Yoma 82

מאי איכא למימר לא תימא ואח"כ אמר אלא אימא ואחר כך לקח ואמר

what is there to be said?<span class="x" onmousemove="('comment',' How will R. Hisda meet the objection raised against him from the Baraitha?');">¹</span> - Do not read: 'And said thereupon', but 'And thereupon he bought and said'.<span class="x" onmousemove="('comment',' The change implies only that one word had been omitted. Thus the question against R. Hisda is answered.');">²</span>

לקח מוסיף ומביא חובתו מאי ניהו

But if 'thereupon he bought' [then it states] 'he may add and bring his obligatory sacrifice', it must mean<span class="x" onmousemove="('comment',' Lit., 'what is it?'');">³</span> that he redeems<span class="x" onmousemove="('comment',' Divesting it of its sacred character by changing its purpose and adding thereto the money required for the lamb.');">⁴</span>

דפריק ליה והא אין פדיון לעוף

[the bird-offering]? But surely a bird-offering may not be redeemed?<span class="x" onmousemove="('comment',' Tem. 23b.');">⁵</span>

אמר רב פפא כגון שלקח פרידה אחת אי עולה זבן מוסיף ומביא חובתו מדמי חטאתו והאי עולה אזלא לנדבה אי חטאת זבן אין מוסיף ומביא חובתו מדמי עולתו והאי חטאת אזלא למיתה

- R'Papa said: For instance, if he bought one single pigeon. If he bought it as the burnt-offering, then he adds to the money for his sin-offering the money for his [new] obligatory sacrifice, the burnt-offering [of the bird] becoming a freewill-offering; if he bought it as the sin-offering he may not add to the money for the burnt-offering for th purchase of his [new] obligatory sacrifice and that sin-offering is left to perish.

גופא א"ר אלעזר א"ר הושעיא מטמא מקדש עשיר והביא קרבן עני לא יצא ורבי חגא א"ר הושעיא יצא

The text [above] states: R'Eleazar said in the name of R'Hoshaia: 'If one defied the Sanctuary whilst bein rich and brought the offering prescribed for a poor person, he has not done his duty, R'Hagga in the name of R'Josiah says: He did perform it.' The following objection was raised: If a poor leper brought the offering prescribed for a rich person, he has performed his duty; if a rich person brought the offering prescribed for a poor one, he has not performed his duty?<span class="x" onmousemove="('comment',' Neg. XIV, 12. An objection against R. Hagga.');">⁶</span>

מיתיבי מצורע עני שהביא קרבן עשיר יצא עשיר שהביא קרבן עני לא יצא שאני התם דכתיב (ויקרא יד, ב) זאת

- There it is different because it is written: This [shall be the l of the leper].<span class="x" onmousemove="('comment',' Lev. XIV, 2 indicating there must be no duration.');">⁷</span> If that is so, then [let it apply] in the first part [of the Mishnah] too? - Surely the Divine La includes that case through the word Torath ['law']!<span class="x" onmousemove="('comment',' Indicating that there is ultimately one Torah, one law governing all lepers.');">⁸</span>

אי הכי רישא נמי הא רבי רחמנא תורת והתניא תורת לרבות מצורע עני שהביא קרבן עשיר יכול אפילו עשיר שהביא קרבן עני ת"ל זאת

As it was taught: the word Torath ['the law']<span class="x" onmousemove="('comment',' Lev. XIV, 2 indicating there must be no duration.');">⁷</span> includes a poor leper, who brought a rich [leper's] sacrifice.

ונילף מינה מיעט רחמנא (ויקרא יד, כא) ואם דל הוא

One might have assumed that even a rich leper who brought a poor leper's sacrifice [might be included so as to have performed his duty], therefore it says: 'This'. Let us infer from it [for one who defiled the Sanctuary]? - The Divine Law [by saying]: And if he be poor,<span class="x" onmousemove="('comment',' Ibid. 21.');">⁹</span>

<big><strong>מתני׳</strong></big> קשר לשון של זהורית בראש שעיר המשתלח והעמידו כנגד בית שילוחו ולנשחט כנגד בית שחיטתו

excludes [all but the leper].<span class="x" onmousemove="('comment',' 'If he be poor'; the 'he' is emphatic, indicating that this law applies only to a leper; but any other person, obliged to bring an offering of higher or lesser value, according to pecuniary condition, may bring the 'poor man's offering' and yet have its duty performed although he be rich himself.');">¹⁰</span> <big><b>MISHNAH: </b></big>HE BOUND<span class="x" onmousemove="('comment',' To prevent any confusion between the he-goats, or between them and the third he-goat, to be offered up at the additional service (Num. XXIX, 11) .');">¹¹</span>

