## Yoma Daf 64a

###### Yoma 64a:1
[Yoma 64a:1](https://torahapp.org/share/book/Yoma/r/64a:1)

רָבָא אָמַר: כְּגוֹן שֶׁהָיָה לוֹ חוֹלֶה בְּתוֹךְ בֵּיתוֹ, וְשָׁחַט אִמּוֹ בְּיוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
The Gemara presents another explanation as to why a verse is needed to indicate that the scapegoat may not be lacking time. **Rava said:** It is referring to a case **where** the one who sold the two goats **had** a critically **ill person in his household, and he slaughtered the mother** of the scapegoat in order to save the ill person’s life **on Yom Kippur.** Although the scapegoat is more than eight days old, it is considered lacking time because it is prohibited to slaughter a mother animal and its offspring on the same day.


###### Yoma 64a:2
[Yoma 64a:2](https://torahapp.org/share/book/Yoma/r/64a:2)

וְכִי הַאי גַּוְונָא מִי אֲסִיר? ״לֹא תִשְׁחֲטוּ״ אָמַר רַחֲמָנָא, וְהָא לָאו שְׁחִיטָה הִיא! הָא אָמְרִי בְּמַעְרְבָא דְּחִיָּיתוֹ לַצּוּק זוֹ הִיא שְׁחִיטָתוֹ.

**William Davidson Edition - English:**
The Gemara asks: **Is it prohibited in a case like this? The Merciful One stated** in the Torah: “And whether it be a cow or ewe, **you shall not slaughter** it and its young on one day” (Leviticus 22:28), **and this** act of pushing the scapegoat off the cliff **is not** a ritual **slaughter.** Consequently, the prohibition against slaughtering a mother animal and its offspring should not apply. The Gemara answers: **They say in the West,** i.e., Eretz Yisrael, that **pushing it** off **the cliff,** which is the manner in which the scapegoat is supposed to be killed, **is** considered **its slaughter.**


###### Yoma 64a:3
[Yoma 64a:3](https://torahapp.org/share/book/Yoma/r/64a:3)

אִם שֶׁל שֵׁם מֵת, זֶה שֶׁעָלָה עָלָיו וְכוּ׳.

**William Davidson Edition - English:**
§ It was taught in the mishna that if one of the goats dies after the lottery, a second pair of goats is sought and new lots are drawn. After that lottery, the priest utters a stipulation: **If** the one to be sacrificed **to God died, that** goat **upon which** the lot for God was drawn shall stand in its stead; and if the one to be sent to Azazel died, that goat upon which the lot for Azazel was drawn shall stand in its stead. The second, superfluous goat should graze until it becomes blemished, at which point it will be sold and the money received in its sale will go to the purchase of a public gift-offering. The Gemara discusses which goat is set to pasture: The one that remains from the first lottery or the one that remains from the second lottery?


###### Yoma 64a:4
[Yoma 64a:4](https://torahapp.org/share/book/Yoma/r/64a:4)

אָמַר רַב: שֵׁנִי שֶׁבְּזוּג רִאשׁוֹן — יִקְרַב, שֵׁנִי שֶׁבְּזוּג שֵׁנִי — יִרְעֶה. רַבִּי יוֹחָנָן אָמַר: שֵׁנִי שֶׁבְּזוּג רִאשׁוֹן — יִרְעֶה, שֵׁנִי שֶׁבַּזּוּג שֵׁנִי — יִקְרַב.

**William Davidson Edition - English:**
**Rav said:** If the goat to be sent to Azazel died, **he should sacrifice the second** goat **of the first pair** to God, **and the second** goat **of the second pair should graze** until it becomes unfit. **Rabbi Yoḥanan said: The second** goat **of the first pair** is the one that **should graze,** whereas **he should sacrifice the second** goat **of the second pair.**


###### Yoma 64a:5
[Yoma 64a:5](https://torahapp.org/share/book/Yoma/r/64a:5)

בְּמַאי קָא מִיפַּלְגִי? רַב סָבַר: בַּעֲלֵי חַיִּים אֵינָן נִידְחִין, וְרַבִּי יוֹחָנָן סָבַר: בַּעֲלֵי חַיִּים נִידְחִין.

