Yoma 133

תשעים ריס שבעה ומחצה לכל מיל על כל סוכה וסוכה אומרין לו הרי מזון והרי מים ומלוין אותו מסוכה לסוכה חוץ מאחרון שבהן שאינו מגיע עמו לצוק אלא עומד מרחוק ורואה את מעשיו

[A DISTANCE OF] NINETY RIS, SEVEN AND A HALF OF WHICH MAKE A MIL.<span class="x" onmousemove="('comment',' [So that ninety ris is the equivalent of twelve mils.]');">¹</span> AT EVERY BOOTH THEY WOULD SAY TO HIM: HERE IS FOOD AND HERE IS WATER'THEY WENT WITH HIM FROM BOOTH TO BOOTH, EXCEPT THE LAST ONE.<span class="x" onmousemove="('comment',' I.e., the one who accompanied him to the last booth, the one before the Zok.');">²</span>

מה היה עושה חולק לשון של זהורית חציו קשור בסלע וחציו קשור בין שני קרניו ודחפו לאחוריו והוא מתגלגל ויורד ולא היה מגיע לחצי ההר עד שנעשה אברים אברים בא וישב לו תחת סוכה אחרונה עד שתחשך ומאימתי מטמא בגדים משיצא חוץ לחומת ירושלים ר' שמעון אומר משעת דחייתו לצוק

FOR HE WOULD NOT GO WITH HIM UP TO THE ZOK,<span class="x" onmousemove="('comment',' [Because according to calculation there was a distance of two mils between the last booth and the Zok which was beyond the walking limits of the Sabbath or Festivals.]');">³</span> BUT STAND FROM AFAR, AND BEHOLD WHAT HE WAS DOING.

<big><strong>גמ׳</strong></big> תנו רבנן עשר סוכות ושנים עשר מילין היו דברי ר' מאיר ר' יהודה אומר תשע סוכות ועשרה מילין ר' יוסי אומר חמש סוכות ועשרה מילין היו וכולן על ידי עירוב

WHAT DID HE DO? HE DIVIDED THE THREAD OF CRIMSON WOOL, AND TIED ONE HALF TO THE ROCK, THE OTHER HALF BETWEEN ITS HORNS, AND PUSHED IT FROM BEHIND.

אמר רבי יוסי סח לי אלעזר בני אם על ידי עירוב יכולני לעשות אפילו שתי סוכות ועשרה מילין

AND IT WENT ROLLING DOWN AND BEFORE IT HAD REACHED HALF ITS WAY DOWN HILL IT WAS DASHED TO PIECES. HE CAME BACK AND SAT DOWN UNDER THE LAST BOOTH UNTIL IT GREW DARK.

כמאן אזלא הא דתניא חוץ מאחרון שבהן שלא הגיע עמו לצוק אלא עומד מרחוק ורואה את מעשיו כמאן כר' מאיר

AND FROM WHEN ON DOES IT RENDER HIS GARMENTS UNCLEAN?<span class="x" onmousemove="('comment',' V. Lev. XVI, 26.');">⁴</span> FROM THE MOMENT HE HAS GONE OUTSIDE THE WALL OF JERUSALEM.

על כל סוכה וסוכה אומרים לו הרי מזון והרי מים תנא מעולם לא הוצרך אדם לכך אלא שאינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו

R'SIMEON SAYS: FROM THE MOMENT HE PUSHES IT INTO THE ZOK.<span class="x" onmousemove="('comment',' Cf. p. 312, n. 6.');">⁵</span> <big><b>GEMARA: </b></big>Our Rabbis taught: There were ten booths and twelve mils<span class="x" onmousemove="('comment',' [V. n. 1. This allowed for one mil (=2000 cubits) the permissible walking distance between one booth and another and two mils from the last booth to the Zok].');">⁶</span>

מה היה עושה חולק לשון של זהורית ונקטריה כוליה בסלע כיון דמצוה בשעיר דילמא קדים ומלבין ומיתבא דעתיה

[distance] - this is the view of R'Meir. R'Judah says Nine booths and ten mils; R'Jose says: Five booths and ten mils.

