## Shevuot Daf 8b

###### Shevuot 8b:1
[Shevuot 8b:1](https://torahapp.org/share/book/Shevuot/r/8b:1)

נִיתְלֵי לֵיהּ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
the goat **would suspend** any punishment that he deserved. Therefore, the verse **teaches us** that since the transgression is of a type that is subject to an offering brought by an individual, the goat does not effect any atonement for it.


###### Shevuot 8b:2
[Shevuot 8b:2](https://torahapp.org/share/book/Shevuot/r/8b:2)

אָמַר מָר: מִנַּיִן שֶׁיֵּשׁ בָּהּ יְדִיעָה בַּתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַּסּוֹף שֶׁשָּׂעִיר זֶה תּוֹלֶה? מִנַּיִן?! מַאי קָא קַשְׁיָא לֵיהּ?

**William Davidson Edition - English:**
§ The Gemara cites the next part of the *baraita*: **The Master said: From where** is it derived that if a person **had awareness at the beginning but did not have awareness at the end, that this goat suspends** the punishment that he deserved until he becomes aware of his transgression? The Gemara challenges: Why does the *baraita* ask: **From where** is it derived? **What is** it that the *baraita* finds **difficult** about this that it searches for a proof for it?


###### Shevuot 8b:3
[Shevuot 8b:3](https://torahapp.org/share/book/Shevuot/r/8b:3)

הָכִי קָא קַשְׁיָא לֵיהּ: הַשְׁתָּא דְּאָמְרַתְּ חֲטָאִים דּוּמְיָא דִּפְשָׁעִים – מָה פְּשָׁעִים דְּלָאו בְּנֵי קׇרְבָּן, אַף חַטָּאִים נָמֵי דְּלָאו בְּנֵי קׇרְבָּן; אֵימָא: מָה פְּשָׁעִים דְּלָאו בְּנֵי קׇרְבָּן לְעוֹלָם, אַף חַטָּאִים דְּלָאו בְּנֵי קׇרְבָּן לְעוֹלָם; וּמַאי נִינְהוּ – אִין בָּהּ יְדִיעָה בַּתְּחִלָּה וְיֵשׁ בָּהּ יְדִיעָה בַּסּוֹף; אֲבָל יֵשׁ בָּהּ יְדִיעָה בַּתְּחִלָּה וְאֵין בָּהּ יְדִיעָה בַּסּוֹף, כֵּיוָן דְּכִי מִתְיְדַע לֵיהּ בַּר קׇרְבָּן הוּא – אֵימָא לָא לִיתְלֵי!

**William Davidson Edition - English:**
The Gemara explains: **This is what** the *baraita* finds **difficult: Now that you have said** that the goat atones only for **sins** that are **similar to acts of rebellion,** such that **just as** it atones for **acts of rebellion that are not subject to** atonement through **an offering, so too,** it atones only for **sins that are not subject to** atonement through **an offering,** why not compare them in a more restrictive manner and **say: Just as** it atones only for **acts of rebellion that are never subject to** atonement through **an offering, so too,** it atones, or suspends punishment, only for **sins that are never** and will never be **subject to** atonement through **an offering? And what** types of transgressions **are they?** They are in cases where one **did not have awareness at the beginning but did have awareness at the end. But where he had awareness at the beginning but did not have awareness at the end, since when he becomes aware, he** is **subject to an offering,** one could **say** that the goat **will not** even **suspend** his punishment.


###### Shevuot 8b:4
[Shevuot 8b:4](https://torahapp.org/share/book/Shevuot/r/8b:4)

וְכִי תֵימָא: אֵין בָּהּ יְדִיעָה בַּתְּחִלָּה וְיֵשׁ בָּהּ יְדִיעָה בַּסּוֹף – שָׂעִיר הַנַּעֲשֶׂה בַּחוּץ וְיוֹם הַכִּפּוּרִים מְכַפֵּר;

**William Davidson Edition - English:**
**And if you would say** that the comparison should not be understood in this way, because for one who **did not have awareness at the beginning but did have awareness at the end,** the **goat whose** blood presentation is **performed outside** the Sanctuary **and Yom Kippur** itself **atone,** that is difficult. If atonement is achieved through them, it is unnecessary for the verse to teach that atonement is not effected by the internal goat. Perforce, the comparison must be understood as the *baraita* presents it. What then is the difficulty of the *baraita*?


###### Shevuot 8b:5
[Shevuot 8b:5](https://torahapp.org/share/book/Shevuot/r/8b:5)

סָלְקָא דַּעְתָּךְ אָמֵינָא נֵיפוֹךְ מֵיפָךְ, אָמַר קְרָא ״לְכׇל חַטֹּאתָם״ – מִכְּלָל דִּבְנֵי חַטָּאוֹת נִינְהוּ.

**William Davidson Edition - English:**
The Gemara explains: It could **enter your mind to say that we should reverse** our conclusions about which offering atones for which type of transgression. In other words, one could say that the internal goat atones for the sin of one who did not have awareness at the beginning and the external goat atones for the sin of one who did have awareness at the beginning. If so, the comparison could be fully extended, as the Gemara suggested, and accordingly one could have thought that the internal goat would not atone for one who had awareness at the beginning. To counter this, **the verse states: “For all their sins,”** which indicates **by inference** that the internal goat atones only for **those who are** potentially **liable to** bring **a sin-offering,** i.e., the sliding-scale offering, should they become aware of their sin.


