וְסָמַ֨ךְ אַהֲרֹ֜ן אֶת־שְׁתֵּ֣י ידו [יָדָ֗יו] עַ֨ל רֹ֣אשׁ הַשָּׂעִיר֮ הַחַי֒ וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֺנֹת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶת־כָּל־פִּשְׁעֵיהֶ֖ם לְכָל־חַטֹּאתָ֑ם וְנָתַ֤ן אֹתָם֙ עַל־רֹ֣אשׁ הַשָּׂעִ֔יר וְשִׁלַּ֛ח בְּיַד־אִ֥ישׁ עִתִּ֖י הַמִּדְבָּֽרָה׃
Aaron appuiera ses deux mains sur la tête du bouc vivant; confessera, dans cette posture, toutes les iniquités des enfants d’Israël, toutes leurs offenses et tous leurs péchés, et, les ayant ainsi fait passer sur la tête du bouc, l’enverra, sous la conduite d’un exprès, dans le désert.
Jerusalem Talmud Horayot
In the opinion of Rebbi Ismael, who does not refer this verse to those obligated for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, it is understandable19This paragraph has no direct connection with the theme of the Mishnah, but is added here to elucidate Lev. 4:27. Since our halakhic Midrashim are all from the school of R. Aqiba, we have to accept the occasional indications of the Yerushalmi on the interpretations of the school of R. Ismael. For him, the verses 4:27–28 detail the conditions on which a private person is permitted and obligated to bring a purification offering.. But what is the opinion of Rebbi Aqiba, who refers this verse to those obligated for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, as we have stated20Mishnah Keritut 6:4; Sifra Wayyiqra 2 Paršetah 3(1), 6(1), Ahare Mot Parašah4(8).
Reparation sacrifices are required (1) for sins against a fellow man after restitution (Lev. 5:20–26; Num. 5:5–10), (2) misappropriation of sancta(Lev.5:14–16), (3) to regain sanctified status after skin disease (Lev. 14). A suspended reparation sacrifice is due if a person suspects that he may have committed an inadvertent sin, without having proof either way. Since the sin is forgiven on the Day of Atonement (with due repentance), such a sacrifice cannot be offered after that day since the scapegoat carries away all iniquities (Lev. 16:21).: From where that those obligated for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, are obligated to bring them after the Day of Atonement, but those obligated for suspended reparation offerings are no longer liable? The verse says18Lev. 4:28. Since he was informed that he failed to commit the sin, he cannot bring a purification sacrifice. His repentance for his sinful intent will be a private matter between him and God., or his transgression in which he sinned was made known to him; he has to bring, even after the Day of Atonement. 21This copy from the first paragraph has no discernible meaning here. From the following: A person who would transgress; one would transgress; acting he would transgress; these are restrictions8The quotes are correct in the Yerushalmi text of the Babli editio princeps, but the first of the quotes in the Leiden ms. is a misquote, referring to Lev.4:2 instead of 4:27. The basic text is in Sifra Wayyiqra Parašah 7(1), referred to in Babli 2b, discussed in detail Šabbat93a.
Chapter 4 in Lev. treats the purification sacrifices for unintentional sin first by the High Priest (vv. 1–12), then the High Court (13–21), then a chief, identified in Mishnah 3:3 as a king (22–26), and finally by a commoner (27–35). V. 27 reads: If one person of the populace transgresses inadvertently, by acting on one prohibitions of the Eternal, and feels guilt. It is noted that the sentence seems to be unnecessarily wordy. Why does it not say simply, “if somebody inadvertently transgresses a prohibition of the Eternal”? The additional words must have a meaning; they describe restrictions. In Babli Šabbat93a one derives from the insistence that one person commit the sin that a violation of a commandment cannot be prosecuted if committed by two persons acting in common, so that no single person commits a punishable act but the combined result is a clear violation,. Such a violation cannot be atoned for by a purification sacrifice. It also is clear that only acts are punishable.
In the context here the additional terms are interpreted to mean that only a person acting on his own is required to offer a purification sacrifice; this excludes one who is told by a religious authority that his act is permitted.: the person depending on himself is liable, {but one dependent}9It is a generally recognized principle that a double restriction is an addition and a double addition a restriction (Peah 6:9 Note 154, Yebamot 12:1 Note 10, Sotah9:2 Note 63, Roš Haššanah 1:1 56a l.58, Megillah 4:4 75b l.14; Babli Megillah23b, Yoma 43a, Bava qamma 15b, Bava batra 15a, Sanhedrin 15a,44b,66a, Makkot 9b, Ševuot 7b, Menahot 9b,67a, Hulin 132a.) The principle is extended here to read that any even number of restrictions (additions) is an addition (restriction) while any odd number of restrictions (additions) is a restriction (addition); cf. Rashi in Sanhedrin 15a s. v. חמשה. on the Court is not liable.
