rebbi

So is the Mishnah: “One brings two and he draws new lots for them. He shall say, ‘the one for which the lot for Hashem is drawn shall be taken in its stead.’” Which of them is sacrificed first? Rav said, the second in the second pair; Rebbi Joḥanan said, the second in the first pair. Rebbi Zeˋira said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, of the first {pair.} Rebbi La said, the reason of Rebbi Joḥanan: he shall make it a purification sacrifice, he established it for dependency lest it be pushed aside. This is parallel to what Rebbi Jonah said in the name of Rebbi Zeˋira, he shall make it a purification sacrifice, he established it for dependency that its companion be paired with it. In Rebbi Joḥanan’s opinion, if the second in the second pair died, would the second in the first pair be pushed aside? There came Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: then the second in the first pair already is pushed aside. [So much more would Rav’s reasoning be inverted? If the second in the second pair died, the second in the second pair already is pushed aside.]

If he drew lots for three pairs, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is sent away? Rebbi Zeˋira said, to atone on him, one with whom one atones, the companion is sent away; one with whom one does not atone, the companion is not sent away. Rebbi Hila said, to atone on him, one with whom one completes atonement, the companion is sent away, one with whom one does not complete atonement, the companion is not sent away. In Rebbi Zeˋira’s opinion, all three are sent away. In Rebbi Hila’s opinion, only the last one is sent away.

If he drew lots for three pairs, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is sent away? Rebbi Zeˋira said, to atone on him, one with whom one atones, the companion is sent away; one with whom one does not atone, the companion is not sent away. Rebbi Hila said, to atone on him, one with whom one completes atonement, the companion is sent away, one with whom one does not complete atonement, the companion is not sent away. In Rebbi Zeˋira’s opinion, all three are sent away. In Rebbi Hila’s opinion, only the last one is sent away.

If he drew lots for three pairs, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is sent away? Rebbi Zeˋira said, to atone on him, one with whom one atones, the companion is sent away; one with whom one does not atone, the companion is not sent away. Rebbi Hila said, to atone on him, one with whom one completes atonement, the companion is sent away, one with whom one does not complete atonement, the companion is not sent away. In Rebbi Zeˋira’s opinion, all three are sent away. In Rebbi Hila’s opinion, only the last one is sent away.

If he drew lots for three pairs, to give from one between the beams, from one on the gobelins, from one on the golden altar. Which of them is sent away? Rebbi Zeˋira said, to atone on him, one with whom one atones, the companion is sent away; one with whom one does not atone, the companion is not sent away. Rebbi Hila said, to atone on him, one with whom one completes atonement, the companion is sent away, one with whom one does not complete atonement, the companion is not sent away. In Rebbi Zeˋira’s opinion, all three are sent away. In Rebbi Hila’s opinion, only the last one is sent away.

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

“Since no public purification sacrifice is let to die. Rebbi Jehudah says, it shall die.” It is difficult for Rebbi Jehudah: does one draw lots originally to die? Rebbi Abun said, do we not find this following Rebbi Eliezer, as Rebbi Eliezer said, they shall die? Rebbi Mana said, what you ask about Rebbi Jehudah you should ask about the Mishnah, as we have stated there, “the calf of a purification offering, and the replacement of a purification offering, and a purification offering whose owners died, shall die.” Would a person replace originally to die?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

It shall be made standing alive, This teaches that in the end it will die. How long must it live? Up to he will finish atoning the Sanctuary, the words of Rebbi Jehudah. Rebbi Simeon says, up to the moment of confession. In Rebbi Jehudah’s opinion, the confession is indispensable. In Rebbi Simeon’s opinion, the confession is not indispensable. What is the difference between them? If he sent it without a confession. In Rebbi Jehudah’s opinion, he must bring another he-goat. In Rebbi Simeon’s opinion, he does not have to bring another he-goat. The same holds for the bull. If he slaughtered without confession. In Rebbi Jehudah’s opinion, he must bring another bull. In Rebbi Simeon’s opinion, he does not have to bring another bull. If he confessed, slaughtered, then the blood was spilled. Do you say, does he have to bring another bull and confess a second time or did he do his duty with the first confession? The same holds for the scapegoat; must he cast lots a second time or did he do his duty with the first confession?