ונקטריה כוליה בין קרניו זמנין דגמיש ליה לרישיה ולאו אדעתיה

And they are all available by means of an 'erub.<span class="x" onmousemove="('comment',' This 'erub signified the transferring of one's abode to the place where certain foods were deposited, with the consequence that his movements on the Sabbath would be assumed to start from that abode and were permitted within 2000 cubits in every direction.');">⁷</span> R'Jose said: My son Eliezer suggested to me: As long as I have an 'erub, two booths would do even for ten mils.<span class="x" onmousemove="('comment',' Suppose some Jerusalemites deposited on the eve of the Day of Atonement some eatables at the end of the 2000 cubits which are the legal maximum for walking out of the city on the Sabbath. Then they are permitted to accompany the man appointed to take away the scapegoat a distance of 2000 more cubits (the maximum as from the present fictitious abode) . The guard of other booths eight and four mils off Jerusalem could do the same, in every direction. Now one may go 2000 cubits with him from Jerusalem, where guards from the first booth join him up to the second and so on, until his destination is reached.');">⁸</span>

ת"ר בראשונה היו קושרין לשון של זהורית על פתח האולם מבחוץ הלבין היו שמחין לא הלבין היו עצבין ומתביישין התקינו שיהיו קושרין על פתח אולם מבפנים ועדיין היו מציצין ורואין הלבין היו שמחין לא הלבין היו עצבין התקינו שיהיו קושרין אותו חציו בסלע וחציו בין קרניו

With whose view will agree what was taught: But not from the last booth,for nobody would go with him up to the Zok, but standing afar, would behold what he was doing? According to whom [is this]?

אמר ר' נחום בר פפא משום רבי אלעזר הקפר בראשונה היו קושרין לשון של זהורית על פתח אולם מבפנים וכיון שהגיע שעיר למדבר היה מלבין וידעו שנעשית מצותו שנאמר (ישעיהו א, יח) אם יהיו חטאיכם כשנים כשלג ילבינו

According to R'Meir.<span class="x" onmousemove="('comment',' According to R. Jose and R.'Judah even the last reaches the Zok.');">⁹</span> AT EVERY BOOTH THEY WOULD SAY TO HIM: HERE IS FOOD AND WATER: A Tanna taught: Never did any one [who carried the goat away] find it necessary to use it, but<span class="x" onmousemove="('comment',' V. supra 18b.');">¹⁰</span>

לא היה מגיע למחצית ההר איבעיא להו אותן אברים מה הן בהנאה רב ושמואל חד אמר מותרין וחד אמר אסורין

[the reason of this provision is because] you cannot compare one who has bread in his basket with one who has no bread in his basket.<span class="x" onmousemove="('comment',' The craving of him who lacks the opportunity to gratify it is much more intense then the craving of him who has such opportunity.');">¹¹</span> WHAT DID HE DO?

מאן דאמר מותרין

HE DIVIDED THE THREAD OF CRIMSON WOOL: But let him tie the whole [thread] to the rock? - Since it is his duty [to complete his work with] the he-goat, perhaps the thread might become fast white, and he would be satisfied.<span class="x" onmousemove="('comment',' If the thread should turn white suddenly before the goat had yet been hurled down, the appointed man might be so happy with the sign of forgiveness obtained as to neglect going through with the prescribed ceremony of pushing the he-goat downward, thus leaving the command unfulfilled.');">¹²</span> But let him tie the whole thread between its horns? - At times its head [in falling] is bent and he would not pay attention.<span class="x" onmousemove="('comment',' To the change in colour, since the thread would be out of his sight.');">¹³</span> Our Rabbis taught:<span class="x" onmousemove="('comment',' V. R.H. 31b.');">¹⁴</span> In the beginning they would tie the thread of crimson wool on the entrance of the Ulam<span class="x" onmousemove="('comment',' The Hall leading to the interior of the Temple.');">¹⁵</span> without: if it became white they rejoiced; if it did not become white, they were sad and ashamed. Thereupon they arranged to tie it to the entrance of the Ulam within. But they were still peeping through and if it became white, they rejoiced, whereas, if it did not become white, they grew sad and ashamed. Thereupon they arranged to tie one half to the rock and the other half between its horns. R'Nahum B'Papa said in the name of R'Eleazar ha-Kappar: Originally they used to tie the thread of crimson wool to the entrance of the Ulam within, and as soon as the he-goat reached the wilderness, it turned white. Then they knew that the commandment concerning it had been fulfilled, as it is said: If your sins be as scarlet, they shall be as white wool.<span class="x" onmousemove="('comment',' Isa. I, 18.');">¹⁶</span> BEFORE IT HAD REACHED HALF ITS WAY DOWN HILL: The question was raised: As to those limbs [pieces] are they permitted for general use?<span class="x" onmousemove="('comment',' I.e., may they e.g., be sold so that the profit therefrom be enjoyed. Hana'ah (general use) stands for any enjoyment except akilah, eating for human consumption, therefore using it for profit, as a gift, etc.');">¹⁷</span> Rab and Samuel are in dispute on this point, one saying: They are permitted, the other they are forbidden. The one who holds they are permitted [argues thus]: