א הכל מודים שאם נתכפר בשאינה אבודה אבודה מתה
1 All agree that if he had obtained atonement through [the animal that] had not been lost, [the animal that] had been lost must be left to die;<span class="x" onmousemove="('comment',' [If one had set aside an animal as sin-offering and the animal got lost, and after setting aside another in its stead, the lost animal was found, then according to Rabbi he obtains atonement with whichever he chooses and the other is left to die. The Sages, however, hold that it is left to pasture, as the law which requires that a sin-offering, the owner of which has obtained atonement by another, is to be left to die applies only if it was found after the atonement rites had been performed, but not if found before the atonement (V. Tem. 23a) . Now in connection with this R. Abba said that there is no disagreement between Rabbi and the Sages where the atonement was obtained through the one which had not been lost, i.e., through the second, all agreeing in such a case that the first one is left to die. (In accordance with the established old law that if a sin-offering had been lost and the owner obtained atonement through another, when it is found again it is left to die) . The dispute concerns a case where atonement was obtained through the first, after it had been lost and found again, Rabbi holding that what is set aside in substitution for that which had been lost is subject to the same law as the lost animal itself and hence must be left to die, whereas the Sages do not share the view. Now in our Mishnah on the view of R. Johanan, who holds that the second of the first pair is left to pasture, it rightly gives as reason 'For no community sin-offering is left to die'; for had it been of an individual it would be left to die, since the atonement is being obtained through the one which had suffered no mishap, and had never been rejected.]');"><sup>1</sup></span> but according to Rab it would be as if someone has set aside two sin-offerings as a guarantee [that one of them should be available if the other be lost],<span class="x" onmousemove="('comment',' [According to Rab who rules that the atonement is being obtained through the second of the first pair which had been rejected, how could the Mishnah state by implication that if it had been the sin-offering of an individual it would under similar circumstances be left to die? Not only would this not be the case according to the Sages, who rule that whatever is set aside in substitution for that which had been lost is not subject to the same law as the lost animal itself (v. previous note) , seeing that he has obtained atonement through the one that had been rejected; but even according to Rabbi (v. ibid) it would not have to be left to die, since the second of the second pair has never been set aside as substitution for the one that had been lost, seeing that its predecessor is still alive. It was merely set aside as a companion to the other which had to be brought in place of the one (the first goat cast for Azazel) that had died. But since living animals cannot be permanently rejected, he should in such a case be able to offer either, just as in the case where one sets aside two offerings as a guarantee for each other.]');"><sup>2</sup></span>