**William Davidson Edition - English:**
The Gemara asks: **With regard to what** principle **do they disagree?** The Gemara explains: **Rav holds** that **animals are not rejected.** An animal that was consecrated as an offering but later became unfit for sacrifice is not considered disqualified forever. Therefore, although the remaining goat was not eligible to be sacrificed when its counterpart died, once another goat has been paired with it following a new lottery, it is no longer rejected and should be sacrificed. **And Rabbi Yoḥanan holds** that **animals are rejected.** Therefore, once the remaining goat from the first pair became disqualified, it remains disqualified forever.


###### Yoma 64a:6
[Yoma 64a:6](https://torahapp.org/share/book/Yoma/r/64a:6)

מַאי טַעְמָא דְּרַב? דְּיָלֵיף מִמְּחוּסַּר זְמַן. מְחוּסַּר זְמַן, לָאו אַף עַל גַּב דְּהַשְׁתָּא לָא חֲזֵי, כִּי הָדַר מִיחֲזֵי — שַׁפִּיר דָּמֵי, הָכָא נָמֵי לָא שְׁנָא. מִי דָּמֵי? הָתָם לָא אִיתְחֲזִי כְּלָל. הָכָא נִרְאָה וְנִדְחָה!

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for the opinion **of Rav?** The Gemara answers: **He derives** it **from** the *halakha* applicable to an animal that is **lacking time.** In the case of an animal that is **lacking time, is it not** true that **although it is unfit now, when it again becomes fit, it seems well,** i.e., it may be sacrificed as an offering? **Here, too,** it is **no different.** The Gemara rejects this answer: **Is it comparable? There,** when the animal is lacking time, **it was never fit** to be sacrificed. **Here,** the animal **was fit** as an offering **and** later became unfit and **was** therefore **rejected.** Perhaps in this case it is permanently disqualified.


###### Yoma 64a:7
[Yoma 64a:7](https://torahapp.org/share/book/Yoma/r/64a:7)

אֶלָּא: הַיְינוּ טַעְמָא דְּרַב, דְּיָלֵיף מִבַּעַל מוּם עוֹבֵר. בַּעַל מוּם עוֹבֵר, לָאו אַף עַל גַּב דְּלָא חֲזֵי הַשְׁתָּא, כִּי הָדַר מִיחֲזֵי — שַׁפִּיר דָּמֵי, הָכָא נָמֵי לָא שְׁנָא.

**William Davidson Edition - English:**
**Rather,** the Gemara retracts the first explanation and says that **this is the reasoning of Rav: He derives** it **from** the case of **an animal with a temporary blemish.** The animal is disqualified as an offering as long as the blemish remains, but is eligible for sacrifice once the blemish has healed. In the case of **an animal with a temporary blemish, is it not** true that **although it is unfit now, when it again becomes fit, it seems well,** i.e., it may be sacrificed as an offering? **Here too,** it is **no different.**


###### Yoma 64a:8
[Yoma 64a:8](https://torahapp.org/share/book/Yoma/r/64a:8)

וְהָתָם מְנָא לַן? דִּכְתִיב: ״כִּי מׇשְׁחָתָם בָּהֶם מוּם בָּם״, מוּם בָּם — הוּא דְּלֹא יֵרָצוּ, הָא עָבַר מוּמָן — יֵרָצוּ.

**William Davidson Edition - English:**
The Gemara asks: **There,** in the case of an animal with a temporary blemish, **from where do we** derive this *halakha*? **As it is written: “Because their corruption is in them, there is a blemish in them;** they shall not be accepted for you” (Leviticus 22:25), which teaches us: It is when the **blemish is in them that they shall not be accepted; but if their blemish passes, they shall be accepted.**


###### Yoma 64a:9
[Yoma 64a:9](https://torahapp.org/share/book/Yoma/r/64a:9)

וְרַבִּי יוֹחָנָן? מִיעֵט רַחֲמָנָא ״בָּהֶם״, הֵם הוּא דְּכִי עָבַר מוּמָן יֵרָצוּ, הָא כׇּל דְּחוּיִין, הוֹאִיל וְנִדְחוּ — נִדְחוּ.