MISHNAH: He handed him over to the one who led him. Everybody is qualified to lead him, but the High Priests made it an institution that they did not let an Israel lead him. Rebbi Yose said, it happened that Arsela from Sepphoris led it, and he was an Israel.

“They asked Rebbi Eliezer, if the agent got sick? He said to them, so you shall be in peace. If the scapegoat fell ill? He said to them, it can carry you and me. If he pushed it but it did not die? He said to them, so it shall happen to all enemies of Heaven. Not that Rebbi Eliezer wanted to distract them, only that he did not tell them statements which he never had heard. But the Sages are saying, if the agent got sick, he sends it by somebody else/ If the scapegoat fell ill, he lets it be carried on a donkey. If he pushed it but it did not die, he has to descend after it and kill it.”

“They asked Rebbi Eliezer, if the agent got sick? He said to them, so you shall be in peace. If the scapegoat fell ill? He said to them, it can carry you and me. If he pushed it but it did not die? He said to them, so it shall happen to all enemies of Heaven. Not that Rebbi Eliezer wanted to distract them, only that he did not tell them statements which he never had heard. But the Sages are saying, if the agent got sick, he sends it by somebody else/ If the scapegoat fell ill, he lets it be carried on a donkey. If he pushed it but it did not die, he has to descend after it and kill it.”

Simeon the Just served Israel as High Priest for forty years, and in the last year he told them, in this year I am going to die. They asked him, whom shall we appoint in your stead? He told them, there is my son Onias before you. They went and appointed Onias. His brother [Simon] was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart: when I shall serve as High Priest I shall wear your undershirt and gird myself with your belt. They investigated and did not find [him]. It is said, he fled to King’s Mountain, from there he fled to Alexandria, based himself there and built there an altar, over which he recited this verse, on that day there will be an altar for the Eternal inside the Land of Egypt. Is that not an argument de minore ad majus? See how this one who fled from prominence went to seek it at the end, if one attained it and lost it not so much more? It was stated, these are the words of Rebbi Meïr. Rebbi Jehudah said, it was not so but they appointed Simeon; his brother Onias was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart etc., as before Is that not an argument de minore ad majus? See how this one who never attained prominence forced Israel to foreign worship, if one attained it and lost it not so much more?

Simeon the Just served Israel as High Priest for forty years, and in the last year he told them, in this year I am going to die. They asked him, whom shall we appoint in your stead? He told them, there is my son Onias before you. They went and appointed Onias. His brother [Simon] was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart: when I shall serve as High Priest I shall wear your undershirt and gird myself with your belt. They investigated and did not find [him]. It is said, he fled to King’s Mountain, from there he fled to Alexandria, based himself there and built there an altar, over which he recited this verse, on that day there will be an altar for the Eternal inside the Land of Egypt. Is that not an argument de minore ad majus? See how this one who fled from prominence went to seek it at the end, if one attained it and lost it not so much more? It was stated, these are the words of Rebbi Meïr. Rebbi Jehudah said, it was not so but they appointed Simeon; his brother Onias was jealous of him, he went and dressed him in an undershirt and girded him with a belt. He told them, look what this one vowed to his sweetheart etc., as before Is that not an argument de minore ad majus? See how this one who never attained prominence forced Israel to foreign worship, if one attained it and lost it not so much more?

Rebbi Ḥiyya bar Joseph said, the Alexandrians were saying, until when do you attribute the misconduct to us?

“The venerables of Jerusalem were accompanying him to the first hut.” It was stated. “Ten huts within twelve mil, the words of Rebbi Meïr. Rebbi Jehudah says, ten huts within ten mil. Rebbi Yose said, five [and all of them by eruv;] and so my son Eliezer said to me, I can make them five by eruv.