בא לו אצל פרו שניה וסומך שתי ידיו עליו ומתודה וכך היה אומר אנא השם (חטאתי עויתי ופשעתי) [ועויתי פשעתי חטאתי] לפניך אני וביתי ובני אהרן עם קדושך אנא השם כפר נא לעונות ולפשעים ולחטאים שעויתי ושפשעתי ושחטאתי לפניך אני וביתי ובני אהרן עם קדושך ככתוב בתורת משה עבדך (ויקרא טז, ל) כי ביום הזה יכפר עליכם לטהר אתכם מכל חטאתיכם לפני ה' תטהרו והן עונין אחריו ברוך שם כבוד מלכותו לעולם ועד

A THREAD OF CRIMSON WOOL ON THE HEAD OF THE HE-GOAT WHICH WAS TO BE SENT AWAY,<span class="x" onmousemove="('comment',' Destined for Azazel, in the wilderness, whence it was hurled to its death from a rock. The word Azazel has been variously interpreted, but it seems to be the name of a place (a rough rock) rather than that of a demon.');">¹²</span> AND [MEANTIME] HE PLACED IT [AT THE GATE] WHENCE IT WAS TO BE SENT AWAY; AND THE HE-GOAT THAT WAS TO BE SLAUGHTERED, AT THE PLACE OF THE SLAUGHTERING.<span class="x" onmousemove="('comment',' To be explained in the GEMARA:');">¹³</span>

<big><strong>גמ׳</strong></big> איבעיא להו ולנשחט אקשירה קאי או אהעמדה קאי

HE CAME TO HIS BULLOCK A SECOND<span class="x" onmousemove="('comment',' V. supra 35b: HE CAME TO HIS BULLOCK, that was the first time.');">¹⁴</span> TIME, PRESSED HIS TWO HANDS UPON IT AND MADE CONFESSION.

ת"ש דתני רב יוסף קשר לשון של זהורית בראש שעיר המשתלח והעמידו כנגד בית שילוחו ולנשחט כנגד בית שחיטתו שלא יתערב זה בזה ולא יתערב באחרים

AND THUS HE WOULD SAY: O LORD, I HAVE DEALT WRONGFULLY, I HAVE TRANSGRESSED, I HAVE SINNED BEFORE THEE, I AND MY HOUSE, AND THE CHILDREN OF AARON, THY HOLY PEOPLE, O LORD, PRAY FORGIVE THE WRONGDOINGS, THE TRANSGRESSION, AND THE SINS, WHICH I HAVE COMMITTED, TRANSGRESSED, AND SINNED BEFORE THEE, I AND MY HOUSE, AND THE CHILDREN OF AARON, THY HOLY PEOPLE. AS IT IS WRITTEN IN THE TORAH OF MOSES, THY SERVANT: FOR ON THIS DAY ATONEMENT BE MADE FOR YOU, TO CLEANSE YOU; FROM ALL THE SINS SHALL YE BE CLEAN BEFORE THE LORD.

אי אמרת בשלמא אקשירה קאי שפיר אלא אי אמרת אהעמדה קאי נהי דבחבריה לא מיערב דהאי קטיר ביה והאי לא קטיר ביה באחריני מיהת מיערב אלא לאו שמע מינה אקשירה קאי שמע מינה

AND THEY RESPONDED: BLESSED BE THE NAME OF HIS GLORIOUS KINGDOM FOR EVER AND EVER'<big><b>GEMARA:</b></big> They raised the question: AND THE HE-GOAT THAT WAS TO BE SLAUGHTERED AT THE PLACE OF THE SLAUGHTERING - does this refer to the tying [of the strap]<span class="x" onmousemove="('comment',' I.e., he tied the strap about its neck, the place of the slaughtering.');">¹⁵</span>

א"ר יצחק שתי לשונות שמעתי אחת של פרה ואחת של שעיר המשתלח אחת צריכה שיעור ואחת אינה צריכה שיעור ולא ידענא הי מינייהו

or to the placing [of the animal]?<span class="x" onmousemove="('comment',' I.e., he placed it where it had to be slaughtered.');">¹⁶</span> Come and hear: For R'Joseph learned: He bound a crimson-coloured strap on the head of the he-goat which was to be sent away and placed it against the gate whence it was to be sent away; and the he-goat which was to be slaughtered at the place where it was to be slaughtered, lest they become mixed up one with the other, or with others.

אמר רב יוסף ניחזי אנן של שעיר המשתלח דבעי חלוקה בעי שיעור ושל פרה דלא בעי חלוקה לא בעי שיעור

It will be quite right if you say it refers to the binding [of the strap], b you say it refers to the placing [of the animal], granted that it would not be mixed up with its fellow [he-goat] because the one had a strap, whilst the other had none, but it could surely be mixed up with other he-goats?<span class="x" onmousemove="('comment',' At the place where sacrifices were slaughtered, since it had no distinguishing mark.');">¹⁷</span> Hence we learn from here that It refers to the tying [of the strap].

