him tie the whole strip to the rock. The Gemara answers: Since it is a mitzva to push the goat from the cliff. If he tied the whole strip to the rock, perhaps it would turn white quickly, and his mind would be eased with the knowledge that the sins of the Jewish people had been forgiven. He would then not fulfill the mitzva of pushing the goat off the cliff. He therefore tied part of it between the horns of the goat and looked to see if it became white. Once he was actively involved with the goat, he would remember to push it off the cliff.

讜谞拽讟专讬讛 讻讜诇讬讛 讘讬谉 拽专谞讬讜 讝诪谞讬谉 讚讙诪讬砖 诇讬讛 诇专讬砖讬讛 讜诇讗讜 讗讚注转讬讛

The Gemara asks: If so, let him tie the whole strip between the goat鈥檚 horns. The Gemara answers: Sometimes the goat turns its head and he will not know if the strip turns white or not.

转谞讜 专讘谞谉 讘专讗砖讜谞讛 讛讬讜 拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 注诇 驻转讞 讛讗讜诇诐 诪讘讞讜抓 讛诇讘讬谉 讛讬讜 砖诪讞讬谉 诇讗 讛诇讘讬谉 讛讬讜 注爪讘讬谉 讜诪转讘讬讬砖讬谉 讛转拽讬谞讜 砖讬讛讬讜 拽讜砖专讬谉 注诇 驻转讞 讗讜诇诐 诪讘驻谞讬诐 讜注讚讬讬谉 讛讬讜 诪爪讬爪讬谉 讜专讜讗讬谉 讛诇讘讬谉 讛讬讜 砖诪讞讬谉 诇讗 讛诇讘讬谉 讛讬讜 注爪讘讬谉 讛转拽讬谞讜 砖讬讛讬讜 拽讜砖专讬谉 讗讜转讜 讞爪讬讜 讘住诇注 讜讞爪讬讜 讘讬谉 拽专谞讬讜

The Sages taught: At first they would tie this strip of crimson to the opening of the Entrance Hall of the Temple on the outside. If the strip turned white they would rejoice, as this indicated that their sins had been atoned for. If it did not turn white they would be sad and ashamed. When the Sages saw that people were overly distressed on Yom Kippur, they established that they should tie the strip of crimson to the opening of the Entrance Hall on the inside, since only a few could actually go in to see it. And they would still peek and see: If it turned white, they would rejoice, and if it did not turn white they would be sad. Therefore, the Sages established that they should tie half of the strip to the rock and half of it between the goat鈥檚 horns, so that the people would not know what happened to the strip until after the conclusion of Yom Kippur.

讗诪专 专讘讬 谞讞讜诐 讘专 驻驻讗 诪砖讜诐 专讘讬 讗诇注讝专 讛拽驻专 讘专讗砖讜谞讛 讛讬讜 拽讜砖专讬谉 诇砖讜谉 砖诇 讝讛讜专讬转 注诇 驻转讞 讗讜诇诐 诪讘驻谞讬诐 讜讻讬讜谉 砖讛讙讬注 砖注讬专 诇诪讚讘专 讛讬讛 诪诇讘讬谉 讜讬讚注讜 砖谞注砖讬转 诪爪讜转讜 砖谞讗诪专 讗诐 讬讛讬讜 讞讟讗讬讻诐 讻砖谞讬诐 讻砖诇讙 讬诇讘讬谞讜

Rabbi Na岣m bar Pappa said in the name of Rabbi Elazar HaKappar: At first they would tie the strip of crimson to the opening of the Entrance Hall of the Temple on the inside, and when the goat reached the wilderness, the strip of crimson would turn white, and they knew that the mitzva was fulfilled. The verse alludes to the use of the strip of crimson, as it is stated: 鈥淭hough your sins be as scarlet, they will become white as snow; though they be red like crimson, they will be as wool鈥 (Isaiah 1:18). This verse indicates that when something scarlet turns white, it is a sign of atonement and forgiveness for the sins of the Jewish people.

诇讗 讛讬讛 诪讙讬注 诇诪讞爪讬转 讛讛专 讗讬讘注讬讗 诇讛讜 讗讜转谉 讗讘专讬诐 诪讛 讛谉 讘讛谞讗讛 专讘 讜砖诪讜讗诇 讞讚 讗诪专 诪讜转专讬谉 讜讞讚 讗诪专 讗住讜专讬谉

搂 It was taught in the mishna that the goat would not reach halfway down the mountain before it was torn limb from limb. A dilemma was raised before the Sages: What is the status of those limbs? Is it permitted to derive pleasure from them? Rav and Shmuel disagreed with regard to this issue. One said they are permitted for benefit, and one said they are prohibited.