“The venerables of Jerusalem were accompanying him to the first hut.” It was stated. “Ten huts within twelve mil, the words of Rebbi Meïr. Rebbi Jehudah says, ten huts within ten mil. Rebbi Yose said, five [and all of them by eruv;] and so my son Eliezer said to me, I can make them five by eruv.

“The venerables of Jerusalem were accompanying him to the first hut.” It was stated. “Ten huts within twelve mil, the words of Rebbi Meïr. Rebbi Jehudah says, ten huts within ten mil. Rebbi Yose said, five [and all of them by eruv;] and so my son Eliezer said to me, I can make them five by eruv.

“At each hut one tells him, here is food, here is water.” In order to strengthen him. Why? For the evil inclination desires only what is forbidden to him. As the following: Rebbi Mana went to visit Rebbi Haggai who was weak. He told him, I am thirsty; he answered him, drink! He left him and went away. After an hour he visited him and asked him, how is your thirst? He told him, the moment you permitted me it went away. Rebbi Ḥiyya bar Abba told the following case: A man was walking in public with his daughter. His daughter said to him, my father, I am thirsty. He said to her, wait a little bit. She said to him, my father, I am thirsty. He said to her, wait a little bit, and she died. When Rebbi Aḥa finished the musaf prayer he said before them, our brothers, he who has small children should leave because of them.

“At each hut one tells him, here is food, here is water.” In order to strengthen him. Why? For the evil inclination desires only what is forbidden to him. As the following: Rebbi Mana went to visit Rebbi Haggai who was weak. He told him, I am thirsty; he answered him, drink! He left him and went away. After an hour he visited him and asked him, how is your thirst? He told him, the moment you permitted me it went away. Rebbi Ḥiyya bar Abba told the following case: A man was walking in public with his daughter. His daughter said to him, my father, I am thirsty. He said to her, wait a little bit. She said to him, my father, I am thirsty. He said to her, wait a little bit, and she died. When Rebbi Aḥa finished the musaf prayer he said before them, our brothers, he who has small children should leave because of them.

“At each hut one tells him, here is food, here is water.” In order to strengthen him. Why? For the evil inclination desires only what is forbidden to him. As the following: Rebbi Mana went to visit Rebbi Haggai who was weak. He told him, I am thirsty; he answered him, drink! He left him and went away. After an hour he visited him and asked him, how is your thirst? He told him, the moment you permitted me it went away. Rebbi Ḥiyya bar Abba told the following case: A man was walking in public with his daughter. His daughter said to him, my father, I am thirsty. He said to her, wait a little bit. She said to him, my father, I am thirsty. He said to her, wait a little bit, and she died. When Rebbi Aḥa finished the musaf prayer he said before them, our brothers, he who has small children should leave because of them.

“At each hut one tells him, here is food, here is water.” In order to strengthen him. Why? For the evil inclination desires only what is forbidden to him. As the following: Rebbi Mana went to visit Rebbi Haggai who was weak. He told him, I am thirsty; he answered him, drink! He left him and went away. After an hour he visited him and asked him, how is your thirst? He told him, the moment you permitted me it went away. Rebbi Ḥiyya bar Abba told the following case: A man was walking in public with his daughter. His daughter said to him, my father, I am thirsty. He said to her, wait a little bit. She said to him, my father, I am thirsty. He said to her, wait a little bit, and she died. When Rebbi Aḥa finished the musaf prayer he said before them, our brothers, he who has small children should leave because of them.

MISHNAH: What did he do? He split the shiny strip; half of it he bound on the rock and half of it he bound between its horns. Then he pushed it backwards, it rolled descending. It did not reach half of the declivity before it dissolved into limbs. He goes and sits under the last hut until nightfall. From when on does he make garments impure? From when he exits the wall of Jerusalem; Rebbi Simeon says, from when he pushes on the crag.

