Talmud sobre Números 28:15

MISHNAH: But about where there is no knowledge either at the start or at the end¹²²Undetected infractions of the laws of purity. Mishnaiot 4–6 are reproduced in Sifra Aḥare Pereq 5(2–50)., the he-goats of the holidays and the he-goats of the Days of the New Moon¹²³Num. 28:15,22,30; 29:4,16,19,22,25,28,31,34,38. These are public sacrifices; they atone for damage to public institutions. atone, the words of Rebbi Jehudah. Rebbi Simeon says, the he-goats of the holidays atone but not the he-goats of the Days of the New Moon. What do the he-goats of the Days of the New Moon atone for? For the pure person who ate impure¹²⁴Impure sacrificial meat or cereal.. Rebbi Meїr says, the atoning of all he-goats is the same, about the impurity of the Sanctuary and its sancta.
Rebbi Simeon used to say, the he-goats of the holidays atone for the pure person who ate impure; those of the holidays atone for where there is no knowledge either at the start or at the end, and those of the Day of Atonement where there is no knowledge at the start but there is knowledge at the end¹²⁵Mishnah 3..
They asked him¹⁵⁷He objects to the entire line of reasoning. The purification sacrifices of the holidays are given “to atone for you” (Num. 28:22,30; 29:5,11), but no provision is made to ascertain whether atonement is actually needed. This implies that they must be brought even if not needed for atonement. The same applies to the other public offerings for which the purpose is not explicitly stated., could they be brought one for the other¹⁵⁸For example, a he-goat was dedicated as scapegoat for the Day of Atonement but escaped, another he-goat was used, and afterwards the original he-goat was recaptured. Since it had been dedicated, it could not revert to profane status. May it be used as purification offering on the next holiday?? He told them, they may be brought. They asked him, since their atoning is not the same¹⁵⁹As R. Simeon stated in Mishnah 5., how can they be brought one for the other? He told them, all of them serve to atone for the impurity of the Sanctuary and its sancta¹⁶⁰The dedication prepares it to atone for impurities, to fulfill a biblical commandment. The particular instances of atonement are not on the mind of the person making the dedication; therefore, the he-goat may be used on all occasions where Scripture uses similar wording. It is noted in the next Halakhah that a dedication for sacrifice, whatever it will be, is sufficient..