诪讗谉 讚讗诪专 诪讜转专讬谉

The Gemara explains their reasoning: The one who said they are permitted for benefit

讚讻转讬讘 讘诪讚讘专 讜诪讗谉 讚讗诪专 讗住讜专讬谉 讚讻转讬讘 讙讝讬专讛

established his opinion based on a verse, as it is written: 鈥淎nd the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat in the wilderness鈥 (Leviticus 16:22). The concluding phrase, 鈥渋n the wilderness,鈥 is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. And the one who said they are prohibited based his opinion on the same verse, as it is written, 鈥渃ut off鈥 [gezeira], which indicates a prohibition.

讜诪讗谉 讚讗诪专 讗住讜专讬谉 讛讗讬 诪讚讘专 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇讻讚转谞讬讗 讛诪讚讘专讛 讛诪讚讘专讛 讘诪讚讘专 诇专讘讜转 谞讜讘 讜讙讘注讜谉 砖讬诇讛 讜讘讬转 注讜诇诪讬诐

The Gemara asks: And the one who said they are prohibited, what does he do with this term wilderness, i.e., what does he derive from it? The Gemara answers: He needs it for that which was taught in a baraita: There are three expressions used to describe the location of the procedure with the scapegoat: 鈥淚nto the wilderness鈥 (Leviticus 16:10), 鈥渋nto the wilderness鈥 (Leviticus 16:21), and 鈥渋n the wilderness鈥 (Leviticus 16:22), to include Nov and Givon and Shiloh, when the Tabernacle was located there, and the eternal Temple. The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.

讜讗讬讚讱 讛讗讬 讙讝讬专讛 诪讗讬 注讘讬讚 诇讬讛 诪讬讘注讬 诇讬讛 诇讻讚转谞讬讗 讙讝讬专讛 讗讬谉 讙讝讬专讛 讗诇讗 讞转讜讻讛 讚讘专 讗讞专 讗讬谉 讙讝讬专讛 讗诇讗 讚讘专 讛诪转讙讝专 讜讬讜专讚

The Gemara asks: And the other, what does he do with this word gezeira? The Gemara answers: He needs it for that which was taught in a baraita with regard to the word gezeira: Gezeira means nothing other than cut. That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. Alternatively, gezeira is referring to nothing other than something that breaks apart and falls, a reference to the goat, which is torn limb from limb.

讚讘专 讗讞专 讙讝讬专讛 砖诪讗 转讗诪专 诪注砖讛 转讛讜 讛讜讗 转诇诪讜讚 诇讜诪专 讗谞讬 讛壮 讗谞讬 讛壮 讙讝专转讬讜 讜讗讬谉 诇讱 专砖讜转 诇讛专讛专 讘讛谉

Alternatively, the word gezeira is written lest you say the procedure of the scapegoat is a meaningless act, since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, the verse states: 鈥淚 am the Lord鈥 (Leviticus 18:5), i.e., I, the Lord, decreed it [gezartiv], and you have no right to question it.

讗诪专 专讘讗 诪住转讘专讗 讻诪讗谉 讚讗诪专 诪讜转专讬谉 诇讗 讗诪专讛 转讜专讛 砖诇讞 诇转拽诇讛

Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. Rava said: It is reasonable to rule in accordance with the one that said the limbs of the goat are permitted, since the Torah did not say: 鈥淎nd send the goat鈥 to cause mishap. Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat鈥檚 remains, the mitzva itself could lead to a mishap if someone were to find the goat鈥檚 remains and make use of them.

转谞讜 专讘谞谉 注讝讗讝诇 砖讬讛讗 注讝 讜拽砖讛 讬讻讜诇 讘讬砖讜讘 转诇诪讜讚 诇讜诪专 讘诪讚讘专 讜诪谞讬谉 砖讘爪讜拽 转诇诪讜讚 诇讜诪专 讙讝讬专讛 转谞讬讗 讗讬讚讱 注讝讗讝诇 拽砖讛 砖讘讛专讬诐 讜讻谉 讛讜讗 讗讜诪专 讜讗转 讗讬诇讬 讛讗专抓 诇拽讞

The Sages taught: The word Azazel indicates that the cliff the goat is pushed from should be rough and hard. I might have thought that it may be located in a settled area. Therefore, the verse states: 鈥淚n the wilderness.鈥 And from where does one derive that the goat is pushed from a cliff? The verse states 鈥gezeira,鈥 indicating an area that is sharp, like a cliff. It was taught in another baraita: Azazel is a reference to the hardest mountain, and so it says: 鈥淎nd the mighty [eilei] of the land he took away鈥 (Ezekiel 17:13). Azazel is interpreted as azaz-el, with the term el connoting something rough and hard.