It is written, let us go and argue, etc. It was stated, Rebbi Eliezer said, If your sins were like years, etc., like the years from Heaven to Earth, they will be snow white; more than that, they shall be like wool. Rebbi Joshua said, if your sins were like years, like the years of the patriarchs, they will be snow white; more than that, they shall be like wool. Rebbi Yuda bar Pazi said, if your sins were like years they will be snow white, the first time, if they were like purple they shall be like wool, the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white.]

It is written, let us go and argue, etc. It was stated, Rebbi Eliezer said, If your sins were like years, etc., like the years from Heaven to Earth, they will be snow white; more than that, they shall be like wool. Rebbi Joshua said, if your sins were like years, like the years of the patriarchs, they will be snow white; more than that, they shall be like wool. Rebbi Yuda bar Pazi said, if your sins were like years they will be snow white, the first time, if they were like purple they shall be like wool, the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white.]

It is written, let us go and argue, etc. It was stated, Rebbi Eliezer said, If your sins were like years, etc., like the years from Heaven to Earth, they will be snow white; more than that, they shall be like wool. Rebbi Joshua said, if your sins were like years, like the years of the patriarchs, they will be snow white; more than that, they shall be like wool. Rebbi Yuda bar Pazi said, if your sins were like years they will be snow white, the first time, if they were like purple they shall be like wool, the second time. But the rabbis said, If the sins of a person are like his years, they will be snow white.]

MISHNAH: He comes to the bull and the he-goat to be burned, cut them open and removed the inner parts, put then into a basin and burned them on the altar. He bound them to bars and took them out to the place of burning. When do they make garments impure? From the moment they leave the wall of the Temple courtyard; Rebbi Simeon says, from when the fire ignites most of them.

HALAKHAH: [He comes to his bull, etc.] We have stated: “He comes to the bull and the he-goat to be burned.” There are Tannaim who state, the High Priest comes to read. Rebbi Ḥananiah said, the verse supports our Mishnah: He who sends the he-goat to Azazel shall wash his garments. What is written next? And the purification bull and the purification he-goat. Rebbi Mana said, it may be interpreted even following the Tanna of the baraita. If a person moves from Tiberias to Sepphoris, while he still is in Tiberias do people say, he dwells in Sepphoris.

HALAKHAH: [He comes to his bull, etc.] We have stated: “He comes to the bull and the he-goat to be burned.” There are Tannaim who state, the High Priest comes to read. Rebbi Ḥananiah said, the verse supports our Mishnah: He who sends the he-goat to Azazel shall wash his garments. What is written next? And the purification bull and the purification he-goat. Rebbi Mana said, it may be interpreted even following the Tanna of the baraita. If a person moves from Tiberias to Sepphoris, while he still is in Tiberias do people say, he dwells in Sepphoris.

Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured I am applying to it, at its appointed time, even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it.] Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation {he said to him}.

Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured I am applying to it, at its appointed time, even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it.] Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation {he said to him}.

Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured I am applying to it, at its appointed time, even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it.] Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation {he said to him}.

Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured I am applying to it, at its appointed time, even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it.] Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation {he said to him}.

Rebbi Zeriqan said that Rebbi Zeˋira asked: If bulls and he-goats to be burned became impure, may they be burned according to their rules? What is his problem? If they became impure before the blood was poured, but if they became impure after the blood was poured I am applying to it, at its appointed time, even on the Sabbath, at its appointed time, even in impurity. [Rebbi Yose said, there where it is written at its appointed time; you do not infer anything from it.] Rebbi Mana said, does not Rebbi Yose refrain from applying it here? He applies it to the bull of the Anointed and the Congregation {he said to him}.

Rebbi Abun bar Ḥiyya said, Rebbi Eleazar asked: If of bulls and he-goats to be burned a limb left which completes a majority? His question implies that the matter depends on a majority. The following is obvious: If most of it left and after this a limb left which completes a majority. [This must be: It left limb by limb and after this a limb left which completes a majority..]

Rebbi Abun bar Ḥiyya said, Rebbi Eleazar asked: If of bulls and he-goats to be burned a limb left which completes a majority? His question implies that the matter depends on a majority. The following is obvious: If most of it left and after this a limb left which completes a majority. [This must be: It left limb by limb and after this a limb left which completes a majority..]