מתקיף לה רמי בר חמא דפרה נמי בעי כובד א"ל רבא כובד תנאי היא

This proves it. R'Isaac said: have heard of two straps, one in connection with the [red] heifer,<span class="x" onmousemove="('comment',' v. Num. XIX, 1ff');">¹⁸</span>

ודפרה לא בעי חלוקה איתיביה אביי כיצד הוא עושה כורכן בשירי לשון אימא בזנב לשון

the other with the he-goat-to-be-sent-away, one requiring a definite size, the other not requiring it, but I do not know which [requires the size]. R'Joseph said: Let us see: The strap of the he-goat which required division,<span class="x" onmousemove="('comment',' Infra 67a: What did he (who sent the he-goat away) do. He divided the strap of crimson wool, tying one half to the rock, the other half between his horns.');">¹⁹</span>

א"ר חנין אמר רב עץ ארז ושני תולעת שקלטתן שלהבת כשרה מיתיבי נתהבהב הלשון מביא לשון אחר ומקדש

hence also required a definite size, whereas that of the heifer which does not need to be divided, does not require a definite size, either. Rami B'Hama demurred to this: That of the heifer also requires weight?<span class="x" onmousemove="('comment',' To fall right into the midst of the burning heifer' as Scripture (Num. XIX, 6) requires it.');">²⁰</span>

אמר אביי ל"ק כאן בקולחת כאן בנכפפת

- Raba said: The matter of this weight is disputed by Tannaim.<span class="x" onmousemove="('comment',' V. infra.');">²¹</span> But does the strap of the heifer not have to be divided?

רבא אומר כובד תנאי היא דתניא למה כורכן כדי שיהיו כולן באגודה אחת דברי רבי רבי אלעזר בר' שמעון אומר כדי שיהא בהן כובד ויפלו לתוך שריפת הפרה

[Against this] Abaye raised the following objection: How does he do it?<span class="x" onmousemove="('comment',' With reference to the red heifer v. Parah III, 13.');">²²</span> He wraps them<span class="x" onmousemove="('comment',' The hyssop and cedar-wood.');">²³</span>

כי אתא רב דימי א"ר יוחנן שלש לשונות שמעתי אחת של פרה ואחת של שעיר המשתלח ואחת של מצורע אחת משקל עשרה זוז ואחת משקל שני סלעים ואחת משקל שקל ואין לי לפרש

together with the remnants<span class="x" onmousemove="('comment',' There are, then, remnants of strips, hence there must have been division here, too.');">²⁴</span> of the strips [of scarlet wool]! Say: with the tail<span class="x" onmousemove="('comment',' Simply the end of the strap, thinned out like a tail, hence no evidence of a division.');">²⁵</span>

כי אתא רבין פירשה משמיה דרבי יונתן

of the strip. R'Hanin said in the name of Rab: If the cedar-wood and the scarlet thread were [merely] caught by the flame,<span class="x" onmousemove="('comment',' Cf. supra n. 1.');">²⁶</span> they are usable [for the ceremony]. - They raised the following objection: If the strap caught fire, another strap is brought and the water of lustration prepared.<span class="x" onmousemove="('comment',' Lit., 'and he sanctifies'.');">²⁷</span> Abaye said: This is no contradiction; one speaks of a flame which blazes<span class="x" onmousemove="('comment',' A fire which unexpectedly rises and spreads; a fire diverted from its course. Or: a fire which unexpectedly rises and spreads;');">²⁸</span> up, the other of one which is subdued.<span class="x" onmousemove="('comment',' In the former case another strap is to be brought since it did not come in contact with the fire itself; but not in the latter case.');">²⁹</span> Raba said: Concerning the weight of [the heifer's strap] there is a division of opinion among Tannaim, for it was taught: Why does he wrap them<span class="x" onmousemove="('comment',' Cedar-wood, hyssop and scarlet, Num. XIX, 6.');">³⁰</span> together? In order that they form together one bunch - this is the opinion of Rabbi. R'Eleazar son of R'Simeon says: In order that they have [sufficient] weight to fall into the midst of the burning heifer. - When R'Dimi came [from Palestine] he said in the name of R'Johanan: I heard of: three [different] straps, one, that of the [red] heifer, the other, that of the he-goat-to-be-sent-awa the third of the leper; one having a weight of ten zuz,<span class="x" onmousemove="('comment',' Zuz - the smallest silver coin corresponds to either one quarter or one half of a shekel. Sela' - is either five or ten zuzim. The shekel weighs about twelve grams. V. Krauss, T.A. II, 404.');">³¹</span> the other a weight of two sela's,<span class="x" onmousemove="('comment',' Zuz - the smallest silver coin corresponds to either one quarter or one half of a shekel. Sela' - is either five or ten zuzim. The shekel weighs about twelve grams. V. Krauss, T.A. II, 404.');">³¹</span> the third a weight of one shekel,<span class="x" onmousemove="('comment',' Zuz - the smallest silver coin corresponds to either one quarter or one half of a shekel. Sela' - is either five or ten zuzim. The shekel weighs about twelve grams. V. Krauss, T.A. II, 404.');">³¹</span> and I do not know how to specify it. When Rabin came, he specified it in the name of R'Jonathan: