Parallel
יומא 66:1
Soncino English Talmud · Berean Standard Bible
And if the year be a prolonged year, the advantage belongs to the seller. That is right as far as the he-goat is concerned. But what can be said in the case of the bullock? — The preventive measure attaches to the bullock because of the he-goat. And because of a preventive measure shall he be left to die? And, furthermore, a sin-offering, whose [first] year is past, is left to pasture, for Resh Lakish said: As to a sin-offering which has passed its year, we look upon it as if it were standing on the cemetery and it is left to pasture? — Rather, said Raba, is the restriction due to the fear of an offence, for it was taught: One may neither consecrate anything, nor vow any ‘valuation’, nor declare anything as devoted nowadays. And if one had consecrated or vowed a ‘valuation’, or declared anything as devoted, if an animal, it should be uprooted; if fruits, vessels or covers, one should let them rot; if money or metal vessels, they are to be taken to the Salt [Dead] Sea. And what does ‘uprooting’ mean? Locking the door before it, so that it die of itself. What kind of offence [is here contemplated]? If an offence in connection with the offering up, that ought then to apply to other cases of pasturing animals also? If an offence in connection with shearing or working it, then that ought to apply to other pasturing animals too? In truth the offence contemplated is one in connection with the offering-up, but with those which are not to be offered up one is not pre-occupied, whereas with this one, since it is to be offered up, he would be pre-occupied. Now as to the question itself whether we fear the possibility of an offence, Tannas are disputing. For it was taught in one [Baraitha]: A Paschal lamb which was not offered up on the first Passover may be offered up on the second, and if not offered up on the second, may be offered up in the following year. And another [Baraitha] taught: It must not be offered up. Is it not then that they dispute touching [the fear of] an offence? — No, all agree we are not apprehensive as to a possible offence; but here they are disputing in the matter at issue between Rabbi and the Sages, and there is no contradiction [between the two Baraithas]; the one is in accord with Rabbi, the other with the Rabbis [Sages]. — But was it not taught: The same applies to the money? Hence rather infer from here that they are disputing in regard to the fear of the offence. — That inference is accepted. MISHNAH. HE THEN CAME TO THE SCAPEGOAT AND LAID HIS TWO HANDS UPON IT AND HE MADE CONFESSION. AND THUS WOULD HE SAY: I BESEECH THEE, O LORD, THY PEOPLE THE HOUSE OF ISRAEL HAVE FAILED, COMMITTED INIQUITY AND TRANSGRESSED BEFORE THEE. I BESEECH THEE, O LORD, ATONE THE FAILURES, THE INIQUITIES AND THE TRANSGRESSIONS WHICH THY PEOPLE, THE HOUSE OF ISRAEL, HAVE FAILED, COMMITTED AND TRANSGRESSED BEFORE THEE, AS IT IS WRITTEN IN THE TORAH OF MOSES, THY SERVANT, TO SAY: FOR ON THIS DAY SHALL ATONEMENT BE MADE FOR YOU, TO CLEANSE YOU; FROM ALL YOUR SINS SHALL YE BE CLEAN BEFORE THE LORD. AND WHEN THE PRIESTS AND THE PEOPLE STANDING IN THE TEMPLE COURT HEARD THE FULLY-PRONOUNCED NAME COME FORTH FROM THE MOUTH OF THE HIGH PRIEST, THEY BENT THEIR KNEES, BOWED DOWN, FELL ON THEIR FACES AND CALLED OUT: BLESSED BE THE NAME OF HIS GLORIOUS KINGDOM ‘FOR EVER AND EVER. THEY HANDED IT OVER TO HIM WHO WAS TO LEAD IT AWAY. ALL WERE PERMITTED TO LEAD IT AWAY, BUT THE PRIESTS MADE IT A DEFINITE RULE NOT TO PERMIT AN ISRAELITE TO LEAD IT AWAY. R. JOSE SAID: IT ONCE HAPPENED THAT ARSELA OF SEPPHORIS LED IT AWAY, ALTHOUGH HE WAS AN ISRAELITE. AND THEY MADE A CAUSEWAY FOR HIM BECAUSE OF THE BABYLONIANS, WHO WOULD PULL ITS HAIR, SHOUTING TO IT: ‘TAKE AND GO FORTH, TAKE AND GO FORTH’. GEMARA. But he did not say: ‘The sons of Aaron, thy holy people’; which Tanna is of this opinion? — R. Jeremiah said: This is not in accord with R. Judah, for if it were in accord with R. Judah, surely he said: They, too, obtain atonement from the scapegoat? Abaye said: You might even say that it is in accord with R. Judah: Are the priests not included in ‘Thy people Israel’? Our Rabbis taught: A man [means] to declare a non-priest eligible; appointed23
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