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out, until he completely leave the domain from which it is taken out.

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out, until he completely leave the domain from which it is taken out.

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out, until he completely leave the domain from which it is taken out.

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out, until he completely leave the domain from which it is taken out.

Rebbi Ḥiyya bar Abba said, Rebbi Eleazar asked: If bulls and he-goats to be burned were taken out and brought back? It is obvious for us that in returning they do not make garments impure. What our problem is, do they make garments impure from the moment they started to be brought out? Rebbi Abba objected, did we not state: “They were carrying them on yokes. If the front carriers left the walls of the Temple courtyard while the back carriers did not yet leave, the front carriers make garments impure while the back carriers do not make garments impure until they also leave. After they left, these and those make garments impure.” Rebbi Yudan, Rebbi Mattaniah’s father, said, there is a difference, for it is written, then he shall take out, until he completely leave the domain from which it is taken out.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Jeremiah said, Rebbi Eleazar asked: If bulls and he-goats to be burned became impure, may they still become disqualified for being taken out? What is his problem? Following Rebbi Simeon ben Laqish; but following Rebbi Joḥanan it is obvious for him. For they disagreed: “If somebody slaughters a thanksgiving sacrifice inside while its bread is outside the walls, the bread was not sanctified.” Rebbi Joḥanan said, outside the walls of Jerusalem; Rebbi Simeon ben Laqish said, outside the walls of the Temple court. Rebbi Simeon ben Laqish is consequent in his opinion since Rebbi Simeon ben Laqish said, meat of well-being offerings which was taken out and then returned, if the blood is poured for it already it is disqualified because of removal. Rebbi Yose said, he questions even according to Rebbi Joḥanan. While Jerusalem is not an enclosure for most holy sacrifices, it is an enclosure for simple sacrifice. Outside the walls of Jerusalem it is an enclosure neither for most holy sacrifices nor for simple sacrifices. Rebbi Mana said, it is not an enclosure for them.

Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments without preparation and without impurity since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return. Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity? Rebbi Yose said, the carcass of a pure bird has no enclosure; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem.

Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments without preparation and without impurity since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return. Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity? Rebbi Yose said, the carcass of a pure bird has no enclosure; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem.

Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments without preparation and without impurity since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return. Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity? Rebbi Yose said, the carcass of a pure bird has no enclosure; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem.

Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments without preparation and without impurity since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return. Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity? Rebbi Yose said, the carcass of a pure bird has no enclosure; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem.

Rebbi Eleazar asked, do bulls and he-goats to be burned cause impurity of garments without preparation and without impurity since at the end they become sources of severe impurity? Samuel from Cappadocia objected, then they should make their parts impure. So only after they were taken away. And even if you are saying before they were taken away, parallel to the following: purifying water does not make anything impure to make itself impure in return. Rebbi Jeremiah objected, does not a carcass of a pure bird make food impure without preparation, without impurity, since at the end it becomes a source of severe impurity? Rebbi Yose said, the carcass of a pure bird has no enclosure; these have an enclosure. Rebbi Mana said, the carcass of a pure bird has an enclosure; the human is its enclosure. If it were not so, if he brought a dog, clothed it, and fed it the carcass of a pure bird, would it not make the garments impure in its palate? Rebbi Eleazar the Southerner said, the enclosure of the carcass of a pure bird is everywhere; the enclosure of those is outside of Jerusalem.

Rebbi Eleazar said, bulls and he-goats to be burned which he slaughtered with the intent to pour the blood the next day, he made piggul. To burn the parts on the next day he made piggul. To burn the meat the next day he did not make piggul since he neither intended it as food for humans nor as food for the altar.

Rebbi Shammai asked, if the parts were lost, may one pour the blood for the meat? He had not heard what Rebbi Eleazar had said, since he neither intended as food for humans nor as food for the altar. Rebbi Zakkai stated:A non-Cohen who burned makes garments impure. One only has to ask, is it qualified during nighttime? It is an argument de minore ad majus. Since burning of the parts which is not qualified for a non-Cohen may be done in the night, for these which are qualified for a non-Cohen it is logical that it should be qualified during nighttime.