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 注讝讗讝诇 砖诪讻驻专 注诇 诪注砖讛 注讜讝讗 讜注讝讗诇

The school of Rabbi Yishmael taught: Azazel is so called because it atones for the actions of Uzza and Azael. These are the names of 鈥渟ons of God鈥 who sinned with 鈥渄aughters of men鈥 (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.

转谞讜 专讘谞谉 讗转 诪砖驻讟讬 转注砖讜 讚讘专讬诐 砖讗诇诪诇讗 (诇讗) 谞讻转讘讜 讚讬谉 讛讜讗 砖讬讻转讘讜 讜讗诇讜 讛谉 注讘讜讚讛 讝专讛 讜讙诇讜讬 注专讬讜转 讜砖驻讬讻讜转 讚诪讬诐 讜讙讝诇 讜讘专讻转 讛砖诐

The Gemara cites another baraita related to the scapegoat. The Sages taught with regard to the verse: 鈥淵ou shall do My ordinances, and you shall keep My statutes to follow them, I am the Lord your God鈥 (Leviticus 18:4), that the phrase: My ordinances, is a reference to matters that, even had they not been written, it would have been logical that they be written. They are the prohibitions against idol worship, prohibited sexual relations, bloodshed, theft, and blessing God, a euphemism for cursing the Name of God.

讜讗转 讞讜拽讜转讬 转砖诪专讜 讚讘专讬诐 砖讛砖讟谉 诪砖讬讘 注诇讬讛谉 讜讗诇讜 讛谉 讗讻讬诇转 讞讝讬专 讜诇讘讬砖转 砖注讟谞讝 讜讞诇讬爪转 讬讘诪讛 讜讟讛专转 诪爪讜专注 讜砖注讬专 讛诪砖转诇讞 讜砖诪讗 转讗诪专 诪注砖讛 转讜讛讜 讛诐 转诇诪讜讚 诇讜诪专 讗谞讬 讛壮 讗谞讬 讛壮 讞拽拽转讬讜 讜讗讬谉 诇讱 专砖讜转 诇讛专讛专 讘讛谉

The phrase: And you shall keep my statutes, is a reference to matters that Satan and the nations of the world challenge because the reason for these mitzvot are not known. They are: The prohibitions against eating pork; wearing garments that are made from diverse kinds of material, i.e., wool and linen; performing the 岣litza ceremony with a yevama, a widow who must participate in a levirate marriage or 岣litza; the purification ceremony of the leper; and the scapegoat. And lest you say these have no reason and are meaningless acts, therefore the verse states: 鈥淚 am the Lord鈥 (Leviticus 18:4), to indicate: I am the Lord, I decreed these statutes and you have no right to doubt them.

讗讬诪转讬 诪讟诪讗 讘讙讚讬诐 转谞讜 专讘谞谉 讛诪砖诇讞 诪讟诪讗 讘讙讚讬诐 讜讗讬谉 讛砖讜诇讞 讗转 讛诪砖诇讞 诪讟诪讗 讘讙讚讬诐

搂 It was taught in the mishna that the tanna鈥檌m disagreed about from what point the garments of the man who leads the scapegoat are rendered impure. The Sages taught in a baraita: The garments of the one who dispatches the goat are rendered impure, but the garments of the one who dispatches the dispatcher, e.g., those who accompany him, are not rendered impure.

讬讻讜诇 诪砖讬爪讗 讞讜抓 诇讞讜诪转 注讝专讛 转诇诪讜讚 诇讜诪专 讛诪砖诇讞 讗讬 讛诪砖诇讞 讬讻讜诇 注讚 砖讬讙讬注 诇爪讜拽 转诇诪讜讚 诇讜诪专 讜讛诪砖诇讞 讛讗 讻讬爪讚 诪砖讬爪讗 讞讜抓 诇讞讜诪转 讬专讜砖诇讬诐 讚讘专讬 专讘讬 讬讛讜讚讛

One might have thought that as soon as he leaves the wall of the Temple courtyard he becomes ritually impure. Therefore, the verse states: 鈥淗e that dispatched鈥 (Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, if the verse had simply stated: He that dispatched, one might have thought he does not become impure until he reaches the cliff. Therefore, the verse states: 鈥淎nd he that dispatched,鈥 with the inclusive term 鈥渁nd.鈥 How is this to be understood? His garments are rendered impure only when he emerged outside the wall of Jerusalem. This is the statement of Rabbi Yehuda.

