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Today's Daf Yomi

June 17, 2021 | ื–ืณ ื‘ืชืžื•ื– ืชืฉืคืดื

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 learningย is sponsored by Leah Goldford in loving memory ofย her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Batย Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

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 โ€“ it is considered a chok, something we cannot understand but shouldnโ€™t 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

ืชืฉืขื™ื ืจื™ืก ืฉื‘ืขื” ื•ืžื—ืฆื” ืœื›ืœ ืžื™ืœ ืขืœ ื›ืœ ืกื•ื›ื” ื•ืกื•ื›ื” ืื•ืžืจื™ืŸ ืœื• ื”ืจื™ ืžื–ื•ืŸ ื•ื”ืจื™ ืžื™ื ื•ืžืœื•ื™ืŸ ืื•ืชื• ืžืกื•ื›ื” ืœืกื•ื›ื” ื—ื•ืฅ ืžืื—ืจื•ืŸ ืฉื‘ื”ืŸ ืฉืื™ื ื• ืžื’ื™ืข ืขืžื• ืœืฆื•ืง ืืœื ืขื•ืžื“ ืžืจื—ื•ืง ื•ืจื•ืื” ืืช ืžืขืฉื™ื•


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.


ืžื” ื”ื™ื” ืขื•ืฉื” ื—ื•ืœืง ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ื—ืฆื™ื• ืงืฉื•ืจ ื‘ืกืœืข ื•ื—ืฆื™ื• ืงืฉื•ืจ ื‘ื™ืŸ ืฉื ื™ ืงืจื ื™ื• ื•ื“ื—ืคื• ืœืื—ื•ืจื™ื• ื•ื”ื•ื ืžืชื’ืœื’ืœ ื•ื™ื•ืจื“ ื•ืœื ื”ื™ื” ืžื’ื™ืข ืœื—ืฆื™ ื”ื”ืจ ืขื“ ืฉื ืขืฉื” ืื‘ืจื™ื ืื‘ืจื™ื ื‘ื ื•ื™ืฉื‘ ืœื• ืชื—ืช ืกื•ื›ื” ืื—ืจื•ื ื” ืขื“ ืฉืชื—ืฉืš ื•ืžืื™ืžืชื™ ืžื˜ืžื ื‘ื’ื“ื™ื ืžืฉื™ืฆื ื—ื•ืฅ ืœื—ื•ืžืช ื™ืจื•ืฉืœื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืžืฉืขืช ื“ื—ื™ื™ืชื• ืœืฆื•ืง


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.


ื’ืžืณ ืชื ื• ืจื‘ื ืŸ ืขืฉืจ ืกื•ื›ื•ืช ื•ืฉื ื™ื ืขืฉืจ ืžื™ืœื™ืŸ ื”ื™ื• ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืชืฉืข ืกื•ื›ื•ืช ื•ืขืฉืจื” ืžื™ืœื™ืŸ ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื—ืžืฉ ืกื•ื›ื•ืช ื•ืขืฉืจื” ืžื™ืœื™ืŸ ื”ื™ื• ื•ื›ื•ืœืŸ ืขืœ ื™ื“ื™ ืขื™ืจื•ื‘


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 teแธฅumin] before Yom Kippur, allowing those at each booth to walk to the next booth.


ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ืกื— ืœื™ ืืœืขื–ืจ ื‘ื ื™ ืื ืขืœ ื™ื“ื™ ืขื™ืจื•ื‘ ื™ื›ื•ืœื ื™ ืœืขืฉื•ืช ืืคื™ืœื• ืฉืชื™ ืกื•ื›ื•ืช ื•ืขืฉืจื” ืžื™ืœื™ืŸ


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.


ื›ืžืืŸ ืื–ืœื ื”ื ื“ืชื ื™ื ื—ื•ืฅ ืžืื—ืจื•ืŸ ืฉื‘ื”ืŸ ืฉืœื ื”ื’ื™ืข ืขืžื• ืœืฆื•ืง ืืœื ืขื•ืžื“ ืžืจื—ื•ืง ื•ืจื•ืื” ืืช ืžืขืฉื™ื• ื›ืžืืŸ ื›ืจื‘ื™ ืžืื™ืจ


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.


ืขืœ ื›ืœ ืกื•ื›ื” ื•ืกื•ื›ื” ืื•ืžืจื™ื ืœื• ื”ืจื™ ืžื–ื•ืŸ ื•ื”ืจื™ ืžื™ื ืชื ื ืžืขื•ืœื ืœื ื”ื•ืฆืจืš ืื“ื ืœื›ืš ืืœื ืฉืื™ื ื• ื“ื•ืžื” ืžื™ ืฉื™ืฉ ืœื• ืคืช ื‘ืกืœื• ืœืžื™ ืฉืื™ืŸ ืœื• ืคืช ื‘ืกืœื•


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.


ืžื” ื”ื™ื” ืขื•ืฉื” ื—ื•ืœืง ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ื•ื ืงื˜ืจื™ื” ื›ื•ืœื™ื” ื‘ืกืœืข ื›ื™ื•ืŸ ื“ืžืฆื•ื” ื‘ืฉืขื™ืจ ื“ื™ืœืžื ืงื“ื™ื ื•ืžืœื‘ื™ืŸ ื•ืžื™ืชื‘ื ื“ืขืชื™ื”


ยง 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.