Rebbi Shammai asked, if the parts were lost, may one pour the blood for the meat? He had not heard what Rebbi Eleazar had said, since he neither intended as food for humans nor as food for the altar. Rebbi Zakkai stated:A non-Cohen who burned makes garments impure. One only has to ask, is it qualified during nighttime? It is an argument de minore ad majus. Since burning of the parts which is not qualified for a non-Cohen may be done in the night, for these which are qualified for a non-Cohen it is logical that it should be qualified during nighttime.

Rebbi Shammai asked, if the parts were lost, may one pour the blood for the meat? He had not heard what Rebbi Eleazar had said, since he neither intended as food for humans nor as food for the altar. Rebbi Zakkai stated:A non-Cohen who burned makes garments impure. One only has to ask, is it qualified during nighttime? It is an argument de minore ad majus. Since burning of the parts which is not qualified for a non-Cohen may be done in the night, for these which are qualified for a non-Cohen it is logical that it should be qualified during nighttime.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

And he who burns. Not the one who starts the fire, and not the one who prepares the stake. Who is he who burns? That is the one who helps during the burning. [Rebbi Yose said, this implies that the one who helps during the burning] makes his garments impure. Rebbi Immi in the name of Rebbi Eleazar: One who turns over an olive-sized piece makes his garments impure. The problem is only one who stands inside and in his hand is a beam with which he turns over an olive-sized piece, [what is the rule]? Let us hear from the following: And he shall take out, and he shall burn. Since one who takes out, only after he took to the outside, also he who burns only if he burns outside. There Ḥizqiah said, he shall be impure until the evening; to include him who burns. Here it is the same.

MISHNAH: They told the High Priest that the he-goat arrived in the desert. And from where did they know that the he-goat arrived in the desert? They had overseers posted who waved sheets and they knew that the he-goat had arrived in the desert. Rebbi Jehudah said, did they not have an important sign? There are three mil from Jerusalem to Bet Horon; they were walking one mil, returning one mil, and waiting for another mil; then they knew that the he-goat had arrived in the desert. Rebbi Ismael said, did they not have another sign? A shiny strip was tied to the door of the Temple hall; when the he-goat arrived in the desert it turned white, as it is said, if your sins were like crimson they will be white like snow.

MISHNAH: They told the High Priest that the he-goat arrived in the desert. And from where did they know that the he-goat arrived in the desert? They had overseers posted who waved sheets and they knew that the he-goat had arrived in the desert. Rebbi Jehudah said, did they not have an important sign? There are three mil from Jerusalem to Bet Horon; they were walking one mil, returning one mil, and waiting for another mil; then they knew that the he-goat had arrived in the desert. Rebbi Ismael said, did they not have another sign? A shiny strip was tied to the door of the Temple hall; when the he-goat arrived in the desert it turned white, as it is said, if your sins were like crimson they will be white like snow.

HALAKHAH: “The High Priest comes,” etc. From where the reading of the Chapter? Rebbi Idi in the name of Rebbi Isaac: And he executed, what does the verse say? As the Eternal had commanded Moses, from here the reading of the Chapter.

HALAKHAH: “The High Priest comes,” etc. From where the reading of the Chapter? Rebbi Idi in the name of Rebbi Isaac: And he executed, what does the verse say? As the Eternal had commanded Moses, from here the reading of the Chapter.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Rebbi Immi in the name of Rebbi Joḥanan: Ancillary services are performed in white garments. Rebbi Mattanah said, the Mishnah implies this: “otherwise in his own white stole.” Rebbi Yose asked: Why? Even though they are outside? Is not slaughter only outside and is performed in golden garments? Rebbi Yasa in the name of Rebbi Joḥanan: If he wants, he performs in golden garments, if he wants, he performs in white garments. We find that slaughter, if he wants, he performs in golden garments, if he wants, he performs in white garments.