###### Shevuot 8b:6
[Shevuot 8b:6](https://torahapp.org/share/book/Shevuot/r/8b:6)

וְנִתְכַּפַּר [וּנְכַפַּר] כַּפָּרָה גְּמוּרָה! אִי כְּתִיב ״מֵחַטֹּאתָם״ – כִּדְקָא אָמְרַתְּ, הַשְׁתָּא דִּכְתִיב ״לְכׇל חַטֹּאתָם״ – לְהָנָךְ דְּאָתוּ לִכְלַל חַטָּאת.

**William Davidson Edition - English:**
The Gemara challenges: **But let** one who is still not aware of his transgression **achieve complete atonement,** so that even should he later become aware of his transgression, he will not have to bring an offering. Why does the *baraita* say that the goat only suspends the punishment? The Gemara answers: **If it were written: From their sins,** it would be interpreted **as you say,** but **now that it is written: “For all their sins,”** this indicates that it is referring **to those** sins **whose** commission will potentially cause the transgressor to **become subject to** an obligation to bring **a sin-offering.**


###### Shevuot 8b:7
[Shevuot 8b:7](https://torahapp.org/share/book/Shevuot/r/8b:7)

וְכִי מֵאַחַר שֶׁאֵינוֹ מְכַפֵּר, לָמָּה תּוֹלֶה? אָמַר רַבִּי זֵירָא: לוֹמַר שֶׁאִם מֵת – מֵת בְּלֹא עָוֹן. אָמַר לֵיהּ רָבָא: אִם מֵת – מִיתָה מְמָרֶקֶת! אֶלָּא אָמַר רָבָא: לְהָגֵן עָלָיו מִן הַיִּסּוּרִין.

**William Davidson Edition - English:**
The Gemara asks: **But once** it has been determined **that** the goat **does not effect** complete **atonement, to what** end **does it suspend** punishment? **Rabbi Zeira said:** The *baraita* means **to say that if he dies** before he brings his offering, **he dies without** liability for **sin. Rava said to him: If he dies,** he does not need the offering to atone for him, since **death** itself **cleanses him** of all his sins. **Rather, Rava said** there is a different explanation: The *baraita* means to say that the goat serves **to protect him from** being punished with **suffering** before he has brought his offering.


###### Shevuot 8b:8
[Shevuot 8b:8](https://torahapp.org/share/book/Shevuot/r/8b:8)

אֵין בָּהּ יְדִיעָה בַּתְּחִלָּה וְיֵשׁ בָּהּ יְדִיעָה בַּסּוֹף – שָׂעִיר הַנַּעֲשֶׂה בַּחוּץ וְיוֹם הַכִּפּוּרִים מְכַפֵּר כּוּ׳.

**William Davidson Edition - English:**
§ The mishna teaches: For cases in which one **did not have awareness at the beginning but had awareness at the end,** the **goat whose** blood presentation is **performed outside** the Sanctuary, i.e., the goat of the additional offerings of Yom Kippur, **and Yom Kippur** itself, **atone.** This is derived from the fact that the Torah juxtaposes the internal and external goats to teach that both atone only for cases in which one had awareness of his transgression at some point, although each offering atones in a different case.


###### Shevuot 8b:9
[Shevuot 8b:9](https://torahapp.org/share/book/Shevuot/r/8b:9)

מִכְּדֵי אִיתַּקּוֹשֵׁי אִיתַּקּוּשׁ לַהֲדָדֵי, וּנְכַפַּר פְּנִימִי אַדִּידֵיהּ וְאַדְּחִיצוֹן – וְנָפְקָא מִינַּהּ לְהֵיכָא דְּלָא עֲבַד חִיצוֹן! אָמַר קְרָא: ״אַחַת״ – כַּפָּרָה אַחַת מְכַפֵּר, וְאֵינוֹ מְכַפֵּר שְׁתֵּי כַּפָּרוֹת.

**William Davidson Edition - English:**
The Gemara comments: **Now,** the verse **juxtaposes** the two goats **with each other** to teach that they effect atonement for similar cases. **But** then **let the internal** goat **atone** both **for itself,** i.e., for the cases that it normally atones for, **and for that which** the **external** goat normally atones for, **and** the practical **difference** will be in a case **where,** for some reason, the service of the **external** goat **was not performed.** The Gemara explains: **The verse states:** “Aaron shall bring atonement upon its corners **once** a year; with the blood of the sin-offering of atonement once in the year shall he make atonement for it throughout your generations” (Exodus 30:10). The emphasis of the repeated term “once” teaches that the goat **effects one atonement** for only one case **but cannot effect two atonements** for two different cases.


###### Shevuot 8b:10
[Shevuot 8b:10](https://torahapp.org/share/book/Shevuot/r/8b:10)

וּנְכַפַּר חִיצוֹן אַדִּידֵיהּ, וְאַמַּאי דְּעָבֵיד פְּנִימִי – נָפְקָא מִינַּהּ לְטוּמְאָה דְּאֵירְעָה בֵּין זֶה לְזֶה! אָמַר קְרָא: ״אַחַת בַּשָּׁנָה״ – כַּפָּרָה זוֹ לֹא תְּהֵא

**William Davidson Edition - English:**
The Gemara challenges: **But** then **let** the **external** goat **atone** both **for itself,** i.e., for the cases that it normally atones for, **and for that which** the **internal** goat normally **does** atone for, and the practical **difference** will be in a case **of** the **defiling** of the Temple or sacrificial foods **that occurred between** the offering of **this** goat **and that** goat. If it occurs after the internal goat’s blood presentation, then the external goat will effect atonement for it. The Gemara explains: **The verse states:** “Aaron shall bring atonement upon its corners **once a year”** (Exodus 30:10). The emphasis on the term “once a year” teaches that **this atonement,** for the specific case that it atones for, **should be**