ื•ื ืงื˜ืจื™ื” ื›ื•ืœื™ื” ื‘ื™ืŸ ืงืจื ื™ื• ื–ืžื ื™ืŸ ื“ื’ืžื™ืฉ ืœื™ื” ืœืจื™ืฉื™ื” ื•ืœืื• ืื“ืขืชื™ื”


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


ืชื ื• ืจื‘ื ืŸ ื‘ืจืืฉื•ื ื” ื”ื™ื• ืงื•ืฉืจื™ืŸ ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ืขืœ ืคืชื— ื”ืื•ืœื ืžื‘ื—ื•ืฅ ื”ืœื‘ื™ืŸ ื”ื™ื• ืฉืžื—ื™ืŸ ืœื ื”ืœื‘ื™ืŸ ื”ื™ื• ืขืฆื‘ื™ืŸ ื•ืžืชื‘ื™ื™ืฉื™ืŸ ื”ืชืงื™ื ื• ืฉื™ื”ื™ื• ืงื•ืฉืจื™ืŸ ืขืœ ืคืชื— ืื•ืœื ืžื‘ืคื ื™ื ื•ืขื“ื™ื™ืŸ ื”ื™ื• ืžืฆื™ืฆื™ืŸ ื•ืจื•ืื™ืŸ ื”ืœื‘ื™ืŸ ื”ื™ื• ืฉืžื—ื™ืŸ ืœื ื”ืœื‘ื™ืŸ ื”ื™ื• ืขืฆื‘ื™ืŸ ื”ืชืงื™ื ื• ืฉื™ื”ื™ื• ืงื•ืฉืจื™ืŸ ืื•ืชื• ื—ืฆื™ื• ื‘ืกืœืข ื•ื—ืฆื™ื• ื‘ื™ืŸ ืงืจื ื™ื•


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 goatโ€™s horns, so that the people would not know what happened to the strip until after the conclusion of Yom Kippur.


ืืžืจ ืจื‘ื™ ื ื—ื•ื ื‘ืจ ืคืคื ืžืฉื•ื ืจื‘ื™ ืืœืขื–ืจ ื”ืงืคืจ ื‘ืจืืฉื•ื ื” ื”ื™ื• ืงื•ืฉืจื™ืŸ ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ืขืœ ืคืชื— ืื•ืœื ืžื‘ืคื ื™ื ื•ื›ื™ื•ืŸ ืฉื”ื’ื™ืข ืฉืขื™ืจ ืœืžื“ื‘ืจ ื”ื™ื” ืžืœื‘ื™ืŸ ื•ื™ื“ืขื• ืฉื ืขืฉื™ืช ืžืฆื•ืชื• ืฉื ืืžืจ ืื ื™ื”ื™ื• ื—ื˜ืื™ื›ื ื›ืฉื ื™ื ื›ืฉืœื’ ื™ืœื‘ื™ื ื•


Rabbi Naแธฅum 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: โ€œThough your sins be as scarlet, they will become white as snow; though they be red like crimson, they will be as woolโ€ (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.


ืœื ื”ื™ื” ืžื’ื™ืข ืœืžื—ืฆื™ืช ื”ื”ืจ ืื™ื‘ืขื™ื ืœื”ื• ืื•ืชืŸ ืื‘ืจื™ื ืžื” ื”ืŸ ื‘ื”ื ืื” ืจื‘ ื•ืฉืžื•ืืœ ื—ื“ ืืžืจ ืžื•ืชืจื™ืŸ ื•ื—ื“ ืืžืจ ืืกื•ืจื™ืŸ


ยง 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.


ืžืืŸ ื“ืืžืจ ืžื•ืชืจื™ืŸ


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


ื“ื›ืชื™ื‘ ื‘ืžื“ื‘ืจ ื•ืžืืŸ ื“ืืžืจ ืืกื•ืจื™ืŸ ื“ื›ืชื™ื‘ ื’ื–ื™ืจื”


established his opinion based on a verse, as it is written: โ€œAnd 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 wildernessโ€ (Leviticus 16:22). The concluding phrase, โ€œin the wilderness,โ€ 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, โ€œcut offโ€ [gezeira], which indicates a prohibition.


ื•ืžืืŸ ื“ืืžืจ ืืกื•ืจื™ืŸ ื”ืื™ ืžื“ื‘ืจ ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืชื ื™ื ื”ืžื“ื‘ืจื” ื”ืžื“ื‘ืจื” ื‘ืžื“ื‘ืจ ืœืจื‘ื•ืช ื ื•ื‘ ื•ื’ื‘ืขื•ืŸ ืฉื™ืœื” ื•ื‘ื™ืช ืขื•ืœืžื™ื


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: โ€œInto the wildernessโ€ (Leviticus 16:10), โ€œinto the wildernessโ€ (Leviticus 16:21), and โ€œin the wildernessโ€ (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.