Everywhere you are saying, one goes to the Torah. But here you are saying, one brings the Torah to them. Only since they are important personalities, the Torah is honored by them. Does one not bring there the Torah to the Head of the Diaspora? Rebbi Yose ben Rebbi Abun said, there since the seed of David is absorbed in them, they follow the usage of their forefathers.

Everywhere you are saying, one goes to the Torah. But here you are saying, one brings the Torah to them. Only since they are important personalities, the Torah is honored by them. Does one not bring there the Torah to the Head of the Diaspora? Rebbi Yose ben Rebbi Abun said, there since the seed of David is absorbed in them, they follow the usage of their forefathers.

There, we have stated: “One skips in prophets; one does not skip in the Torah.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death and but on the tenth day”? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.

There, we have stated: “One skips in prophets; one does not skip in the Torah.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death and but on the tenth day”? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.

There, we have stated: “One skips in prophets; one does not skip in the Torah.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death and but on the tenth day”? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.

There, we have stated: “One skips in prophets; one does not skip in the Torah.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death and but on the tenth day”? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.

There, we have stated: “One skips in prophets; one does not skip in the Torah.” “One skips in prophets,” but one does not skip from one prophet to another, except that one is permitted to skip between the Twelve Prophets. “One does not skip in the Torah.” Rebbi Jeremiah in the name of Rebbi Simeon ben Laqish: Because one does not scroll the book of the Torah in public. Rebbi Yose asked, think of it, if it was a small paragraph? But so that Israel should hear the Torah in due order. But did we not state: “he reads after the death and but on the tenth day”? There is a difference since this is the order of the day. You should know this, as Rebbi Simeon ben Laqish said, one never recites from memory but here he recites. Rebbi Yose ordered Bar Ulla, the beadle of the synagogue of the Babylonians: If there is one Torah, scroll it behind a curtain. If there are two, take away one and bring the other.

“And pronounces eight benedictions: For the Torah”, He Who chooses the Torah. “For the Service,” for You we fear and serve. “For thanksgiving,” it is good to give thanks to You, “for the remission of sin,” He who remits the sins of His people Israel. “For the Temple,” He Who chooses the Temple. Rebbi Idi said, He Who dwells in Zion. “For Israel,” He Who chooses Israel, “for the priests.” “And general prayer.”, entreaty and begging, for Your people Israel need to be helped before You. Praise to You, Eternal, Who hears prayer.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

MISHNAH: If he read in his byssus garments, he sanctified hands and legs, and undressed, stepped down, and immersed himself, came up, and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He went out and sacrificed his ram, and the people’s ram, and the seven unblemished sheep, the words of Rebbi Eliezer. Rebbi Aqiba says, they had been brought with the daily morning offering; the bull of elevation offering and the he-goat offered outside were brought with the daily afternoon sacrifice. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the white garments, he dressed and sanctified hands and legs. He entered to remove the cup and the pan. He sanctified hands and legs and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him the golden garments, he dressed and sanctified hands and legs. He entered, burned the incense, and prepared the lights. He sanctified hands and legs, and undressed, stepped down, and immersed himself, came up and dried himself with a towel. They brought him his own garments in which he dressed. One accompanies him to his house. He made a festivity for his friends when he exited in peace.

HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering. Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence, so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.

HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering. Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence, so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.

HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering. Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence, so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.

HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering. Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence, so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.

HALAKHAH: Rebbi Joḥanan said, these are the words of Rebbi Eliezer and Rebbi Aqiba. But the words of the Sages, all of them were brought with the daily morning offering. Rebbi Ḥuna in the name of Rav Joseph: Rebbi Eliezer follows the House of Shammai. Just as the House of Shammai say, frequent and holy, holy has precedence, so Rebbi Eliezer says, frequent and holy, holy has precedence. How is this? The service of the Day is holier and the day’s musaf sacrifices are more frequent; the service of the Day has precedence over the day’s musaf sacrifices.