**William Davidson Edition - English:**
The Gemara asks: **And** what does **Rabbi Yoḥanan** respond to this proof? **The Merciful One limited** this *halakha* by using the term: **In them,** which indicates that **it is they,** animals with temporary blemishes, **that are accepted when their blemishes pass, but** with regard to **all** other animals that become disqualified, **once they are rejected they** remain **rejected.**


###### Yoma 64a:10
[Yoma 64a:10](https://torahapp.org/share/book/Yoma/r/64a:10)

וְרַב? הָהוּא ״בָּהֶם״ בְּעֵינַיְיהוּ הוּא דְּלָא מִירְצוּ, הָא עַל יְדֵי תַּעֲרוֹבוֹת — מִירְצוּ.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **Rav** answer Rabbi Yoḥanan? **That** term: **In them,** should be understood as follows: **It is on their own that they are not accepted; but in mixtures** with animals that are fit to be sacrificed, animals that have a temporary blemish **are accepted.**


###### Yoma 64a:11
[Yoma 64a:11](https://torahapp.org/share/book/Yoma/r/64a:11)

כְּדִתְנַן: אֵיבָרִים תְּמִימִים בְּאֵיבָרִים בַּעֲלֵי מוּמִין. רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם קָרַב הָרֹאשׁ שֶׁל אֶחָד מֵהֶן — יַקְרִיבוּ כׇּל הָרָאשִׁין כּוּלָּן, כְּרָעָיו שֶׁל אֶחָד מֵהֶן — יַקְרִיבוּ כָּל הַכְּרָעַיִים כּוּלָּן. וַחֲכָמִים אוֹמְרִים: אֲפִילּוּ קָרְבוּ כּוּלָּן חוּץ מֵאֶחָד מֵהֶן — יֵצֵא לְבֵית הַשְּׂרֵיפָה.

**William Davidson Edition - English:**
**As we learned** in a mishna: **If limbs** from **unblemished** burnt-offerings became mixed **with limbs** from **blemished** burnt-offerings, which are disqualified, **Rabbi Eliezer says:** If **the head of one of them is sacrificed** on the altar before they knew of the blemish, **they should sacrifice all the heads,** as it is assumed that the head of the disqualified animal was the one already sacrificed on the altar. Similarly, if **the legs of one of them** were sacrificed, **they should sacrifice all the legs. And the Rabbis say: Even if all of them were sacrificed except for one,** that one **should be taken out to the place** designated for **burning** disqualified offerings, as it is not assumed that the limbs of the disqualified animal have already been brought.


###### Yoma 64a:12
[Yoma 64a:12](https://torahapp.org/share/book/Yoma/r/64a:12)

וְאִידַּךְ? נָפְקָא לֵיהּ מִ״בָּם״ ״בָּהֶם״. וְאִידַּךְ? ״בָּם״ ״בָּהֶם״ לָא דָּרֵישׁ.

**William Davidson Edition - English:**
The Gemara asks: **And** how does **the other** Sage, Rabbi Yoḥanan, derive the *halakha* that the limbs are acceptable if they are in a mixture? The Gemara answers: **He derives it from** the Torah’s choice of terminology: It could have written: “In them,” as ***bam*,** but instead it used the term ***bahem*,** with the extra letter *heh*, and therefore an extra *halakha* can be derived from this word. The Gemara comments: **And the other** Sage, Rav, **does not expound** the difference in terminology between the words ***bam*** and ***bahem*,** as he does not consider the distinction significant enough to teach a *halakha*.


###### Yoma 64a:13
[Yoma 64a:13](https://torahapp.org/share/book/Yoma/r/64a:13)

וּלְרַב, נְהִי נָמֵי דְּבַעֲלֵי חַיִּים אֵינָן נִדְחִין, אִי בָּעֵי הַאי נַקְרֵיב אִי בָּעֵי הַאי נַקְרֵיב!

