## Yoma Daf 66a

###### Yoma 66a:1
[Yoma 66a:1](https://torahapp.org/share/book/Yoma/r/66a:1)

וְאִם נִתְעַבְּרָה — נִתְעַבְּרָה לַמּוֹכֵר. הָתִינַח שָׂעִיר, פַּר מַאי אִיכָּא לְמֵימַר? גְּזֵירָה פַּר אַטּוּ שָׂעִיר.

**William Davidson Edition - English:**
**And if** the year was **extended** and made into a leap year, **it is extended for** the benefit of **the seller,** and according to the Sages he has an additional month in which to redeem his house. The Gemara asks: This works out **well** with regard to the **goat,** but with regard to the **bull, what is there to say?** The bull remains valid even if it is more than a year old. The Gemara answers: **There is a** rabbinic **decree** with regard to the **bull due to the goat.**


###### Yoma 66a:2
[Yoma 66a:2](https://torahapp.org/share/book/Yoma/r/66a:2)

וּמִשּׁוּם גְּזֵירָה יָמוּת?! וְעוֹד, חַטָּאת שֶׁעִבְּרָה שְׁנָתָהּ — לִרְעִיָּה אָזְלָא! דְּאָמַר רֵישׁ לָקִישׁ: חַטָּאת שֶׁעִבְּרָה שְׁנָתָהּ, רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא עוֹמֶדֶת בְּבֵית הַקְּבָרוֹת וְרוֹעָה.

**William Davidson Edition - English:**
The Gemara asks: Is it right that **due to a** rabbinic **decree** the offerings **should** be left to **die** instead of being left to graze? **And furthermore,** a **sin-offering whose year has passed** is not left to die but rather **goes to graze. As Reish Lakish said: We consider a sin-offering whose year has passed as though it stands in a cemetery,** and the priest cannot take it out in order to sacrifice it because he is not permitted to become ritually defiled. Therefore, **it grazes** until it becomes unfit and is then sold.


###### Yoma 66a:3
[Yoma 66a:3](https://torahapp.org/share/book/Yoma/r/66a:3)

אֶלָּא אָמַר רָבָא: גְּזֵירָה מִשּׁוּם תַּקָּלָה. אֵין מַקְדִּישִׁין, וְאֵין מַעֲרִיכִין, וְאֵין מַחְרִימִין בַּזְּמַן הַזֶּה.

**William Davidson Edition - English:**
**Rather, Rava said:** The bull and goat of Yom Kippur may not be left from one year to the next by rabbinic **decree due to** a concern that a **mishap** may occur. As it was taught in a *baraita*: **One may neither consecrate** objects, **nor valuate,** i.e., take a vow to donate one’s value to the Temple treasury, **nor dedicate** items **for sacred use at this time,** when the Temple no longer exists.


###### Yoma 66a:4
[Yoma 66a:4](https://torahapp.org/share/book/Yoma/r/66a:4)

וְאִם הִקְדִּישׁ וְהֶעֱרִיךְ וְהֶחְרִים, בְּהֵמָה — תֵּיעָקֵר. פֵּירוֹת כְּסוּת וְכֵלִים — יֵרָקְבוּ, מָעוֹת וּכְלֵי מַתָּכוֹת — יוֹלִיךְ הֲנָאָה לְיָם הַמֶּלַח. וְאֵי זֶה הוּא עִיקּוּר — נוֹעֵל דֶּלֶת לְפָנֶיהָ, וְהִיא מֵתָה מֵאֵלֶיהָ.

**William Davidson Edition - English:**
**And if one did consecrate, valuate, or dedicate** items for sacred use: If he dedicated **an animal it is uprooted,** i.e., he arranges for it to die quickly. If he dedicated agricultural **produce, garments, or vessels** made from materials that decompose, he should store them until **they decompose.** And if he dedicated **money or metal vessels, he** should redeem them and **transport** the value of their **benefit to the Dead Sea.** This *baraita* indicates that animals that cannot be sacrificed at this time must be left to die so that they are not used improperly. The Gemara explains: **And what** constitutes **uprooting? He locks the door before it, and it dies on its own** from hunger.


