Yoma

but if the second one be very much better, he shall offer it up. Raba said: Our Mishnah points to be in accord with Rab, whereas the Baraitha is in accord with R. Johanan. Our Mishnah is in accord with Rab for it reads: 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’ [implying] that the other remains as it is.1 The Baraitha is in accord with R. Johanan, for it reads: As to the second.2 I do not know whether [it means] the second of the first pair, or the second of the second pair. But from the words ‘shall be set alive’3 [I infer: only this one] but not one whose pair has died.4 How does that follow? — ‘It shall now be set alive’, [and] not the one that has been set [alive] before [but whose pair has died]. We learned: FURTHERMORE DOES R. JUDAH SAY: IF THE BLOOD WAS POURED AWAY, THE SCAPEGOAT IS LEFT TO DIE; IF THE SCAPEGOAT DIED, THE BLOOD IS POURED AWAY. Now that is quite right according to R. Johanan, who holds living animals are rejected [permanently], — therefore the scapegoat is left to die. But according to Rab, who holds that living animals are not rejected [permanently], why should the scapegoat be left to die? — Rab will answer you: What I say, I say in accordance with the view, not of R. Judah, but of the Sages.5 It is quite right according to Rab: Therein lies the difference between the Sages and R. Judah; but according to R. Johanan, wherein lies the difference?6 — Raba said: That is what we have said [above]: The Mishnah points to be in accord with Rab. We learned: FOR A COMMUNITY SIN-OFFERING IS NOT LEFT TO DIE. This [implies] that one of an individual, in such a case, would be left to die. Now that will be right according to R. Johanan,7 following R. Abba in the name of Rab, for R. Abba said In the name of Rab: their view living animals are not rejected permanently]. Judah, in his additional remark (‘Furthermore’) differ from the Sages.