**William Davidson Edition - English:**
The Gemara asks: **According to Rav, although living beings are not** permanently **rejected,** that only explains why the remaining goat of the first pair is acceptable for sacrifice, but why must it be the one to be sacrificed? **If he wants this** one from the first pair **he should sacrifice it, and if he wants that** one from the second pair, **he should sacrifice that.**


###### Yoma 64a:14
[Yoma 64a:14](https://torahapp.org/share/book/Yoma/r/64a:14)

אָמַר רָבָא: רַב סָבַר לַהּ כְּרַבִּי יוֹסֵי, דְּאָמַר: מִצְוָה בָּרִאשׁוֹן. הֵי רַבִּי יוֹסֵי? אִי נֵימָא רַבִּי יוֹסֵי דְּקוּפּוֹת, דִּתְנַן: שָׁלֹשׁ קוּפּוֹת שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין, שֶׁבָּהֶן תּוֹרְמִין אֶת הַלִּשְׁכָּה, וְכָתוּב עֲלֵיהֶן: אָלֶף בֵּית גִּימֶל. וְתַנְיָא, אָמַר רַבִּי יוֹסֵי: לָמָּה כָּתוּב עֲלֵיהֶן אָלֶף בֵּית גִּימֶל — לֵידַע אֵיזֶה מֵהֶן נִתְרְמָה רִאשׁוֹן, לְהָבִיא הֵימֶנָּה רִאשׁוֹן, שֶׁמִּצְוָה בָּרִאשׁוֹן.

**William Davidson Edition - English:**
**Rava said: Rav holds in accordance with** the opinion of **Rabbi Yosei, who said:** The **mitzva** should be fulfilled with the goat **from the first** pair. The Gemara asks: **Which** statement of **Rabbi Yosei** indicates that this is his opinion? **If we say** it is the statement of **Rabbi Yosei** with **regard to** the **containers, as we learned** in a mishna: There were **three containers,** each **of which** held **three *se’a*, with which they collected** coins from **the chamber. And** the letters ***alef*, *beit*,** and ***gimmel* were written on them. And it was taught** in a *baraita* that **Rabbi Yosei said: Why were *alef*, *beit*,** and ***gimmel* written on them?** In order **to know which of them was collected** from the chamber **first,** in order **to bring** an offering **from it first, as the mitzva is** performed **with the first** one.


###### Yoma 64a:15
[Yoma 64a:15](https://torahapp.org/share/book/Yoma/r/64a:15)

דִּילְמָא שָׁאנֵי הָתָם, דִּבְעִידָּנָא דְּאִתְחֲזַי קַמַּיְיתָא לָא אִתְחֲזַי בָּתְרָיְיתָא.

**William Davidson Edition - English:**
That statement of Rabbi Yosei cannot serve as the source for Rav’s opinion. **Perhaps** it is **different there,** in the case of the containers, **because at the time when the first** container of coins **was fit** for use, **the** containers used **later** were **not** yet **fit** for use. Therefore, it cannot serve as a precedent with regard to a case in which both became fit for use at the same time. In the case of the Yom Kippur goats, none of the goats are actually fit for sacrifice until the point in the Temple service when they are supposed to be sacrificed. By that time, lots have already been drawn for the second pair of goats.


###### Yoma 64a:16
[Yoma 64a:16](https://torahapp.org/share/book/Yoma/r/64a:16)

אֶלָּא רַבִּי יוֹסֵי דְּפֶסַח, (דִּתְנַן:) הַמַּפְרִישׁ פִּסְחוֹ וְאָבַד, וְהִפְרִישׁ אַחֵר תַּחְתָּיו, וְאַחַר כָּךְ נִמְצָא הָרִאשׁוֹן, וַהֲרֵי שְׁנֵיהֶן עוֹמְדִין — אֵיזֶה מֵהֶן שֶׁיִּרְצֶה יִקְרַב, דִּבְרֵי חֲכָמִים. רַבִּי יוֹסֵי אוֹמֵר: מִצְוָה בָּרִאשׁוֹן.

**William Davidson Edition - English:**
**Rather,** the source of Rav’s opinion is the statement of **Rabbi Yosei with regard to the Paschal lamb. As we learned** in a *baraita*: With regard to **one who separated** an animal as **his Paschal lamb and it became lost, and he separated another in its stead, and afterward,** but before midday on the eve of Passover, **the first** one **is found, and they are both standing** before him, the owner may **bring whichever of them he wishes.** This is the **statement of the Rabbis. Rabbi Yosei says:** The **mitzva** should be performed **with the first** one.