Yoma 132

שיהא מזומן עתי ואפילו בשבת עתי ואפי' בטומאה

[means] that he must be prepared [from the previous day]; 'appointed' [means] that [it is to send away]; even on the Sabbath 'appointed', even if in a state of uncleanness.<span class="x" onmousemove="('comment',' This is soon explained.');">¹</span> [You say]: 'Man [means] to declare a non-priest eligible', but that is obvious? - You might have thought that since [the term] Kapparah [atonement] is written in connection therewith,<span class="x" onmousemove="('comment',' And this term as a rule occurs only in connection with a rite performed by priests.');">²</span>

איש להכשיר את הזר פשיטא מהו דתימא כפרה כתיבא ביה קמ"ל

therefore he informs us [as above]. - 'Appointed', i.e., even on the Sabbath.

עתי ואפילו בשבת למאי הלכתא אמר רב ששת לומר שאם היה חולה מרכיבו על כתפו

What does this teach?<span class="x" onmousemove="('comment',' What Sabbath desecration could the taking of the scapegoat to the wilderness involve?');">³</span> - R'Shesheth said: It is to say that if it is sick, he may make it ride his shoulder.

כמאן דלא כרבי נתן דאי רבי נתן האמר חי נושא את עצמו אפילו תימא רבי נתן חלה שאני

According to whose view is this? Not according to R'Nathan, for R'Nathan said: A living being carries itself!<span class="x" onmousemove="('comment',' V. Shab. 90a. Hence no transgression would be involved in carrying it.');">⁴</span>

אמר רפרם זאת אומרת עירוב והוצאה לשבת ואין עירוב והוצאה ליום הכפורים

-You may even say that this is in accord with R'Nathan: when it is sick it is different,<span class="x" onmousemove="('comment',' A sick being, unable to 'carry itself', might logically be assumed to be an exception to R. Nathan's rule.');">⁵</span> however.

עתי ואפי' בטומאה למאי הלכתא אמר רב ששת לומר שאם נטמא משלחו נכנס טמא לעזרה ומשלחו

Rafram said: This is to say that [the laws of] 'erub<span class="x" onmousemove="('comment',' v. Glos.');">⁶</span> and carrying out<span class="x" onmousemove="('comment',' I.e., transferring an object from public to private grounds and vice versa, both of which were prohibited on the Sabbath.');">⁷</span>

שאלו את רבי אליעזר חלה מהו שירכיבהו על כתפו אמר להם יכול הוא להרכיב אני ואתם חלה משלחו מהו שישלחנו ביד אחר אמר להם אהא בשלום אני ואתם

apply on Sabbath, but do not apply on the Day of Atonement.<span class="x" onmousemove="('comment',' Since the word 'anointed' is here interpreted as referring to the suspension of the Sabbath law, the inference is justified that no such prohibition existed on the Day of Atonement, or else it would be illogical to say that a special statement permits the suspension of these laws on the Day of Atonement which fell on a Sabbath, since they would be operative on any Day of Atonement, even if it fell on a weekday. The laws of 'carrying out' and 'erub belong together, hence strictly speaking, the Gemara need not have mentioned both; when one is applied, the other automatically applies too.');">⁸</span> 'Appointed', i.e., even in a state of uncleanness.<span class="x" onmousemove="('comment',' How should the laws on levitical uncleanness apply to the taking of the scapegoat to the wilderness?');">⁹</span>

דחפו ולא מת מהו שירד אחריו וימיתנו אמר להם (שופטים ה, לא) כן יאבדו כל אויביך ה' וחכמים אומרים חלה מרכיבו על כתפו חלה משלחו ישלחנו ביד אחר דחפו ולא מת ירד אחריו וימיתנו

What does that teach? - R'Shesheth said: It is to say that if he who is to carry it away became unclean, he may enter in impurity the Temple Court<span class="x" onmousemove="('comment',' When he receives it from the high priest.');">¹⁰</span> and carry it away.

