Kapłańska 16:22 Odniesienia do Talmudu: Jerusalem Talmud Yoma, Jerusalem Talmud Sanhedrin & Jerusalem Talmud Shevuot

MISHNAH: He scrambled the urn¹To make sure that he had no control about which lot he grabbed in each hand. and brought up the two lots; one had written on it “for Hashem²Cf. Chapter 3, Mishnah 9, Notre 144.”, and the other had written on it “for Azazel³Since הָאֶ֥בֶן הָאָֽזֶל (IS. 20:19) is a monolith, עז-אזח is a strong monolith, either a rocky mountain top or a sheer cliff, in the words of the verse (Lev. 16:22) “in a cut (or cut-off) land.””, with the executive officer to his right and the head of the serving family to his left. If the Eternal’s came up in his right hand, the executive officer said to him, “Sir High Priest, lift you right hand.” But if it came up in his left hand, the head of the serving family said to him. “Sir High Priest, lift your left hand.” He puts them on the two he-goats⁴Standing between the two he-goats, the lot in his right hand is put on the he-goat to his right, and the one in his left on the he-goat to his left side. and says, “for Hashem a purification offering”⁵In Lev. 16:9 the expression וְעָשָׂה֭וּ חַטָּֽאת׃ cannot mean “sacrificed it as purification offering” since its slaughter is prescribed only in v. 15; it must mean “declare it as purification sacrifice.”. Rebbi Ismael says, it was not necessary to say “a purification offering,” only “for Hashem”⁶Since both he-goats already were taken as purification sacrifices, v. 5., and they answer, “praised be the glory of His Kingdom forever and ever.”

³⁰Yoma 8:8 (45c l.12, ו), Ševuot 1:9 (33b l.75, ש). Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the words of the Sages are that the sent-away ram³¹The scapegoat which carries the sins to the desert. The other two sources have a statement that in the absence of a scapegoat the day of Atonement alone pardons. This is necessary for an understanding of the text. pardons. How does it pardon? Rebbi Zeˋira said, by and by. Rebbi Ḥanina said, at the end³²The moment when the scapegoat falls down the cliff (אֶרֶץ גְּזֵרָה the cut-off land”), Lev. 16:22.. What is the difference between them? If somebody died in-between³³In the time interval between the High Priest’s confession which puts the sins on the ram and its arrival at the cliff.. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Ḥanina said, a baraita supports Rebbi Zeˋira³⁴Tosephta Kippurim 4:16. Rashi deleted the parallel quote from the Babli Ševuo t 13b, s. v. דתניא חומר בשעיר.: There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram, for the Day of Atonement pardons without a ram, but the ram does not atone except on the Day of Atonement. There is strength in the ram, for it pardons immediately but the Day of Atonement only at nightfall. Rebbi Huna said, the question was raised before Rebbi Jeremiah³⁵Is not the ram atoning when there is a Temple, the Day of Atonement when there is none? and he said, explain it if they intended to bring another ram but they did not bring it³⁶In case the original ram developed a bodily defect before it was sent away, a substitute has to be chosen. If none was found, the Day must pardon even if there is a Temple.. Rebbi Yose ben Yose said, but does the Holy One, praise to Him, not see into the future? Then He should pardon immediately³⁷The questioner (Note 35) is correct..

HALAKHAH: “If there is no knowledge at the start,” etc. What can you see to say? Does the one inside suspend and the one outside atone, or the one outside suspend and the one inside atone, or both of them suspend, or both of them atone¹¹²Since there are two purification sacrifices brought on the Day of Atonement, one (Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Ex. 30:10), and one (Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions.? What about it? Rebbi Jacob bar Aḥa said, I saw something. Rebbi Simeon ben Laqish was asking before Rebbi Joḥanan and asked him, what are the differences in atoning? I do not know what he answered him. Rebbi Ze`ira said to him, maybe it is the following: <sup>113</sup>Halakhah 2, Note 90. These are known differences in the power of atonement but have nothing to do with the Day of Atonement. How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Or both of them atone? What about it? <sup>114</sup>Le v. 16:21. Babli Yoma 36b, Ševuot12b, Keritu t 25b.He should over it confess sins, these are intentional sins, their crimes, these are rebellions<sup>105</sup>Intentional sins, intended as “breaking the yoke of Heaven”. There is no homily on חַטָּאוֹת “unintentional sins” also mentioned in the verse., their mistakes, these are unintentional sins. Then He said, he will atone. Rebbi Immi said in the name of Rebbi Simeon ben Laqish, the he-goat will carry all their sins<sup>115</sup>Lev. 16:22., he grabbed intentional sins and left out unintentional sins<sup>116</sup>In fact only rebellions are mentioned to be carried to the desert even though three kinds of transgressions were put on the scapegoat’s head., to indicate that just as intentional sins do not carry the obligation of a sacrifice, so those unintentional sins which do not carry the obligation of a sacrifice<sup>117</sup>It is not that intentional sins not carry an obligation of a sacrifice but the sinner is prohibited from offering one (Num. 15:30–31.) Unintentional sins only require a sacrifice if the corresponding intentional sin is punishable by extirpation (Mishnah Keritut 1:2), others require repentance and atonement by the Day of Atonement. Babli Keritut 25b.. And why did they come here? Rebbi Ila in the name of Rebbi Yasa, for suspension<sup>118</sup>The commentators differ in what this means. The Day of Atonement suspends punishment to give the sinner time for repentance (Qorban Ha`edah) or the statement refers to the Mishnah that the Day of Atonement eliminates the obligation of a suspended sacrifice (Pene Mosheh). The sequel shows that neither of these alternatives applies but that the first alternative considered in the introductory paragraph applies; one purification sacrifice suspends punishment for certain categories of sins and the second atones.. Would it be understood to suspend for those who eat abominations and crawling things¹¹⁹Eating non-kosher animals is a sin (Lev. 11, Deut 14) but not one leading to extirpation. Therefore it is not subject to atonement by sacrifice.? Rebbi Samuel in the name of Rebbi Ze`ira: Their mistakes, their mistakes¹²⁰The first חַטֹּאתָם is in Lev. 16:21 and refers to the scapegoat and its limited power of atonement, the second one to the final statement Lev. 16:34 which declares that all mistakes are atoned for on that day.. Since their mistakes mentioned there are those which carry the obligation of a sacrifice, also their mistakes mentioned here are those which carry the obligation of a sacrifice. This excludes intentional sins which do not carry the obligation of a sacrifice. What is left out by the he-goat brought inside¹¹²Since there are two purification sacrifices brought on the Day of Atonement, one (Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Ex. 30:10), and one (Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions. the Day of Atonement suspends. What did it leave out? If there is no knowledge at the start but there is knowledge at the end.¹²¹This justifies the Mishnah; both actions of the Day of Atonement are needed. Babli 10a.