HALAKHAH: “But about where there is no knowledge,” etc. Halakhah 5: “Rebbi Simeon used to say,” etc. Rebbi Eleazar in the name of Rebbi Hoshaia: The reason of Rebbi Jehudah is and one goat’s he-goat sin offering for the Eternal¹²⁶Num. 28:15, the sacrifice of the Day of the New Moon. (The verse is quoted not quite correctly.) The root חטא in pā`al means “to sin” but in pi`ēl “to cleanse, to restitute, to purify.” The word חַטָּאת “purification” can also mean “sin” (Ex. 34:9). Here it is interpreted in both senses. Babli 9a.. This he-goat atones for a sin known only to the Eternal¹²⁷In Sifry Deut. 145, the example given is that of a an unknown grave which makes everybody stepping over it impure; the impure person never could know of his impurity.. I have not only the he-goat of the Day of the New Moon; from where the he-goats of the holidays? Rebbi Ze`ira said, and a he-goat<sup>128</sup>In all occurrences (Note 123) the sentence starts with וּ which also could have been left out. This is read as referring to the first case. Babli 9b., the copula adds to the prior subject. Rebbi Ze`ira and¹²⁹Probably “and” should be replaced by a comma. Rebbi Eleazar in the name of Rebbi Hoshaia, Rebbi Jacob bar Aḥa in the name of Rebbi Joḥanan: He gave it to you to lift the sins of the congregation¹³⁰Lev. 10:17, referring to the inauguration of the Tabernacle which was on the first of Nisan. On that day, three purification sacrifices were offered. 1° A calf, special to this day. 2° A he-goat for the Day of the New Moon. 3° A he-goat by the chief of the tribe of Jehudah (Num. 7:16). The verse does not spell out to which of the three it refers.
In the Babli 9b, the entire argument is quoted as explanation of R. Simeon’s statement; also quoted Zevaḥim 101b.. Where do we hold? If about Naḥshon’s he-goat, it atoned for his tribe. If about the he-goat of the Day of (Atonement)¹³¹Read: Inauguration., there is nothing similar in later generations¹³²The reference is to the calf (Note 129, 1°) which only in this case served as public purification offering; in all other cases the sacrifice is a he-goat. Since the verse is in the singular, it follows that only one purification offering was burnt; the other two were eaten [Sifra Šemini Pereq 2(2)]. It is characterized as “given to lift the sin of the congregation”; this is asserted only of the New Moon’s Day he-goat. It follows that the calf of the Inauguration was particular for the Sanctuary and the priests, Naḥshon’s for his tribe.. But we must deal with the he-goat of the Day of the New Moon. What about it? It is said here “lifting sin” and it is said there “lifting sin”, Aaron shall lift the sin of the sancta”¹³³Ex. 28:38.. Since there it is the sinfulness of the offerings not the sins of the offerers, also here it is the sinfulness of the offerings not the sins of the offerers¹³⁴It is explicitly stated in the verse that the High Priest’s diadem is only effective to cure unknown disabilities of sacrifices, not of humans. In the Babli, Menaḥot 25a, this is the final answer by the fifth Cent. Rav Ashi after a lengthy discussion which also quotes R. Zera (Ze`ira) with a completely different suggestion which is rejected.. What did you see to say, “for the pure person who ate impure”, maybe we should say for the impure person who ate pure? Rebbi Yose ben Rebbi Bun said, Rebbi Jehudah splits the argument of Rebbi Meїr; Rebbi Simeon splits the argument of Rebbi Jehudah<sup>135</sup>R. Jehudah accepts the argument of R. Meїr but excludes the he-goats of the Day of Atonement from the group. R. Simeon accepts the argument of R. Jehudah but excludes the he-goat of the Day of the New Moon.. Rebbi Joḥanan<sup>136</sup>One may conjecture that originally the text read ר״י meaning “R. Jehudah” which was misread by a copyist as “R. Joḥanan”. (In Babli texts, ר״י has both meanings with about the same frequency.) agrees that the he-goat brought inside does not atone; rather it suspends. This parallels Rebbi Jonah in the name of Rebbi Ze`ira, he shall make it a purification offering¹³⁷Lev. 16:9. One would have expected the sentence to read וְהִקְרִ֤יב אַֽהֲרֹן֙ אֶת־הַשָּׂעִ֔יר אֲשֶׁ֨ר עָלָ֥ה עָלָי֛ו הַגּוֹרָ֖ל לַֽײ לַחָטָּאת. Then חַטָּאת would have referred to the he-goat and meant “purification offering.” But the clause וְעָשָׂה֭וּ חַטָּֽאת “he turns it into חַטָּאת” defines the word as “unintentional sin.” The he-goat whose blood is brought into the Sanctuary turns intentional into unintentional sins.. He fixed it for suspension, that it could not be changed¹³⁸It cannot be used for any other purpose. If the companion scapegoat would die before it is slaughtered, it could not be used for any other purpose; it must be sent grazing until it develops a bodily defect or becomes too old to be used as a sacrifice, then be sold and its value used to buy other sacrifices. Sifra Aḥare Pereq 2(5)..

The precentor must say, ‘Thou art holy’³³i.e. the ḳedushshah. It appears that, instead of beginning with ‘We will sanctify’ (P.B., p. 45) or ‘We will reverence’ (P.B., p. 160), there was a custom to begin with ‘Thou art holy’ on Sabbath and Festivals. Rule 7 extends this practice to some of the less important days as specified below. It has also been suggested to read, instead of ’attah ḳadosh (‘Thou art holy’) ’eth haḳḳedushshah (‘the ḳedushshah’). on the eight days³⁴So GRA. V, M and H read ‘in the eighteen [benedictions]’. of Ḥanukkah, and similarly on New Moons and on the intermediate days of a Festival,³⁵viz. Passover and Tabernacles. because beside³⁶Inserted by GRA, omitted by V, M and H. the continual burnt-offering³⁷Num. 28, 15 (on the New Moon); ibid. 24 (on the intermediate days of Passover); and ibid. XXIX, 19, 22, 25, 28, 31, 34 (on those of Tabernacles). is written in connection with them. And R. Hiyya learnt: On any day on which there is a musaf ḳedushshah is said except on Ḥanukkah on which ḳedushshah is said although there is no musaf on it, because Hallel is included [in the service]. Some maintain [that it is said] on Purim also, because the scroll of Esther is read on it.