Shevuot

the inner goat should hold the sin in suspense, therefore the text teaches us [that it does not]. The Master stated: ‘How do we know that, when there is knowledge at the beginning and not at the end, this goat holds the sin in suspense?’ ‘How do we know’! What is his question?1 — This is his question: Now that you say, ‘sins are equated with transgressions: just as transgressions are not liable for sacrifice, so sins are those which are not liable for sacrifice;’ you might logically argue, just as transgressions are never liable for sacrifice, so sins are those which are never liable for sacrifice; and which are they? Those where there is no knowledge at the beginning but knowledge at the end; but where there is knowledge at the beginning and not at the en, since, when the knowledge comes to him at the end, he is liable to bring a sacrifice, let us say that the inner goat should not hold the sin in suspense! And if you2 should say, where there is no knowledge at the beginning but knowledge at the end, the outer goat together with the Day of Atonement atones?2 — I might have thought that we should reverse [the atonements].3 Therefore the text says: even all their sins, so that we may infer that they are ultimately liable for a sin offering4 [i.e., the inner goat holds in suspense those sins where there is knowledge at the beginning but not at the end]. But why should it not atone completely [instead of merely holding the sin in suspense till he brings his sacrifice]? — If it had been written: ‘[And he shall make atonement . . . of their transgressions and] of their sins,’5 I should have agreed with you: but now that it is written: ‘[of their transgressions], even all their sins,’ [the text means that it holds in suspense] such transgressions as may ultimately be atoned for by sin offerings.6 Now since it does not atone completely, what is the purpose of holding it in suspense? — R. Zera said: So that if he dies [before the knowledge comes to enable him to bring his sacrifice] — he dies without sin. Said Raba to him: If he dies, his death purges him from sin;7 but, said Raba, the inner goat [by holding the sin in suspense] shields him from suffering8 [until he brings his sacrifice]. WHERE THERE IS NO KNOWLEDGE AT THE BEGINNING BUT KNOWLEDGE AT THE END THE GOAT SACRIFICED ON THE OUTER ALTAR AND THE DAY OF ATONEMENT ATONE, etc. Now, they9 have been equated with each other; let the inner goat, then, atone for its own [where there is knowledge at the beginning and not at the end] and for that for which the outer goat atones [where there is no knowledge at the beginning but at the end], and the outcome of this would be [that there would be atonement] in such case where the outer goat was not sacrificed.10 [No!] The text says: [And Aaron shall make atonement upon the horns of it] once [in the year; with the blood of the sin offering of atonement once in the year shall he make atonement for it]:11 one atonement it atones, but it does not effect two atonements. Well, let the outer goat atone for its own and for that for which the inner goat atones; and the outcome of this would be [that there would be atonement] in such case where uncleanness occurred between the offering of this [inner goat] and that [outer goat.12 No!] The text says: once in the year — this atonement shall be liable for sacrifice at present. sin where there is knowledge at the beginning and not at the end, then why his question? because it is never liable for sacrifice; and the outer goat should hold in suspense the sin where there is knowledge at the beginning but not at the end. category o,tyj kfk, i.e., until a sin offering is brought; therefore the inner goat atones temporarily, not permanently; in other words, it holds the sin suspense. suffice, such as the profanation of the Name; v. Yoma 86a. inflicted on the transgressor to purge him from his sin; v. Yoma 86a. atone for him.