ื•ืื™ื“ืš ื”ืื™ ื’ื–ื™ืจื” ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืชื ื™ื ื’ื–ื™ืจื” ืื™ืŸ ื’ื–ื™ืจื” ืืœื ื—ืชื•ื›ื” ื“ื‘ืจ ืื—ืจ ืื™ืŸ ื’ื–ื™ืจื” ืืœื ื“ื‘ืจ ื”ืžืชื’ื–ืจ ื•ื™ื•ืจื“


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.


ื“ื‘ืจ ืื—ืจ ื’ื–ื™ืจื” ืฉืžื ืชืืžืจ ืžืขืฉื” ืชื”ื• ื”ื•ื ืชืœืžื•ื“ ืœื•ืžืจ ืื ื™ ื”ืณ ืื ื™ ื”ืณ ื’ื–ืจืชื™ื• ื•ืื™ืŸ ืœืš ืจืฉื•ืช ืœื”ืจื”ืจ ื‘ื”ืŸ


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: โ€œI am the Lordโ€ (Leviticus 18:5), i.e., I, the Lord, decreed it [gezartiv], and you have no right to question it.


ืืžืจ ืจื‘ื ืžืกืชื‘ืจื ื›ืžืืŸ ื“ืืžืจ ืžื•ืชืจื™ืŸ ืœื ืืžืจื” ืชื•ืจื” ืฉืœื— ืœืชืงืœื”


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: โ€œAnd send the goatโ€ 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 goatโ€™s remains, the mitzva itself could lead to a mishap if someone were to find the goatโ€™s remains and make use of them.


ืชื ื• ืจื‘ื ืŸ ืขื–ืื–ืœ ืฉื™ื”ื ืขื– ื•ืงืฉื” ื™ื›ื•ืœ ื‘ื™ืฉื•ื‘ ืชืœืžื•ื“ ืœื•ืžืจ ื‘ืžื“ื‘ืจ ื•ืžื ื™ืŸ ืฉื‘ืฆื•ืง ืชืœืžื•ื“ ืœื•ืžืจ ื’ื–ื™ืจื” ืชื ื™ื ืื™ื“ืš ืขื–ืื–ืœ ืงืฉื” ืฉื‘ื”ืจื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ืืช ืื™ืœื™ ื”ืืจืฅ ืœืงื—


ยง 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: โ€œIn the wilderness.โ€ And from where does one derive that the goat is pushed from a cliff? The verse states โ€œgezeira,โ€ 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: โ€œAnd the mighty [eilei] of the land he took awayโ€ (Ezekiel 17:13). Azazel is interpreted as azaz-el, with the term el connoting something rough and hard.


ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ืขื–ืื–ืœ ืฉืžื›ืคืจ ืขืœ ืžืขืฉื” ืขื•ื–ื ื•ืขื–ืืœ


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 โ€œsons of Godโ€ who sinned with โ€œdaughters of menโ€ (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.


ืชื ื• ืจื‘ื ืŸ ืืช ืžืฉืคื˜ื™ ืชืขืฉื• ื“ื‘ืจื™ื ืฉืืœืžืœื (ืœื) ื ื›ืชื‘ื• ื“ื™ืŸ ื”ื•ื ืฉื™ื›ืชื‘ื• ื•ืืœื• ื”ืŸ ืขื‘ื•ื“ื” ื–ืจื” ื•ื’ืœื•ื™ ืขืจื™ื•ืช ื•ืฉืคื™ื›ื•ืช ื“ืžื™ื ื•ื’ื–ืœ ื•ื‘ืจื›ืช ื”ืฉื


The Gemara cites another baraita related to the scapegoat. The Sages taught with regard to the verse: โ€œYou shall do My ordinances, and you shall keep My statutes to follow them, I am the Lord your Godโ€ (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.


ืืช ื—ื•ืงื•ืชื™ ืชืฉืžืจื• ื“ื‘ืจื™ื ืฉื”ืฉื˜ืŸ ืžืฉื™ื‘ ืขืœื™ื”ืŸ ื•ืืœื• ื”ืŸ ืื›ื™ืœืช ื—ื–ื™ืจ ื•ืœื‘ื™ืฉืช ืฉืขื˜ื ื– ื•ื—ืœื™ืฆืช ื™ื‘ืžื” ื•ื˜ื”ืจืช ืžืฆื•ืจืข ื•ืฉืขื™ืจ ื”ืžืฉืชืœื— ื•ืฉืžื ืชืืžืจ ืžืขืฉื” ืชื•ื”ื• ื”ื ืชืœืžื•ื“ ืœื•ืžืจ ืื ื™ ื”ืณ ืื ื™ ื”ืณ ื—ืงืงืชื™ื• ื•ืื™ืŸ ืœืš ืจืฉื•ืช ืœื”ืจื”ืจ ื‘ื”ืŸ


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 แธฅalitza ceremony with a yevama, a widow who must participate in a levirate marriage or แธฅalitza; 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: โ€œI am the Lordโ€ (Leviticus 18:4), to indicate: I am the Lord, I decreed these statutes and you have no right to doubt them.