שאלו את ר' אליעזר פלוני מהו לעולם הבא א"ל לא שאלתוני אלא על פלוני

R'Eliezer was asked: What about his carrying it on his shoulder? - He said: He could carry you and me.<span class="x" onmousemove="('comment',' R. Eliezer made a point of not answering any question concerning which he had not received a definite tradition or interpretation from his teachers.');">¹¹</span> If he who is to take it away became sick, may he send it away through someone else? - He said: I wish to keep well, I and you!<span class="x" onmousemove="('comment',' This, too, is an evasive answer: You and I are well, hope to keep well, why trouble about such hypothetical situations?');">¹²</span>

מהו להציל רועה כבשה מן הארי אמר להם לא שאלתוני אלא על הכבשה מהו להציל הרועה מן הארי אמר להם לא שאלתוני אלא על הרועה ממזר מה הוא לירש מהו ליבם מהו לסוד את ביתו מהו לסוד את קברו

If he pushed it down and it did not die, must he go down after it and kill it? - He said to them: So perish all Thine enemies, O Lord.<span class="x" onmousemove="('comment',' Judg. V, 31.');">¹³</span> But the Sages say: If it became sick, he may load it on his shoulder; if he pushed it down and it did not die, he shall go down and kill it.

לא מפני שהפליגן בדברים אלא מפני שלא אמר דבר שלא שמע מפי רבו מעולם

They asked R'Eliezer: 'What about So-and-so<span class="x" onmousemove="('comment',' Peloni. It may have been a general question concerning 'John Doe', or it may refer to Solomon's (Rashi) , or to Absalom's (R. Han.) regard for the Davidic Dynasty being responsible for the substitution of the vague Peloni. [Some see in Peloni a reference to Jesus, Finkelstein L. to Philo. Bokser, B.Z Pharisaism in Transition pp. 18ff, rightly regards these identifications as hardly supported by any facts.]');">¹⁴</span> in the world to come'? - He replied, 'Have you asked me only about this one'?<span class="x" onmousemove="('comment',' Ali his answers are evasive.');">¹⁵</span>

שאלה אשה חכמה את ר' אליעזר מאחר שמעשה העגל שוין מפני מה אין מיתתן שוה אמר לה אין חכמה לאשה אלא בפלך וכן הוא אומר (שמות לה, כה) וכל אשה חכמת לב בידיה טוו

'May one save the lamb from the lion'? - He said to them: 'Have you asked me only about the lamb'?<span class="x" onmousemove="('comment',' Ali his answers are evasive.');">¹⁵</span> 'May one save the shepherd from the lion'? - He said to them: 'Have you asked me only about the shepherd'?<span class="x" onmousemove="('comment',' Some see in the question about the shepherd a reference to David, who as lion (King) or as shepherd had taken the lamb (Bathsheba) from her husband. Others see the lamb in Uriah, Bathsheba's husband, whom the lion (David) sent to his death.');">¹⁶</span>

איתמר רב ולוי חד אמר זיבח וקיטר בסייף גפף ונישק במיתה שמח בלבבו בהדרוקן

'May a mamzer<span class="x" onmousemove="('comment',' May a bastard (the issue of a union forbidden under the penalty of extinction) inherit his father?');">¹⁷</span> inherit'? - [He replied]: 'May he marry the wife of his brother who died without issue'?<span class="x" onmousemove="('comment',' Why don't you ask the whole question: How far does he participate in the rights and duties of normal Jews?');">¹⁸</span>

וחד אמר עדים והתראה בסייף עדים בלא התראה במיתה לא עדים ולא התראה בהדרוקן

'May one whitewash his house'?<span class="x" onmousemove="('comment',' May one whitewash one's house in spite of the fact that one ought to remain conscious all the time of the destruction of the Temple, etc.');">¹⁹</span> - [He replied]: 'May one whitewash his grave'? - [His evasion was due] not to his desire to divert them with words [counter-questions], but because he never said anything that he had not heard from his teacher.<span class="x" onmousemove="('comment',' [V. Suk., Sonc. ed., p. 122. Bokser, op. cit. pp. 108f sees in these questions differences of opinion on important points of law. The question about sheep concerned the ban against cattle-raising which the Rabbis wished to enforce (v. B.M. 84b) and which R. Eliezer opposed as having no precedent in tradition. The questions relating to the mamzer involved the imposition of certain discriminations against the mamzer of which R. Eliezer did not approve, and similarly he refused to accept the prohibition of the other Rabbis of plastering one's house in sad remembrance of the destruction of the Temple, not finding any support for it in tradition].');">²⁰</span>

אמר רב יהודה שבטו של לוי לא עבד עבודת כוכבים שנאמר (שמות לב, כו) ויעמוד משה בשער המחנה וגו'

A wise woman asked R'Eliezer: Since with regard to the offence with the golden calf all were evenly associated, why was not the penalty of death the same?<span class="x" onmousemove="('comment',' Scripture mentions three forms of penalties: Some died by the sword (Ex. XXXII, 27) , others by the plague (ibid. 35) , the rest by dropsy as the result of their drinking the water containing the gold dust, which Moses had offered them in expiation (ibid. 20) .');">²¹</span> - He answered her: There is no wisdom in woman except with the distaff.