Reparation sacrifices are required (1) for sins against a fellow man after restitution (Lev. 5:20–26; Num. 5:5–10), (2) misappropriation of sancta(Lev.5:14–16), (3) to regain sanctified status after skin disease (Lev. 14). A suspended reparation sacrifice is due if a person suspects that he may have committed an inadvertent sin, without having proof either way. Since the sin is forgiven on the Day of Atonement (with due repentance), such a sacrifice cannot be offered after that day since the scapegoat carries away all iniquities (Lev. 16:21).: From where that those obligated for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, are obligated to bring them after the Day of Atonement, but those obligated for suspended reparation offerings are no longer liable? The verse says18Lev. 4:28. Since he was informed that he failed to commit the sin, he cannot bring a purification sacrifice. His repentance for his sinful intent will be a private matter between him and God., or his transgression in which he sinned was made known to him; he has to bring, even after the Day of Atonement. 21This copy from the first paragraph has no discernible meaning here. From the following: A person who would transgress; one would transgress; acting he would transgress; these are restrictions8The quotes are correct in the Yerushalmi text of the Babli editio princeps, but the first of the quotes in the Leiden ms. is a misquote, referring to Lev.4:2 instead of 4:27. The basic text is in Sifra Wayyiqra Parašah 7(1), referred to in Babli 2b, discussed in detail Šabbat93a.
Chapter 4 in Lev. treats the purification sacrifices for unintentional sin first by the High Priest (vv. 1–12), then the High Court (13–21), then a chief, identified in Mishnah 3:3 as a king (22–26), and finally by a commoner (27–35). V. 27 reads: If one person of the populace transgresses inadvertently, by acting on one prohibitions of the Eternal, and feels guilt. It is noted that the sentence seems to be unnecessarily wordy. Why does it not say simply, “if somebody inadvertently transgresses a prohibition of the Eternal”? The additional words must have a meaning; they describe restrictions. In Babli Šabbat93a one derives from the insistence that one person commit the sin that a violation of a commandment cannot be prosecuted if committed by two persons acting in common, so that no single person commits a punishable act but the combined result is a clear violation,. Such a violation cannot be atoned for by a purification sacrifice. It also is clear that only acts are punishable.
In the context here the additional terms are interpreted to mean that only a person acting on his own is required to offer a purification sacrifice; this excludes one who is told by a religious authority that his act is permitted.: the person depending on himself is liable, {but one dependent}9It is a generally recognized principle that a double restriction is an addition and a double addition a restriction (Peah 6:9 Note 154, Yebamot 12:1 Note 10, Sotah9:2 Note 63, Roš Haššanah 1:1 56a l.58, Megillah 4:4 75b l.14; Babli Megillah23b, Yoma 43a, Bava qamma 15b, Bava batra 15a, Sanhedrin 15a,44b,66a, Makkot 9b, Ševuot 7b, Menahot 9b,67a, Hulin 132a.) The principle is extended here to read that any even number of restrictions (additions) is an addition (restriction) while any odd number of restrictions (additions) is a restriction (addition); cf. Rashi in Sanhedrin 15a s. v. חמשה. on the Court is not liable.
Jerusalem Talmud Yoma
38Sifra Aḥare Pereq 2(5),It shall be made standing alive, This teaches that in the end it will die39Lev. 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.. 40This paragraph is a slight rewrite of a paragraph in Ševuot 1:10 (Notes 127–241). How long must it live? Up to he will finish atoning the Sanctuary41Lev. 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 indispensable42It remains unresolved whether for R. Simeon no confession is obstructive or only the last one which is mentioned after the atonement of the Sanctuary was declared complete.. 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 confession43It already had been stated that there has to be another drawing of lots with new animals,, the question is only about the confessions.?
Jerusalem Talmud Yoma
HALAKHAH: He shall send him by a man44Lev. 16:21., to qualify the non-Cohen45Since “man” is unspecific. Babli 66a/b.. Timely44Lev. 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 prepared46Ready and prepared are practically the same, the duplication is unwarranted.? But that he should not send him by two people. If he sent him by two people, does he make clothing impure47Lev. 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 sends48Lev. 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 impure49Only the person first appointed to the task becomes impure..