ืื™ืžืชื™ ืžื˜ืžื ื‘ื’ื“ื™ื ืชื ื• ืจื‘ื ืŸ ื”ืžืฉืœื— ืžื˜ืžื ื‘ื’ื“ื™ื ื•ืื™ืŸ ื”ืฉื•ืœื— ืืช ื”ืžืฉืœื— ืžื˜ืžื ื‘ื’ื“ื™ื


ยง It was taught in the mishna that the tannaโ€™im 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.


ื™ื›ื•ืœ ืžืฉื™ืฆื ื—ื•ืฅ ืœื—ื•ืžืช ืขื–ืจื” ืชืœืžื•ื“ ืœื•ืžืจ ื”ืžืฉืœื— ืื™ ื”ืžืฉืœื— ื™ื›ื•ืœ ืขื“ ืฉื™ื’ื™ืข ืœืฆื•ืง ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืžืฉืœื— ื”ื ื›ื™ืฆื“ ืžืฉื™ืฆื ื—ื•ืฅ ืœื—ื•ืžืช ื™ืจื•ืฉืœื™ื ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื”


One might have thought that as soon as he leaves the wall of the Temple courtyard he becomes ritually impure. Therefore, the verse states: โ€œHe that dispatchedโ€ (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: โ€œAnd he that dispatched,โ€ with the inclusive term โ€œand.โ€ 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.


ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ืขื–ืื–ืœ ื•ื›ื‘ืก ืขื“ ืฉื”ื’ื™ืข ืœืฆื•ืง ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ื•ื”ืžืฉืœื— ืืช ื”ืฉืขื™ืจ ืœืขื–ืื–ืœ ื™ื›ื‘ืก ื‘ื’ื“ื™ื• ื–ื•ืจืงื• ื‘ื‘ืช ืจืืฉ ื•ืžื˜ืžื ื‘ื’ื“ื™ื


Rabbi Yosei says that the verse states: โ€œAnd he that dispatched the goat to Azazel shall washโ€ (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: โ€œAnd he that dispatched the goat to Azazel shall wash his clothesโ€ (Leviticus 16:26), to indicate that he throws it headlong and only then, once he has fulfilled the mitzva, his garments are rendered impure.


ืžืชื ื™ืณ ื‘ื ืœื• ืืฆืœ ืคืจ ื•ืฉืขื™ืจ ื”ื ืฉืจืคื™ืŸ ืงืจืขืŸ ื•ื”ื•ืฆื™ื ืืช ืื™ืžื•ืจื™ื”ืŸ ื ืชื ืŸ ื‘ืžื’ื™ืก ื•ื”ืงื˜ื™ืจืŸ ืขืœ ื’ื‘ื™ ื”ืžื–ื‘ื—


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.


ืงืœืขืŸ ื‘ืžืงืœืขื•ืช ื•ื”ื•ืฆื™ืืŸ ืœื‘ื™ืช ื”ืฉืจื™ืคื” ื•ืžืื™ืžืชื™ ืžื˜ืžืื™ืŸ ื‘ื’ื“ื™ื ืžืฉื™ืฆืื• ื—ื•ืฅ ืœื—ื•ืžืช ื”ืขื–ืจื” ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืžืฉื™ืฆื™ืช ื”ืื•ืจ ื‘ืจื•ื‘ืŸ


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: โ€œAnd he who burns them shall wash his garmentsโ€ (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.


ื’ืžืณ ื•ื”ืงื˜ื™ืจืŸ ืกืœืงื ื“ืขืชืš ืืœื ืื™ืžื ืœื”ืงื˜ื™ืจืŸ ืขืœ ื’ื‘ื™ ืžื–ื‘ื—


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.


ืงืœืขืŸ ื‘ืžืงืœืขื•ืช ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืžื™ืŸ ืงืœื™ืขื” ืชื ื ืœื ื”ื™ื” ืžื ืชื—ืŸ ื ื™ืชื•ื— ื‘ืฉืจ ืขื•ืœื” ืืœื ืขื•ืจ ืขืœ ื’ื‘ื™ ื‘ืฉืจ ืžื ื ื”ื ื™ ืžื™ืœื™ ื“ืชื ื™ื ืจื‘ื™ ืื•ืžืจ ื ืืžืจ ื›ืืŸ ืขื•ืจ ื•ื‘ืฉืจ ื•ืคืจืฉ ื•ื ืืžืจ ืœื”ืœืŸ ืขื•ืจ ื•ื‘ืฉืจ ื•ืคืจืฉ


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 Yoแธฅanan 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 learningย is sponsored by Leah Goldford in loving memory ofย her grandmothers, Tzipporah bat Yechezkiel, Rivka Yoda Batย Dovide Tzvi, Bracha Bayla bat Beryl, her father-in-law, Chaim Gershon ben Tzvi Aryeh, her mother, Devorah Rivkah bat Tuvia Hacohen, her cousins, Avrum Baer ben Mordechai, and Sharon bat Yaakov.