###### Yoma 66a:5
[Yoma 66a:5](https://torahapp.org/share/book/Yoma/r/66a:5)

תַּקָּלָה דְּמַאי? אִי תַּקָּלָה דְּהַקְרָבָה, אֲפִילּוּ כׇּל רְעִיּוֹת נָמֵי! אִי תַּקָּלָה דְּגִיזָּה וַעֲבוֹדָה, אֲפִילּוּ כׇּל רְעִיּוֹת נָמֵי!

**William Davidson Edition - English:**
The Gemara asks: **What mishap** might occur if the bull and goat are left until the next year? **If** you say it is a **mishap of offering** the animal as a different offering, a similar concern should exist **even** with regard to **all** animals that have been disqualified for use as offerings that one leaves to **graze. If** it is a **mishap of shearing** the animal’s wool **and working** the animal, which would constitute unlawful use of consecrated property, a similar concern should exist **even** with regard to **all** animals that have been disqualified for use as offerings that are left to **graze.** Why are these animals in particular left to die?


###### Yoma 66a:6
[Yoma 66a:6](https://torahapp.org/share/book/Yoma/r/66a:6)

לְעוֹלָם תַּקָּלָה דְּהַקְרָבָה, וְהָנָךְ דְּלָאו בְּנֵי הַקְרָבָה נִינְהוּ — לָא טְרִיד בְּהוּ, הָךְ דְּבַת הַקְרָבָה הִיא — טְרִיד בַּהּ.

**William Davidson Edition - English:**
The Gemara answers: **Actually,** the concern is for **a mishap of sacrifice. And those** other disqualified animals that are left to graze, **which are not fit for sacrifice, he is not preoccupied with,** and will not accidentally sacrifice them. **This** bull and goat, **which are fit for sacrifice** next year, **he is preoccupied with** them. Therefore, there is a greater concern that one may sacrifice them as offerings, and they may not be left to graze.


###### Yoma 66a:7
[Yoma 66a:7](https://torahapp.org/share/book/Yoma/r/66a:7)

וְתַקָּלָה עַצְמָהּ תַּנָּאֵי הִיא. דְּתַנְיָא חֲדָא: פֶּסַח שֶׁלֹּא קָרַב בְּרִאשׁוֹן — יִקְרַב בַּשֵּׁנִי, בַּשֵּׁנִי — יִקְרַב לְשָׁנָה הַבָּאָה. וְתַנְיָא אִידַּךְ: לֹא יִקְרַב. מַאי לָאו, בְּתַקָּלָה פְּלִיגִי?

**William Davidson Edition - English:**
The Gemara comments: This issue **itself,** i.e., whether decrees are instituted due to a concern about a possible **mishap, is** a dispute between ***tanna’im*. As it was taught** in **one** *baraita*: **A Paschal lamb that was not sacrificed on the first** *Pesaḥ* is sold to someone who was impure on the first *Pesaḥ* or who was distant from Jerusalem, so that it may be **sacrificed on the second** *Pesaḥ*. If it was not sacrificed **on the second** *Pesaḥ*, **it is sacrificed the following year. And it was taught** in **another** *baraita*: If it was not sacrificed on the second *Pesaḥ*, **it is not sacrificed** the following year. **What, is it not that they disagree about** the question of whether a decree was issued prohibiting keeping the animal for an entire year due to a concern about the possibility of a **mishap?**


###### Yoma 66a:8
[Yoma 66a:8](https://torahapp.org/share/book/Yoma/r/66a:8)

לָא, דְּכוּלֵּי עָלְמָא [לָא] חָיְישִׁינַן לְתַקָּלָה, וְהָכָא בִּפְלוּגְתָּא דְּרַבִּי וְרַבָּנַן קָא מִיפַּלְגִי, וְלָא קַשְׁיָא: הָא רַבִּי, הָא רַבָּנַן.

