Talmud Yerushalmi
Yerushalmi Yoma 6:2 ירושלמי יומא ו׳:ב׳
Part of: Chapter 6
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משנה: בָּא לֹו אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ וְסָמַךְ שְׁתֵּי יָדָיו עָלָיו וְנִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר אָנָּא הַשֵּׁם עָווּ פָּשְׁעוּ חָטְאוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָּא הַשֵּׁם כַּפֶּר נָא וְגו׳.
MISHNAH: He came to the he-goat to be sent away and leaned on it with both his hands and confessed. And thus he was saying: “Please Hashem, they acted criminally, offended, sinned before You, Your people, the House of Israel. Please Hashem, please atone the criminal acts,” etc35Cf. Chapter 4, Note 61..
MISHNAH: He came to the he-goat to be sent away and leaned on it with both his hands and confessed. And thus he was saying: “Please Hashem, they acted criminally, offended, sinned before You, Your people, the House of Israel. Please Hashem, please atone the criminal acts,” etc35Cf. Chapter 4, Note 61..
הלכה: תַּנֵּי בַּר קַפָּרָא. עָווּ פָּשְׁעוּ חָטְאוּ. שֶׁלֹּא לְהַזְכִּיר גְּנוּיָין שֶׁלְיִשְׂרָאֵל.
HALAKHAH: Bar Qappara stated, “they acted criminally, offended, sinned,” in order not to mention the shame of Israel37In his text, the High Priest does not mention “Your people, the House of Israel.”.
HALAKHAH: Bar Qappara stated, “they acted criminally, offended, sinned,” in order not to mention the shame of Israel37In his text, the High Priest does not mention “Your people, the House of Israel.”.
יָעֳמַד חַי. מְלַמֵּד שֶׁהוּא עָתִיד לָמוּת. עַד מָתַי הוּא חָיָיה. עַד וְכִלָּה מִכַּפֵּר אֶת הַקּוֹדֶשׁ. דִּבְרֵי רִבִּי יְהוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר. עַד שְׁעַת הַוִּידּוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה הַוִּידּוּי מְעַכֵּב. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן אֵין הַוִּידּוּי מְעַכֵּב. מַה נְפַק מִן בֵּינֵיהוֹן. שְׁלָחוֹ בְלֹא וִוידּוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה צָרִיךְ לְהָבִיא שָׂעִיר אַחֵר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן אֵינוֹ צָרִיךְ לְהָבִיא שָׂעִיר אַחֵר. אַף בַּפָּר כֵּן. שְׁחָטוֹ בְלֹא וִידּוּי. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוּדָה צָרִיךְ לְהָבִיא פָר אַחֵר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן אֵינוֹ צָרִיךְ לְהָבִיא פָר אַחֵר. נִתְוַדֶּה וּשְׁחָטוֹ וְנִשְׁפַּךְ הַדָּם. וְאַתְּ אָמַר. צָרִיךְ לְהָבִיא פָר אַחֵר. צָרִיךְ לְהִתְוַדּוֹת עָלָיו פַּעַם שְׁנִיָיה אוֹ כְּבָר יָצָא בְוִידּוּיּוֹ שֶׁלְרִאשׁוֹן. אַף בְּשָׂעִיר הָמִּשְׁתַּלֵּחַ כֵּן. צְרִיךְ לְהַגְרִיל עָלָיו פַּעַם שְׁנִיָיה אוֹ כְבַר יָצָא בְהַגְרִילוֹ שֶׁלְרִאשׁוֹן.
38Sifra Aḥare Pereq 2(5),It shall be made standing alive, This teaches that in the end it will die39Lev. 16:9. Since the he-goat could not stand if he were not alive, the emphasis on “alive” in this verse implies that later it will not be alive, that it should not be let free in the desert but be thrown from a cliff.. 40This paragraph is a slight rewrite of a paragraph in Ševuot 1:10 (Notes 127–241). How long must it live? Up to he will finish atoning the Sanctuary41Lev. 16:20. Since there can be no atonement without confession, this will include the last confession of the High Priest even though it is mentioned only in v. 21., the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable42It remains unresolved whether for R. Simeon no confession is obstructive or only the last one which is mentioned after the atonement of the Sanctuary was declared complete.. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. 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. 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 confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession43It already had been stated that there has to be another drawing of lots with new animals,, the question is only about the confessions.?
38Sifra Aḥare Pereq 2(5),It shall be made standing alive, This teaches that in the end it will die39Lev. 16:9. Since the he-goat could not stand if he were not alive, the emphasis on “alive” in this verse implies that later it will not be alive, that it should not be let free in the desert but be thrown from a cliff.. 40This paragraph is a slight rewrite of a paragraph in Ševuot 1:10 (Notes 127–241). How long must it live? Up to he will finish atoning the Sanctuary41Lev. 16:20. Since there can be no atonement without confession, this will include the last confession of the High Priest even though it is mentioned only in v. 21., the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable42It remains unresolved whether for R. Simeon no confession is obstructive or only the last one which is mentioned after the atonement of the Sanctuary was declared complete.. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. 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. 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 confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession43It already had been stated that there has to be another drawing of lots with new animals,, the question is only about the confessions.?