יתיב רבינא וקאמר להא שמעתא איתיביה בני ר' פפא בר אבא לרבינא (דברים לג, ט) האומר לאביו ולאמו לא ראיתיו

Thus also does Scripture say: And all the women that were wise-hearted did spin with their hands.<span class="x" onmousemove="('comment',' Ex. XXXV, 25.');">²²</span> It is stated: Rab and Levi are disputing in the matter.

אביו אבי אמו מישראל אחיו אחיו מאמו מישראל בניו בני בתו מישראל

One said: Whosoever sacrificed and burned incense died by the sword; whosoever embraced and kissed [the calf] died the death [at the hands of Heaven];<span class="x" onmousemove="('comment',' I.e., died by the plague.');">²³</span> whosoever rejoiced in his heart died of dropsy.

וכבש עשו לו כו' אמר רבה בר בר חנה לא בבליים היו אלא אלכסנדריים היו ומתוך ששונאים את הבבליים היו קורין אותן על שמן תניא רבי יהודה אומר לא בבליים היו אלא אלכסנדריים היו אמר לו רבי יוסי תנוח דעתך שהנחת את דעתי

The other said: He who had sinned before witnesses and after receiving warning,<span class="x" onmousemove="('comment',' Penalty could be imposed only when the offence had been committed in the presence of two witnesses who accuse the defendant, after he had been warned as to the consequences of his offence.');">²⁴</span> died by the sword; he who sinned before witnesses but without previous warning, by death; and he who sinned without witnesses and without previous warning, died of dropsy.

טול וצא תנא מה שהי צפירא דין וחובי דרא סגיאין

Rab Judah said: The tribe of Levi did not participate in the idolatry, as it is said: Then Moses stood in th gate of the camp.<span class="x" onmousemove="('comment',' Ex. XXXII, 26. (cont.) and said: 'Whoso is on the Lord's side, let him come unto me'. And all the sons of Levi gathered themselves together unto him.');">²⁵</span> Rabina was sitting and reporting this teaching, whereupon the sons of R'Papa B'Abba objected to Rabina: Who said of his father and of his mother: 'I have not seen him, etc.'?<span class="x" onmousemove="('comment',' Deut. XXXIII, 9. Here seems scriptural proof that the Levites, in punishing the guilty, ignored relationships, such as father or mother, but executed punishment on all. Thus their relatives, other Levites, must have been guilty.');">²⁶</span>

<big><strong>מתני׳</strong></big> מיקירי ירושלים היו מלוין אותו עד סוכה הראשונה עשר סוכות מירושלים ועד צוק

- 'His father', that is the father of his mother, an Israelite; 'brother', the brother of his mother, an Israelite; 'sons', that mean sons of his daughter [which she had] from an Israelite. AND THEY MADE A CAUSEWAY FOR HIM etc. Rabbah B'Bar Hana said: These were not Babylonians but Alexandrians, and because they [the Palestinians] hated the Babylonians,<span class="x" onmousemove="('comment',' This hatred caused them to look down upon the Babylonians as remiss in their religious duties, and to father upon them other people's wrongs.');">²⁷</span> they called them [the Alexandrians] by their [the Babylonians'] name. It was taught: R'Judah said, They were not Babylonians, but Alexandrians. - R'Jose said to him: May your mind be relieved even as you have relieved my mind!<span class="x" onmousemove="('comment',' R. Jose was a Babylonian. He welcomes the interpretation, which freed his fellow-countrymen from the charge of such boorish conduct.');">²⁸</span> <big><b>MISHNAH: </b></big>SOME OF THE NOBILITY OF JERUSALEM USED TO GO WITH HIM UP TO THE FIRST BOOTH. THERE WERE TEN BOOTHS FROM JERUSALEM TO THE ZOK<span class="x" onmousemove="('comment',' Lit., 'the peak', the mountain top from which the scapegoat was precipitated. Also used to denote the precipice itself.');">²⁹</span>