Yerushalmi Shevuot 1:7 ירושלמי שבועות א׳:ז׳

MISHNAH: Together Israel, Cohanim, and the Anointed Priest²²⁵This fraction of a sentence is the end of the preceding Mishnah. The scapegoat atones equally for Israel, Cohanim and the High Priest. The expression “Anointed Priest” is biblical (Lev. 6:15); as explained in Tractate Horaiot it excludes the High Priests of the Second Temple who were invested, not anointed.. What is the difference between Israel and a Cohen or the Anointed Priest²²⁶There is a difference not only on the Day of Atonement, but all year round: the purification offering of the Anointed Priest (not the invested one) is a bull, but everybody else’s a lamb. For impurity of the Sanctuary and its sancta, everybody has to bring a sacrifice depending on his wealth except the Anointed Priest who is exempt (Mishnah Horaiot 2:7).? Only that the blood of the bull atones for Cohanim in matters of the Sanctuary and its sancta. Rebbi Simeon says, just as the blood of the he-goat which is brought inside atones for Israel, so the blood of the bull atones for the Cohanim²²⁷The actual atoning sacrifices on the Day of Atonement are separate for the High Priest (Lev. 16:6), the common priests (v. 13), and the people. But for the action of the scapegoat they are all equal.. Just as the confession of the scapegoat²²⁸Lev. 16:21. atones for Israel, so the confession of the bull atones for Cohanim²²⁹He disagrees with the anonymous Mishnah and restricts the action of the scapegoat to the benefit of the people..

HALAKHAH: “Together Israel, Cohanim,” etc. But we did not state²³⁰The Anointed is mentioned in the anonymous statement, the first sentence of the Mishnah. Why is he not mentioned in R. Simeon’s statement? “the Anointed.” Why did we not state “the Anointed”? If you say that we are discussing things which do not imply the obligation of a sacrifice²³¹For sins which do not require a purification sacrifice, the status of the High Priest is no different from that of a common priest. The mention of “priests” includes the High Priest., it is correct not to state “Anointed”. If you say about things which imply the obligation of a sacrifice, why do we not state “Anointed”²³²Since the purification sacrifice of the Anointed Priest is different from that of everybody else (Note 226), it is necessary to mention him if one asserts that the scapegoat really serves everybody.? It was found stated “also the Anointed Priest.”²³³In a baraita. This implies that we are discussing things which do not imply the obligation of a sacrifice²³⁴In R. Simeon’s statement, the Anointed is not mentioned by design; therefore, the argument of Note 231 applies.. Rebbi Yose ben Rebbi Abun said, even if you say, about things which imply the obligation of a sacrifice, if it was done intentionally¹¹⁷It is not that intentional sins not carry an obligation of a sacrifice but the sinner is prohibited from offering one (Num. 15:30–31.) Unintentional sins only require a sacrifice if the corresponding intentional sin is punishable by extirpation (Mishnah Keritut 1:2), others require repentance and atonement by the Day of Atonement. Babli Keritut 25b.. As you say, intentionally it needs atoning and the atoning of the Day of Atonement, here also it needs atoning and the atoning of the Day of Atonement²³⁵As explained by R. Eleazar ben Azariah, intentional sins will be forgiven only by prior repentance combined with the Day of Atonement..

²³⁷This paragraph is Yoma 6:2. However, there the sequence of topics is different. Sifra Aḥare Pereq 2(6–8).Shall be stationed alive; this teaches that it the future it is going to die²³⁸Lev. 16:10. Since the verse later only requires that the scapegoat be sent to a cliff (v. 22) in the desert (v. 21), but nothing is said what happens to the goat there, it is inferred that since it is emphasized that it must be alive as long as it is standing before the Eternal that later it will not continue to live, but will be pushed over the cliff to its death (Sifra Aḥare Pereq 2(7,8), Yoma 6:2, Babli Yoma40b,65a,71a.. How long must it live? Up to he will finish from atoning to Sanctuary²³⁹Lev. 16:20. If the scapegoat dies before the blood of the other he-goat was sprinkled on the gobelin and the incense altar in the Sanctuary, the ceremony has to be repeated. Later, no new he-goat has to be provided., the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession²⁴⁰Until after the High Priest leaves the sanctuary to put his hands on the scapegoat to confess the people’s sins (v. 21). If the he-goat dies at the moment the High Priest starts to put his hands on its head, no new he-goat is needed.. In Rebbi Jehudah’s opinion, the confession is indispensable²⁴¹Since neither the blood of the bull nor that of the he-goat may be brought inside the Sanctuary without prior confession (v. 11) the scapegoat may not be sent to the desert without confession; without a scapegoat the atoning is not complete.. In Rebbi Simeon’s opinion, the confession is not indispensable²⁴²Since for him the High Priest only has to stand next to the scapegoat, the final confession itself is needed only if the scapegoat is alive at that time.
Commentators note that the Babli Yoma 40b seems to switch the positions of RR. Jehudah and Simeon in this matter, but since Sifra parallels the Yerushalmi this seems to be unlikely. Maimonides does not mention the matter in his Code.. What is the difference between them? ²⁴³This is a non sequitur. But in the Yoma text, which has to be considered as original, the scapegoat is treated first, i. e., that a scapegoat sent away without confession for R. Jehudah requires an entire new ceremony with formal confession, but not for R. Simeon. Then it is asserted that by analogy if the bull whose blood is to be brought into the Sanctuary was slaughtered without confession, for R. Jehudah the slaughter is invalid and the entire ceremony has to be repeated, but not for R. Simeon. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. The same holds for the scapegoat. If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another goat. In Rebbi Simeon’s opinion, he does not have to bring another goat. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession²⁴⁴If the bull was slaughtered correctly but for some reason its blood could not be brought into the Sanctuary, does R. Jehudah require a full repetition of the ceremony including confession?? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession²⁴⁵If the scapegoat dies before it can be sent away, one needs a replacement. May one bring a single he-goat as replacement or does one have to bring two he-goats, cast new lots, use one as scapegoat and let the other one graze until it develops a bodily defect when it can be sold and one buys other sacrifices with the money? With the Yoma text one has to read:
צָרִיךְ לְהַגְרִיל פַּעַם שְׁנִייָה אוֹ כְבָר יָצָא בְּהַגְרִילוֹ
שֶׁלָּרִאשׁוֹן.
“Must he cast lots a second time or did he do his duty with the first casting of lots?” (Babli Yoma 39b/40a.)?