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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

ืชืฉืขื™ื ืจื™ืก ืฉื‘ืขื” ื•ืžื—ืฆื” ืœื›ืœ ืžื™ืœ ืขืœ ื›ืœ ืกื•ื›ื” ื•ืกื•ื›ื” ืื•ืžืจื™ืŸ ืœื• ื”ืจื™ ืžื–ื•ืŸ ื•ื”ืจื™ ืžื™ื ื•ืžืœื•ื™ืŸ ืื•ืชื• ืžืกื•ื›ื” ืœืกื•ื›ื” ื—ื•ืฅ ืžืื—ืจื•ืŸ ืฉื‘ื”ืŸ ืฉืื™ื ื• ืžื’ื™ืข ืขืžื• ืœืฆื•ืง ืืœื ืขื•ืžื“ ืžืจื—ื•ืง ื•ืจื•ืื” ืืช ืžืขืฉื™ื•


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.


ืžื” ื”ื™ื” ืขื•ืฉื” ื—ื•ืœืง ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ื—ืฆื™ื• ืงืฉื•ืจ ื‘ืกืœืข ื•ื—ืฆื™ื• ืงืฉื•ืจ ื‘ื™ืŸ ืฉื ื™ ืงืจื ื™ื• ื•ื“ื—ืคื• ืœืื—ื•ืจื™ื• ื•ื”ื•ื ืžืชื’ืœื’ืœ ื•ื™ื•ืจื“ ื•ืœื ื”ื™ื” ืžื’ื™ืข ืœื—ืฆื™ ื”ื”ืจ ืขื“ ืฉื ืขืฉื” ืื‘ืจื™ื ืื‘ืจื™ื ื‘ื ื•ื™ืฉื‘ ืœื• ืชื—ืช ืกื•ื›ื” ืื—ืจื•ื ื” ืขื“ ืฉืชื—ืฉืš ื•ืžืื™ืžืชื™ ืžื˜ืžื ื‘ื’ื“ื™ื ืžืฉื™ืฆื ื—ื•ืฅ ืœื—ื•ืžืช ื™ืจื•ืฉืœื™ื ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืžืฉืขืช ื“ื—ื™ื™ืชื• ืœืฆื•ืง


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.


ื’ืžืณ ืชื ื• ืจื‘ื ืŸ ืขืฉืจ ืกื•ื›ื•ืช ื•ืฉื ื™ื ืขืฉืจ ืžื™ืœื™ืŸ ื”ื™ื• ื“ื‘ืจื™ ืจื‘ื™ ืžืื™ืจ ืจื‘ื™ ื™ื”ื•ื“ื” ืื•ืžืจ ืชืฉืข ืกื•ื›ื•ืช ื•ืขืฉืจื” ืžื™ืœื™ืŸ ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ื—ืžืฉ ืกื•ื›ื•ืช ื•ืขืฉืจื” ืžื™ืœื™ืŸ ื”ื™ื• ื•ื›ื•ืœืŸ ืขืœ ื™ื“ื™ ืขื™ืจื•ื‘


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 teแธฅumin] before Yom Kippur, allowing those at each booth to walk to the next booth.


ืืžืจ ืจื‘ื™ ื™ื•ืกื™ ืกื— ืœื™ ืืœืขื–ืจ ื‘ื ื™ ืื ืขืœ ื™ื“ื™ ืขื™ืจื•ื‘ ื™ื›ื•ืœื ื™ ืœืขืฉื•ืช ืืคื™ืœื• ืฉืชื™ ืกื•ื›ื•ืช ื•ืขืฉืจื” ืžื™ืœื™ืŸ


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.


ื›ืžืืŸ ืื–ืœื ื”ื ื“ืชื ื™ื ื—ื•ืฅ ืžืื—ืจื•ืŸ ืฉื‘ื”ืŸ ืฉืœื ื”ื’ื™ืข ืขืžื• ืœืฆื•ืง ืืœื ืขื•ืžื“ ืžืจื—ื•ืง ื•ืจื•ืื” ืืช ืžืขืฉื™ื• ื›ืžืืŸ ื›ืจื‘ื™ ืžืื™ืจ


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.


ืขืœ ื›ืœ ืกื•ื›ื” ื•ืกื•ื›ื” ืื•ืžืจื™ื ืœื• ื”ืจื™ ืžื–ื•ืŸ ื•ื”ืจื™ ืžื™ื ืชื ื ืžืขื•ืœื ืœื ื”ื•ืฆืจืš ืื“ื ืœื›ืš ืืœื ืฉืื™ื ื• ื“ื•ืžื” ืžื™ ืฉื™ืฉ ืœื• ืคืช ื‘ืกืœื• ืœืžื™ ืฉืื™ืŸ ืœื• ืคืช ื‘ืกืœื•


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.


ืžื” ื”ื™ื” ืขื•ืฉื” ื—ื•ืœืง ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ื•ื ืงื˜ืจื™ื” ื›ื•ืœื™ื” ื‘ืกืœืข ื›ื™ื•ืŸ ื“ืžืฆื•ื” ื‘ืฉืขื™ืจ ื“ื™ืœืžื ืงื“ื™ื ื•ืžืœื‘ื™ืŸ ื•ืžื™ืชื‘ื ื“ืขืชื™ื”


ยง 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.


ื•ื ืงื˜ืจื™ื” ื›ื•ืœื™ื” ื‘ื™ืŸ ืงืจื ื™ื• ื–ืžื ื™ืŸ ื“ื’ืžื™ืฉ ืœื™ื” ืœืจื™ืฉื™ื” ื•ืœืื• ืื“ืขืชื™ื”


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


ืชื ื• ืจื‘ื ืŸ ื‘ืจืืฉื•ื ื” ื”ื™ื• ืงื•ืฉืจื™ืŸ ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ืขืœ ืคืชื— ื”ืื•ืœื ืžื‘ื—ื•ืฅ ื”ืœื‘ื™ืŸ ื”ื™ื• ืฉืžื—ื™ืŸ ืœื ื”ืœื‘ื™ืŸ ื”ื™ื• ืขืฆื‘ื™ืŸ ื•ืžืชื‘ื™ื™ืฉื™ืŸ ื”ืชืงื™ื ื• ืฉื™ื”ื™ื• ืงื•ืฉืจื™ืŸ ืขืœ ืคืชื— ืื•ืœื ืžื‘ืคื ื™ื ื•ืขื“ื™ื™ืŸ ื”ื™ื• ืžืฆื™ืฆื™ืŸ ื•ืจื•ืื™ืŸ ื”ืœื‘ื™ืŸ ื”ื™ื• ืฉืžื—ื™ืŸ ืœื ื”ืœื‘ื™ืŸ ื”ื™ื• ืขืฆื‘ื™ืŸ ื”ืชืงื™ื ื• ืฉื™ื”ื™ื• ืงื•ืฉืจื™ืŸ ืื•ืชื• ื—ืฆื™ื• ื‘ืกืœืข ื•ื—ืฆื™ื• ื‘ื™ืŸ ืงืจื ื™ื•


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 goatโ€™s horns, so that the people would not know what happened to the strip until after the conclusion of Yom Kippur.


ืืžืจ ืจื‘ื™ ื ื—ื•ื ื‘ืจ ืคืคื ืžืฉื•ื ืจื‘ื™ ืืœืขื–ืจ ื”ืงืคืจ ื‘ืจืืฉื•ื ื” ื”ื™ื• ืงื•ืฉืจื™ืŸ ืœืฉื•ืŸ ืฉืœ ื–ื”ื•ืจื™ืช ืขืœ ืคืชื— ืื•ืœื ืžื‘ืคื ื™ื ื•ื›ื™ื•ืŸ ืฉื”ื’ื™ืข ืฉืขื™ืจ ืœืžื“ื‘ืจ ื”ื™ื” ืžืœื‘ื™ืŸ ื•ื™ื“ืขื• ืฉื ืขืฉื™ืช ืžืฆื•ืชื• ืฉื ืืžืจ ืื ื™ื”ื™ื• ื—ื˜ืื™ื›ื ื›ืฉื ื™ื ื›ืฉืœื’ ื™ืœื‘ื™ื ื•


Rabbi Naแธฅum 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: โ€œThough your sins be as scarlet, they will become white as snow; though they be red like crimson, they will be as woolโ€ (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.


ืœื ื”ื™ื” ืžื’ื™ืข ืœืžื—ืฆื™ืช ื”ื”ืจ ืื™ื‘ืขื™ื ืœื”ื• ืื•ืชืŸ ืื‘ืจื™ื ืžื” ื”ืŸ ื‘ื”ื ืื” ืจื‘ ื•ืฉืžื•ืืœ ื—ื“ ืืžืจ ืžื•ืชืจื™ืŸ ื•ื—ื“ ืืžืจ ืืกื•ืจื™ืŸ


ยง 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.


ืžืืŸ ื“ืืžืจ ืžื•ืชืจื™ืŸ


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


ื“ื›ืชื™ื‘ ื‘ืžื“ื‘ืจ ื•ืžืืŸ ื“ืืžืจ ืืกื•ืจื™ืŸ ื“ื›ืชื™ื‘ ื’ื–ื™ืจื”


established his opinion based on a verse, as it is written: โ€œAnd 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 wildernessโ€ (Leviticus 16:22). The concluding phrase, โ€œin the wilderness,โ€ 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, โ€œcut offโ€ [gezeira], which indicates a prohibition.


ื•ืžืืŸ ื“ืืžืจ ืืกื•ืจื™ืŸ ื”ืื™ ืžื“ื‘ืจ ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืชื ื™ื ื”ืžื“ื‘ืจื” ื”ืžื“ื‘ืจื” ื‘ืžื“ื‘ืจ ืœืจื‘ื•ืช ื ื•ื‘ ื•ื’ื‘ืขื•ืŸ ืฉื™ืœื” ื•ื‘ื™ืช ืขื•ืœืžื™ื


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: โ€œInto the wildernessโ€ (Leviticus 16:10), โ€œinto the wildernessโ€ (Leviticus 16:21), and โ€œin the wildernessโ€ (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.