专讘讬 讬讜住讬 讗讜诪专 注讝讗讝诇 讜讻讘住 注讚 砖讛讙讬注 诇爪讜拽 专讘讬 砖诪注讜谉 讗讜诪专 讜讛诪砖诇讞 讗转 讛砖注讬专 诇注讝讗讝诇 讬讻讘住 讘讙讚讬讜 讝讜专拽讜 讘讘转 专讗砖 讜诪讟诪讗 讘讙讚讬诐

Rabbi Yosei says that the verse states: 鈥淎nd he that dispatched the goat to Azazel shall wash鈥 (Leviticus 16:26), which indicates that his garments are not rendered impure until he has reached Azazel, i.e., the cliff. Rabbi Shimon says: His garments are rendered impure only when he pushes the goat from the cliff, as it says: 鈥淎nd he that dispatched the goat to Azazel shall wash his clothes鈥 (Leviticus 16:26), to indicate that he throws it headlong and only then, once he has fulfilled the mitzva, his garments are rendered impure.

诪转谞讬壮 讘讗 诇讜 讗爪诇 驻专 讜砖注讬专 讛谞砖专驻讬谉 拽专注谉 讜讛讜爪讬讗 讗转 讗讬诪讜专讬讛谉 谞转谞谉 讘诪讙讬住 讜讛拽讟讬专谉 注诇 讙讘讬 讛诪讝讘讞

MISHNA: After the High Priest passed the goat to the man tasked with dispatching the goat, he came next to the bull and the goat that were to be burned. He tore their flesh but was not required to cut it into pieces, and removed the portions of the offering consumed on the altar and placed them in a large bowl [magis] and burned them on the altar.

拽诇注谉 讘诪拽诇注讜转 讜讛讜爪讬讗谉 诇讘讬转 讛砖专讬驻讛 讜诪讗讬诪转讬 诪讟诪讗讬谉 讘讙讚讬诐 诪砖讬爪讗讜 讞讜抓 诇讞讜诪转 讛注讝专讛 专讘讬 砖诪注讜谉 讗讜诪专 诪砖讬爪讬转 讛讗讜专 讘专讜讘谉

He interwove and bound the bull and the goat together into braids as one mass. They were placed in that way upon two poles and carried by four people who took them out to the place designated for burning, outside of Jerusalem. And at what point do the bull and goat render the garments of those who carried them impure, as it is written: 鈥淎nd he who burns them shall wash his garments鈥 (Leviticus 16:28)? They render the garments impure from the moment that they emerged outside the wall of the Temple courtyard. Rabbi Shimon says: They render the garments impure from the moment that the fire has ignited in most of the bull and the goat.

讙诪壮 讜讛拽讟讬专谉 住诇拽讗 讚注转讱 讗诇讗 讗讬诪讗 诇讛拽讟讬专谉 注诇 讙讘讬 诪讝讘讞

GEMARA: It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: Would it enter your mind to say he burned them? He would not burn them right away, since he had to perform other services first. Rather, say that he placed them in a large bowl in order to burn them on the altar later.

拽诇注谉 讘诪拽诇注讜转 讗诪专 专讘讬 讬讜讞谞谉 讻诪讬谉 拽诇讬注讛 转谞讗 诇讗 讛讬讛 诪谞转讞谉 谞讬转讜讞 讘砖专 注讜诇讛 讗诇讗 注讜专 注诇 讙讘讬 讘砖专 诪谞讗 讛谞讬 诪讬诇讬 讚转谞讬讗 专讘讬 讗讜诪专 谞讗诪专 讻讗谉 注讜专 讜讘砖专 讜驻专砖 讜谞讗诪专 诇讛诇谉 注讜专 讜讘砖专 讜驻专砖

It was taught in the mishna that the High Priest interwove and bound the bull and the goat together into braids as one mass before taking them to be burned. Rabbi Yo岣nan said: He made them like a braid, whose parts are interwoven. It was taught: He would not dissect the bull and goat in the manner of the dissection of the flesh of a burnt-offering, where the animal is skinned and then cut into parts. Rather, he would leave the skin on top of the flesh and would cut the animal into pieces without skinning it. The Gemara asks: From where are these matters derived? As it was taught in a baraita that Rabbi Yehuda HaNasi says: It is stated here with regard to the bull and goat, skin and flesh and dung (Leviticus 16:27), and it is stated below, with regard to the bull sin-offerings that are burned, skin and flesh and dung (Leviticus 4:11).

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