Yoma

what is there to be said?1 — Do not read: ‘And said thereupon’, but ‘And thereupon he bought and said’.2 But if ‘thereupon he bought’ [then it states] ‘he may add and bring his obligatory sacrifice’, it must mean3 that he redeems4 [the bird-offering]? But surely a bird-offering may not be redeemed?5 — R. Papa said: For instance, if he bought one single pigeon. If he bought it as the burnt-offering, then he adds to the money for his sin-offering the money for his [new] obligatory sacrifice, the burnt-offering [of the bird] becoming a freewill-offering; if he bought it as the sin-offering he may not add to the money for the burnt-offering for the purchase of his [new] obligatory sacrifice and that sin-offering is left to perish. The text [above] states: R. Eleazar said in the name of R. Hoshaia: ‘If one defied the Sanctuary whilst being rich and brought the offering prescribed for a poor person, he has not done his duty, R. Hagga in the name of R. Josiah says: He did perform it.’ The following objection was raised: If a poor leper brought the offering prescribed for a rich person, he has performed his duty; if a rich person brought the offering prescribed for a poor one, he has not performed his duty?6 — There it is different because it is written: This [shall be the law of the leper].7 If that is so, then [let it apply] in the first part [of the Mishnah] too? — Surely the Divine Law includes that case through the word Torath [‘law’]!8 As it was taught: the word Torath [‘the law’]7 includes a poor leper, who brought a rich [leper's] sacrifice. One might have assumed that even a rich leper who brought a poor leper's sacrifice [might be included so as to have performed his duty], therefore it says: ‘This’. Let us infer from it [for one who defiled the Sanctuary]? — The Divine Law [by saying]: And if he be poor,9 excludes [all but the leper].10 MISHNAH. HE BOUND11 A THREAD OF CRIMSON WOOL ON THE HEAD OF THE HE-GOAT WHICH WAS TO BE SENT AWAY,12 AND [MEANTIME] HE PLACED IT [AT THE GATE] WHENCE IT WAS TO BE SENT AWAY; AND THE HE-GOAT THAT WAS TO BE SLAUGHTERED, AT THE PLACE OF THE SLAUGHTERING.13 HE CAME TO HIS BULLOCK A SECOND14 TIME, PRESSED HIS TWO HANDS UPON IT AND MADE CONFESSION. AND THUS HE WOULD SAY: O LORD, I HAVE DEALT WRONGFULLY, I HAVE TRANSGRESSED, I HAVE SINNED BEFORE THEE, I AND MY HOUSE, AND THE CHILDREN OF AARON, THY HOLY PEOPLE, O LORD, PRAY FORGIVE THE WRONGDOINGS, THE TRANSGRESSION, AND THE SINS, WHICH I HAVE COMMITTED, TRANSGRESSED, AND SINNED BEFORE THEE, I AND MY HOUSE, AND THE CHILDREN OF AARON, THY HOLY PEOPLE. AS IT IS WRITTEN IN THE TORAH OF MOSES, THY SERVANT: FOR ON THIS DAY ATONEMENT BE MADE FOR YOU, TO CLEANSE YOU; FROM ALL THE SINS SHALL YE BE CLEAN BEFORE THE LORD. AND THEY RESPONDED: BLESSED BE THE NAME OF HIS GLORIOUS KINGDOM FOR EVER AND EVER. GEMARA. They raised the question: AND THE HE-GOAT THAT WAS TO BE SLAUGHTERED AT THE PLACE OF THE SLAUGHTERING — does this refer to the tying [of the strap]15 or to the placing [of the animal]?16 Come and hear: For R. Joseph learned: He bound a crimson-coloured strap on the head of the he-goat which was to be sent away and placed it against the gate whence it was to be sent away; and the he-goat which was to be slaughtered at the place where it was to be slaughtered, lest they become mixed up one with the other, or with others. It will be quite right if you say it refers to the binding [of the strap], but If you say it refers to the placing [of the animal], granted that it would not be mixed up with its fellow [he-goat] because the one had a strap, whilst the other had none, but it could surely be mixed up with other he-goats?17 Hence we learn from here that It refers to the tying [of the strap]. This proves it. R. Isaac said: I have heard of two straps, one in connection with the [red] heifer,18 the other with the he-goat-to-be-sent-away, one requiring a definite size, the other not requiring it, but I do not know which [requires the size]. R. Joseph said: Let us see: The strap of the he-goat which required division,19 hence also required a definite size, whereas that of the heifer which does not need to be divided, does not require a definite size, either. Rami b. Hama demurred to this: That of the heifer also requires weight?20 — Raba said: The matter of this weight is disputed by Tannaim.21 But does the strap of the heifer not have to be divided? [Against this] Abaye raised the following objection: How does he do it?22 He wraps them23 together with the remnants24 of the strips [of scarlet wool]! Say: with the tail25 of the strip. R. Hanin said in the name of Rab: If the cedar-wood and the scarlet thread were [merely] caught by the flame,26 they are usable [for the ceremony]. — They raised the following objection: If the strap caught fire, another strap is brought and the water of lustration prepared.27 Abaye said: This is no contradiction; one speaks of a flame which blazes28 up, the other of one which is subdued.29 Raba said: Concerning the weight of [the heifer's strap] there is a division of opinion among Tannaim, for it was taught: Why does he wrap them30 together? In order that they form together one bunch — this is the opinion of Rabbi. R. Eleazar son of R. Simeon says: In order that they have [sufficient] weight to fall into the midst of the burning heifer. — When R. Dimi came [from Palestine] he said in the name of R. Johanan: I heard of: three [different] straps, one, that of the [red] heifer, the other, that of the he-goat-to-be-sent-away, the third of the leper; one having a weight of ten zuz,31 the other a weight of two sela's,31 the third a weight of one shekel,31 and I do not know how to specify it. When Rabin came, he specified it in the name of R. Jonathan: bring an offering of higher or lesser value, according to pecuniary condition, may bring the ‘poor man's offering’ and yet have its duty performed although he be rich himself. additional service (Num. XXIX, 11). variously interpreted, but it seems to be the name of a place (a rough rock) rather than that of a demon. rock, the other half between his horns. spreads; latter case. zuzim. The shekel weighs about twelve grams. V. Krauss, T.A. II, 404.