ื•ืื™ื“ืš ื”ืื™ ื’ื–ื™ืจื” ืžืื™ ืขื‘ื™ื“ ืœื™ื” ืžื™ื‘ืขื™ ืœื™ื” ืœื›ื“ืชื ื™ื ื’ื–ื™ืจื” ืื™ืŸ ื’ื–ื™ืจื” ืืœื ื—ืชื•ื›ื” ื“ื‘ืจ ืื—ืจ ืื™ืŸ ื’ื–ื™ืจื” ืืœื ื“ื‘ืจ ื”ืžืชื’ื–ืจ ื•ื™ื•ืจื“


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.


ื“ื‘ืจ ืื—ืจ ื’ื–ื™ืจื” ืฉืžื ืชืืžืจ ืžืขืฉื” ืชื”ื• ื”ื•ื ืชืœืžื•ื“ ืœื•ืžืจ ืื ื™ ื”ืณ ืื ื™ ื”ืณ ื’ื–ืจืชื™ื• ื•ืื™ืŸ ืœืš ืจืฉื•ืช ืœื”ืจื”ืจ ื‘ื”ืŸ


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: โ€œI am the Lordโ€ (Leviticus 18:5), i.e., I, the Lord, decreed it [gezartiv], and you have no right to question it.


ืืžืจ ืจื‘ื ืžืกืชื‘ืจื ื›ืžืืŸ ื“ืืžืจ ืžื•ืชืจื™ืŸ ืœื ืืžืจื” ืชื•ืจื” ืฉืœื— ืœืชืงืœื”


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: โ€œAnd send the goatโ€ 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 goatโ€™s remains, the mitzva itself could lead to a mishap if someone were to find the goatโ€™s remains and make use of them.


ืชื ื• ืจื‘ื ืŸ ืขื–ืื–ืœ ืฉื™ื”ื ืขื– ื•ืงืฉื” ื™ื›ื•ืœ ื‘ื™ืฉื•ื‘ ืชืœืžื•ื“ ืœื•ืžืจ ื‘ืžื“ื‘ืจ ื•ืžื ื™ืŸ ืฉื‘ืฆื•ืง ืชืœืžื•ื“ ืœื•ืžืจ ื’ื–ื™ืจื” ืชื ื™ื ืื™ื“ืš ืขื–ืื–ืœ ืงืฉื” ืฉื‘ื”ืจื™ื ื•ื›ืŸ ื”ื•ื ืื•ืžืจ ื•ืืช ืื™ืœื™ ื”ืืจืฅ ืœืงื—


ยง 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: โ€œIn the wilderness.โ€ And from where does one derive that the goat is pushed from a cliff? The verse states โ€œgezeira,โ€ 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: โ€œAnd the mighty [eilei] of the land he took awayโ€ (Ezekiel 17:13). Azazel is interpreted as azaz-el, with the term el connoting something rough and hard.


ืชื ื ื“ื‘ื™ ืจื‘ื™ ื™ืฉืžืขืืœ ืขื–ืื–ืœ ืฉืžื›ืคืจ ืขืœ ืžืขืฉื” ืขื•ื–ื ื•ืขื–ืืœ


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 โ€œsons of Godโ€ who sinned with โ€œdaughters of menโ€ (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.


ืชื ื• ืจื‘ื ืŸ ืืช ืžืฉืคื˜ื™ ืชืขืฉื• ื“ื‘ืจื™ื ืฉืืœืžืœื (ืœื) ื ื›ืชื‘ื• ื“ื™ืŸ ื”ื•ื ืฉื™ื›ืชื‘ื• ื•ืืœื• ื”ืŸ ืขื‘ื•ื“ื” ื–ืจื” ื•ื’ืœื•ื™ ืขืจื™ื•ืช ื•ืฉืคื™ื›ื•ืช ื“ืžื™ื ื•ื’ื–ืœ ื•ื‘ืจื›ืช ื”ืฉื


The Gemara cites another baraita related to the scapegoat. The Sages taught with regard to the verse: โ€œYou shall do My ordinances, and you shall keep My statutes to follow them, I am the Lord your Godโ€ (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.


ืืช ื—ื•ืงื•ืชื™ ืชืฉืžืจื• ื“ื‘ืจื™ื ืฉื”ืฉื˜ืŸ ืžืฉื™ื‘ ืขืœื™ื”ืŸ ื•ืืœื• ื”ืŸ ืื›ื™ืœืช ื—ื–ื™ืจ ื•ืœื‘ื™ืฉืช ืฉืขื˜ื ื– ื•ื—ืœื™ืฆืช ื™ื‘ืžื” ื•ื˜ื”ืจืช ืžืฆื•ืจืข ื•ืฉืขื™ืจ ื”ืžืฉืชืœื— ื•ืฉืžื ืชืืžืจ ืžืขืฉื” ืชื•ื”ื• ื”ื ืชืœืžื•ื“ ืœื•ืžืจ ืื ื™ ื”ืณ ืื ื™ ื”ืณ ื—ืงืงืชื™ื• ื•ืื™ืŸ ืœืš ืจืฉื•ืช ืœื”ืจื”ืจ ื‘ื”ืŸ


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 แธฅalitza ceremony with a yevama, a widow who must participate in a levirate marriage or แธฅalitza; 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: โ€œI am the Lordโ€ (Leviticus 18:4), to indicate: I am the Lord, I decreed these statutes and you have no right to doubt them.


