Yoma

For it is written: ‘in the wilderness’;1 the one who holds they are forbidden [argues]: Because Scripture says: cut off.2 But as for him who considers them forbidden, for what purpose does he use the word ‘wilderness’? He needs it in accord with what was taught: ‘Into the wilderness’, ‘to the wilderness’, ‘in the wilderness’,3 that means to include Nob, Gibeon, and Shiloh and the Permanent House.4 And what does the other [teacher] do with ‘cut off’? — He needs it, in accord with what was taught: Gezerah,’5 [the term] ‘gezerah’ means something that is ‘cut off’;6 another explanation: Gezerah means something that goes to pieces as it goes down; another interpretation: ‘gezerah’7 — perhaps you might say this is a vain thing? Therefore the text reads: I am the Lord, I have decreed7 it and you are not permitted to criticize it. Raba said: The view of him who says they are permitted is more reasonable, for the Torah did not say ‘Send away’! to create [possibility of] offence.8 Our Rabbis taught: Azazel — it should be hard and rough.9 One might have assumed that it is to be in inhabited land, therefore the text reads: ‘In the wilderness’. But whence do we know that it [is to be in] a Zok?10 — Therefore the text reads: ‘Cut off’.11 Another [Baraitha] taught: Azazel, i.e., the hardest of mountains, thus also does it say: And the mighty [ele] of the land he took away.12 The School of R. Ishmael taught: Azazel — [it was so called] because it obtains atonement for the affair of Uza and13 Aza'el.Our Rabbis taught: Mine ordinances shall ye do,14 i.e., such commandments which, if they were not written [in Scripture], they should by right have been written and these are they: [the laws concerning] idolatry [star-worship], immorality and bloodshed, robbery and blasphemy. And My statutes shall ye keep,14 i.e., such commandments to which Satan objects, they are [those relating to] the putting on of sha'atnez,15 the halizah16 [performed] by a sister-in-law, the purification of the leper, and the he-goat-to-be-sent-away. And perhaps you might think these are vain things, therefore Scripture says: I am the Lord,14 i.e., I, the Lord have made it a statute and you have no right to criticize it. FROM WHEN ON DOES IT RENDER HIS GARMENTS UNCLEAN? Our Rabbis taught: Only he who is to take the goat away renders his garments unclean, but he who sends the appointed man away17 does not render his garments unclean. One might have assumed that [he does so] as soon as he goes forth outside from the wall of the Temple court, therefore the text reads: He that letteth go.18 If [you derive from] ‘he that letteth go’ [one might infer that] only when he reaches Zok, therefore the text reads: ‘And he that letteth go’.19 How then is it? R. Judah says: As soon as he goes out of the walls of Jerusalem. R. Jose says: Azazel and wash [are written in close proximity] i.e., only when he reaches the Zok. R. Simeon says: And he that letteth go the goat for Azazel shall wash his clothes, i.e., he flings it down headlong and his garments become then unclean. MISHNAH. HE [THE HIGH PRIEST] CAME TO THE BULLOCK AND THE HE-GOAT THAT WERE TO BE BURNT,20 HE CUT THEM OPEN AND TOOK OUT THE SACRIFICIAL PORTIONS21 AND PUT THEM ON A TRAY, AND BURNT THEM UPON THE ALTAR. HE TWISTED THEM [THE BEASTS] AROUND CARRYING POLES AND BROUGHT THEM OUT TO THE PLACE OF BURNING. FROM WHAT TIME DO THEY RENDER GARMENTS UNCLEAN?22 AFTER THEY HAVE GONE OUTSIDE THE WALL OF THE TEMPLE COURT. R. SIMEON SAYS: FROM THE MOMENT THE FIRE HAS TAKEN HOLD OF MOST OF THEM. GEMARA. And he burnt them up? How could that thought arise in you?23 — Rather say: To burn them [later] on the altar. HE TWISTED THEM AROUND CARRYING POLES: R. Johanan said: So in the form of a net-work. — A Tanna taught: He did not cut them up as one cuts up the flesh of a burnt-offering, but [he left] the skin on the flesh. Whence do we know this? Because It was taught:24 Rabbi said: It is said here: skin . . . flesh . . . and dung25 and it is said there: skin . . . flesh . . . and dung26 broken limbs of the he-goat it contains free for the use of all. decree. All these root-meanings are here brought into play: It is ‘cut off’, hence descending precipitately. — It is cut, ‘split’, hence dashed in pieces. — It is a decree, divine, hence no criticism is allowed. no such stumbling-block in the way of the average person. Hence the assumption that the members of the goat's body are free to be used. ‘Fallen Angels in Jewish, Christian and Mohammedan literature’. they are to be taken on faith, as the decree of God. outside the wall of the Temple court, therefore the text reads: ‘For Azazel shall wash his clothes’. If ‘for Azazel shall wash his clothes’, I might [infer] only when he reaches Zok etc.]