Yoma

From [the word] ‘offering’ I might have assumed that even offerings for the temple repair [are included], which are also called ‘offerings’, in accord with the Scriptural words: And we have brought the Lord's offering,1 therefore the text reads: ‘And hath not brought it unto the entrance of the tent of meeting’, i.e., whatsoever is fit to be brought to the tent of meeting, if offered up outside, involves culpability; but whatsoever is fit to be brought to the entrance of the tent of meeting, if offered up outside, does not involve culpability. Thus I would exclude only those which are not fit to be offered up at the entrance of the tent of meeting, but I would not exclude [the cow for the sin-offering2 and] the he-goat-to-be-sent-away, which are fit to be brought to the entrance of the tent of meeting, therefore the text reads: ‘Unto the Lord’ i.e., only those assigned to the Lord, to the exclusion of such as are not assigned to the Lord. But do the words ‘Unto the Lord’ imply exclusion,? I shall raise a contradiction: It may be accepted for an offering made by fire unto the Lord,3 i.e., the fire-offerings.4 Whence do we know that one may not dedicate it before its time has come?5 Therefore the text reads: ‘As an offering’. ‘Unto the Lord’, includes the he-goat-to-be-sent-away!6 Said Raba: There [the meaning is determined] by the context, and here too [its meaning is determined] by the context: There ‘Unto the entrance implies inclusion, therefore ‘Unto the Lord’ implies exclusion; here ‘An offering made by fire’ implies exclusion, hence ‘Unto the Lord’ has inclusive7 meaning. Now the only reason then is that the Divine Law included it, but if it had not done so I would have assumed that the he-goat-to-be-sent-away could be dedicated before its time.8 But9 the lot does not determine except such [an animal] as is fit ‘for the Lord’?10 — Said R. Joseph: This is in accord with Hanan the Egyptian, for it was taught:11 Hanan the Egyptian says: Even if the blood is in the cup, may he bring its mate and pair them.12 But admitted that Hanan does not accept the opinion concerning ‘rejection’13 you surely did not hear that Hanan does not accept the opinion as to the necessity of casting the lots? Perhaps he [the high priest] would have to bring [two] and cast lots [afresh]?14 — Rather, said R. Joseph, this [Baraitha]15 is in accord with R. Simeon, for it was taught: If one of them died, he brings another one without casting lots, this is the view of R. Simeon! Rabina said: The reference [in the Baraitha] is to a case in which one of them became blemished and was redeemed with another one.16 But whence will you say that a blemish renders it [the scapegoat] invalid? As it was taught: Nor make an offering by fire of them,17 this refers to the pieces of fat. From here I could infer only as to all the pieces. Whence do we know that it applies also to parts thereof? Therefore the text reads: ‘Of them’. ‘The altar’17 i.e., the sprinkling of the blood. Unto the Lord,17 that includes the he-goat-to-be-sent-away. Now it was necessary [for the Scripture] to write [disqualifying a scapegoat], the blemished animal and one whose time has not yet come. For if the Divine Law had written only about the animal whose time has not yet come, I would have assumed there [it is disqualified] applies because its time has not yet come, but in the case of one blemished whose time had come, I might have assumed that [the disqualification does] not [apply]. And if the Divine Law had written about the blemished animal alone, I might have assumed the reason [for its being disqualified] there lies in repulsiveness, but with the animal whose time has not yet come, and where there is no repulsive feature, one might have assumed [the law] does [not] apply, hence it was necessary [to write about both]. brought to the entrance of the tent of meeting, hence is logically excluded from the present discussion. ‘Unto the Lord’ excludes whatsoever is not assigned for the Lord. In the other passage ‘An offering made by fire’ excludes, of course, the goat, which is to be hurled from the precipice, whereas ‘Unto the Lord’ is complimentarily inclusive, hence the goat must not be offered up before it is eight days. new casting of the lots is necessary according to Hanan, but, as is assumed at present, one may simply bring another he-goat from outside and pair it and appoint it for Azazel even without lots. Thus we see that Hanan does not hold the principle that the lot does not determine etc.; and consequently the he-goat-to-be-sent-away need not necessarily have reached its proper time hence a scriptural verse is necessary to teach that it must do so. the mishap to the other. atonement through the blood of the first. At any rate, however, casting the lots is necessary, hence one whose time had not yet come would be invalidated, because the lot determines only what is ‘fit for the Lord’, i.e. whose time has come. needs no lot to determine its purpose, and, since no list was required, there is no implied obligation as to proper minimum age.