ืื™ืžืชื™ ืžื˜ืžื ื‘ื’ื“ื™ื ืชื ื• ืจื‘ื ืŸ ื”ืžืฉืœื— ืžื˜ืžื ื‘ื’ื“ื™ื ื•ืื™ืŸ ื”ืฉื•ืœื— ืืช ื”ืžืฉืœื— ืžื˜ืžื ื‘ื’ื“ื™ื


ยง It was taught in the mishna that the tannaโ€™im 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.


ื™ื›ื•ืœ ืžืฉื™ืฆื ื—ื•ืฅ ืœื—ื•ืžืช ืขื–ืจื” ืชืœืžื•ื“ ืœื•ืžืจ ื”ืžืฉืœื— ืื™ ื”ืžืฉืœื— ื™ื›ื•ืœ ืขื“ ืฉื™ื’ื™ืข ืœืฆื•ืง ืชืœืžื•ื“ ืœื•ืžืจ ื•ื”ืžืฉืœื— ื”ื ื›ื™ืฆื“ ืžืฉื™ืฆื ื—ื•ืฅ ืœื—ื•ืžืช ื™ืจื•ืฉืœื™ื ื“ื‘ืจื™ ืจื‘ื™ ื™ื”ื•ื“ื”


One might have thought that as soon as he leaves the wall of the Temple courtyard he becomes ritually impure. Therefore, the verse states: โ€œHe that dispatchedโ€ (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: โ€œAnd he that dispatched,โ€ with the inclusive term โ€œand.โ€ 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.


ืจื‘ื™ ื™ื•ืกื™ ืื•ืžืจ ืขื–ืื–ืœ ื•ื›ื‘ืก ืขื“ ืฉื”ื’ื™ืข ืœืฆื•ืง ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ื•ื”ืžืฉืœื— ืืช ื”ืฉืขื™ืจ ืœืขื–ืื–ืœ ื™ื›ื‘ืก ื‘ื’ื“ื™ื• ื–ื•ืจืงื• ื‘ื‘ืช ืจืืฉ ื•ืžื˜ืžื ื‘ื’ื“ื™ื


Rabbi Yosei says that the verse states: โ€œAnd he that dispatched the goat to Azazel shall washโ€ (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: โ€œAnd he that dispatched the goat to Azazel shall wash his clothesโ€ (Leviticus 16:26), to indicate that he throws it headlong and only then, once he has fulfilled the mitzva, his garments are rendered impure.


ืžืชื ื™ืณ ื‘ื ืœื• ืืฆืœ ืคืจ ื•ืฉืขื™ืจ ื”ื ืฉืจืคื™ืŸ ืงืจืขืŸ ื•ื”ื•ืฆื™ื ืืช ืื™ืžื•ืจื™ื”ืŸ ื ืชื ืŸ ื‘ืžื’ื™ืก ื•ื”ืงื˜ื™ืจืŸ ืขืœ ื’ื‘ื™ ื”ืžื–ื‘ื—


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.


ืงืœืขืŸ ื‘ืžืงืœืขื•ืช ื•ื”ื•ืฆื™ืืŸ ืœื‘ื™ืช ื”ืฉืจื™ืคื” ื•ืžืื™ืžืชื™ ืžื˜ืžืื™ืŸ ื‘ื’ื“ื™ื ืžืฉื™ืฆืื• ื—ื•ืฅ ืœื—ื•ืžืช ื”ืขื–ืจื” ืจื‘ื™ ืฉืžืขื•ืŸ ืื•ืžืจ ืžืฉื™ืฆื™ืช ื”ืื•ืจ ื‘ืจื•ื‘ืŸ


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: โ€œAnd he who burns them shall wash his garmentsโ€ (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.


ื’ืžืณ ื•ื”ืงื˜ื™ืจืŸ ืกืœืงื ื“ืขืชืš ืืœื ืื™ืžื ืœื”ืงื˜ื™ืจืŸ ืขืœ ื’ื‘ื™ ืžื–ื‘ื—


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.


ืงืœืขืŸ ื‘ืžืงืœืขื•ืช ืืžืจ ืจื‘ื™ ื™ื•ื—ื ืŸ ื›ืžื™ืŸ ืงืœื™ืขื” ืชื ื ืœื ื”ื™ื” ืžื ืชื—ืŸ ื ื™ืชื•ื— ื‘ืฉืจ ืขื•ืœื” ืืœื ืขื•ืจ ืขืœ ื’ื‘ื™ ื‘ืฉืจ ืžื ื ื”ื ื™ ืžื™ืœื™ ื“ืชื ื™ื ืจื‘ื™ ืื•ืžืจ ื ืืžืจ ื›ืืŸ ืขื•ืจ ื•ื‘ืฉืจ ื•ืคืจืฉ ื•ื ืืžืจ ืœื”ืœืŸ ืขื•ืจ ื•ื‘ืฉืจ ื•ืคืจืฉ


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 Yoแธฅanan 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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