Parallel
יומא 62
Soncino English Talmud · Berean Standard Bible
Does he not burn his flock? — How compare these two? With regard to this, it is written ‘it’, touching the other it is not written ‘it’. It was stated: R. Papi said in the name of Raba: He sends away the first. — R. Shimi said in the name of Raba: He sends away the last. It is quite right according to R. Shimi in the name of Raba, who said he sends the last away: that is because with him he completes the atonement, but what is the view of R. Papi in the name of Raba? — He holds with R. Jose who says: The commandment is properly fulfilled with the first one. Which view of R. Jose is referred to here? Shall I say it is R. Jose's view in the case of the baskets — for we learned: There were three baskets, each of three se'ahs, in which they took up terumah out of the [shekel] chamber and on them were inscribed [the letters] Alef, Beth, Gimel. And it was taught: R. Jose said: Why were Alef, Beth, Gimel inscribed upon them? So that one may know which of them was taken up first [out of the shekel chamber], so as to use it first, for the commandment properly applies to the first! But perhaps it is because at the time when the first is to be used, the others are not ready for use? Rather [do we refer to the view of] R. Jose touching the paschal sacrifice, for it has been taught: If one set aside his passover sacrifice and it was lost [went astray] and he set aside another one in his place and then the first was found again, so that both are before him, then he may offer up whichever he wants. This is the view of the Sages. R. Jose says: The commandment attaches properly to the first, but if the second be better than [the first] then he may offer it. MISHNAH. THE TWO HE-GOATS OF THE DAY OF ATONEMENT ARE REQUIRED TO BE ALIKE IN APPEARANCE, IN SIZE, IN VALUE, TO HAVE BEEN BOUGHT AT THE SAME TIME. BUT EVEN IF THEY ARE NOT ALIKE THEY ARE VALID. IF ONE WAS BOUGHT ONE DAY AND THE OTHER THE FOLLOWING DAY, THEY ARE VALID. IF ONE OF THEM DIED BEFORE THE LOT WAS CAST ANOTHER ONE IS BOUGHT FOR THE SECOND ONE. BUT [IF IT DIED] AFTER THE LOT WAS CAST ANOTHER PAIR MUST BE BOUGHT AND THE LOTS CAST FOR THEM OVER AGAIN. AND IF THE ONE THAT WAS CAST FOR THE LORD DIED, HE [THE HIGH PRIEST] SHOULD SAY: LET THIS ON WHICH THE LOT FOR THE LORD HAS FALLEN STAND IN ITS STEAD. AND IF THE ONE THAT WAS CAST FOR AZAZEL DIED HE SHOULD SAY: ‘LET THIS ON WHICH THE LOT FOR AZAZEL HAS FALLEN STAND IN ITS STEAD. THE OTHER ONE IS LEFT TO PASTURE UNTIL IT BECOMES BLEMISHED WHEN IT IS TO BE SOLD AND ITS VALUE GOES TO THE TEMPLE FUND. FOR THE SIN-OFFERING OF THE CONGREGATION MUST NOT BE LEFT TO DIE. R. JUDAH SAYS: IT IS LEFT TO DIE. FURTHERMORE SAID R. JUDAH: IF THE BLOOD WAS POURED AWAY, THE GOAT-TO-BE-SENT-AWAY WAS LEFT TO DIE. IF THE GOAT-TO-BE-SENT-AWAY DIED THE BLOOD IS POURED AWAY. G E M A R A.
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Our Rabbis taught: And he shall take. . . two he-goats, now the minimum of he-goats is two; why then is ‘two’ mentioned? To indicate that the two be alike. Whence do we know that even if the two are not alike they are valid? Therefore the text reads: ‘He-goat’, ‘he-goat’, which is inclusive [widens the scope]. Now the reason, then, is only that the Divine Law expressly includes it, but had the Divine Law not done so, one would have assumed that they are invalid. Whence do we derive this indispensability? — You might have thought that we say: ‘Two’ is written three times. But now that the Divine Law has twice written ‘he-goat’ what is the purpose of ‘two’ written three times? — One applies to appearance, the other to size, the third to value. It has been similarly taught in connection with the lambs of the leper: And he shall take two lambs. Now the minimum of lambs is two, then why does the text say: ‘Two’? To indicate that the two be alike. Whence do we know that even if the two be not alike, they are valid? Therefore the text reads: ‘Lamb’, ‘lamb’, which is inclusive [widens the scope]. Now the reason is only that the Divine Law expressly includes it, but had the Divine Law not done so, one would have assumed that they are invalid, whence do we assume this indispensability? — You might have thought we say: It is written: [This] shall be [the law]. But now that the Divine Law has said: ‘Lamb’, ‘lamb’, what purpose serves ‘shall be’? — That refers to the rest of the status of the leper. It was similarly taught in connection with the [birds of] the leper: Birds; now the minimum of birds is two. Why then is ‘two’ mentioned? To indicate that the two be alike. Whence do we know that even if they be not alike, they are valid? Therefore the text reads: ‘Birds’, ‘birds’, which is inclusive. Now the reason then is that the Divine Law expressly includes it, but had the Divine Law not included it, one would have assumed that they are invalid. Whence do we derive this indispensability? — You might have thought that we say that it is written ‘shall be’. But now that the Divine Law through ‘birds’, [‘birds’] includes it, what purpose serves ‘shall be’? — Because of the rest of the status of the leper. If so, in the case of the daily burnt-offerings let us make a similar deduction: ‘Lambs’, ‘lambs’, since the minimum of lambs is two, why does the text read: ‘Two’? To indicate that they shall be alike. And whence do we know that even if they are not alike they are valid? Therefore the text reads: ‘Lamb’, ‘lamb’, which is inclusive. But as far as proper performance of the precept is concerned is it indeed required [that the lambs shall be alike]? — Here we need it for what has been taught: Two for the day i.e., against the day. You say: Against the day, but perhaps it really means, the daily duty? When it says: The one lamb shalt thou offer in the morning, and the other lamb shalt thou offer at even, behold the daily duty is already stated, hence how do I apply the words: ‘Two for the day’? I.e., against the day. How is that? The continual morning offering was being slain on the north-western corner, on the second ring, whereas that of the even was slain on the north-eastern corner on the second ring. But the additional sacrifices of the Sabbath certainly must be alike. Our Rabbis taught: If he [the high priest] slew two he-goats of the Day of Atonement outside [the Temple court] before the lots were cast, then he is guilty in respect of both; if, however, after the lot was cast, then he is guilty in respect of the one cast ‘for the Lord’, but free in respect of the one cast ‘for Azazel’. If before he has cast the lots, he is guilty in respect of both of them. But what [sacrifice] are they fit for? — Said R. Hisda: Since [each] is fit to be offered up as the he-goat [the rites of which are] performed without. But why is it impossible to offer it up as the he-goat [of which rites are] performed within [the Holy of Holies]? presumably because it still lacks the casting of the lot? But then it ought to be unfit to be used as the he-goat [of which rites are performed] without, for the reason that it still lacks the other ministrations of the Day? — R. Hisda holds: One may not call the absence of any functions due on the same day a lack of time. Said Rabina: Now that R. Hisda said that the absence of the casting of the lot has the same significance as the absence of a [direct] action, then in view of what Rab Judah said in the name of Samuel: ‘Peace-offerings which have been slain before the doors of the Temple have been opened are invalid, as it is said: And he shall slay it at the gate of the tent of meeting, i.e., at the time when it is open, but not when it is closed’;
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