**William Davidson Edition - English:**
The Gemara responds: **No,** these sources do not prove that the *tanna’im* disputed this issue. It is possible **that everyone agrees** that **we are not concerned about a mishap, and here they disagree about the dispute between Rabbi** Yehuda HaNasi **and the Rabbis** with regard to whether it is possible that the lamb will still be fit for sacrifice the following year. **And** the apparent contradiction between the *baraitot* is **not difficult. This** *baraita*, which says that the lamb is brought the following year, is in accordance with the opinion of **Rabbi** Yehuda HaNasi. **That** *baraita*, which says that the lamb may not be sacrificed the following year, is in accordance with the opinion of **the Rabbis,** who hold that by the following year, the lamb will certainly be more than a year old and will therefore be unfit as a Paschal offering.


###### Yoma 66a:9
[Yoma 66a:9](https://torahapp.org/share/book/Yoma/r/66a:9)

וְהָתַנְיָא: וְכֵן הַמָּעוֹת! אֶלָּא לָאו שְׁמַע מִינַּהּ — בְּתַקָּלָה פְּלִיגִי, שְׁמַע מִינַּהּ.

**William Davidson Edition - English:**
The Gemara challenges this rejection: **Wasn’t it taught** in a *baraita*: **And, so too, money** that was dedicated for purchasing a Paschal lamb is subject to dispute about whether it may be kept for the following year. In the case of money, the dispute between Rabbi Yehuda HaNasi and the Rabbis is irrelevant. **Rather, isn’t it** correct to **conclude from this that they disagree with regard to** whether a decree is issued due to a concern about **a mishap?** The Gemara concludes: Indeed, **learn from this** that it is so.


###### Yoma 66a:10
[Yoma 66a:10](https://torahapp.org/share/book/Yoma/r/66a:10)

**מַתְנִי׳** בָּא לוֹ אֵצֶל שָׂעִיר הַמִּשְׁתַּלֵּחַ, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר: אָנָא הַשֵּׁם! חָטְאוּ, עָווּ, פָּשְׁעוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל. אָנָא הַשֵּׁם! כַּפֶּר נָא לַחֲטָאִים וְלָעֲוֹנוֹת וְלַפְּשָׁעִים שֶׁחָטְאוּ וְשֶׁעָווּ וְשֶׁפָּשְׁעוּ לְפָנֶיךָ עַמְּךָ בֵּית יִשְׂרָאֵל, כַּכָּתוּב בְּתוֹרַת מֹשֶׁה עַבְדֶּךָ לֵאמֹר: ״כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי ה׳ תִּטְהָרוּ״.

**William Davidson Edition - English:**
**MISHNA:** The Yom Kippur service continues: The High Priest **comes over to the scapegoat, places both his hands upon it, and confesses. And he would say as follows: Please, God, Your people, the house of Israel, have sinned, and done wrong, and rebelled before You. Please, God, grant atonement, please, for the sins, and for the wrongs, and for the rebellions that they have sinned, and done wrong, and rebelled before You, Your people, the house of Israel, as it is written in the Torah of Moses Your servant, saying: “For on this day atonement shall be made for you to cleanse you of all your sins; before the Lord you shall be purified”** (Leviticus 16:30).


###### Yoma 66a:11
[Yoma 66a:11](https://torahapp.org/share/book/Yoma/r/66a:11)

וְהַכֹּהֲנִים וְהָעָם הָעוֹמְדִים בָּעֲזָרָה כְּשֶׁהָיוּ שׁוֹמְעִים שֵׁם הַמְּפוֹרָשׁ שֶׁהוּא יוֹצֵא מִפִּי כֹּהֵן גָּדוֹל, הָיוּ כּוֹרְעִים וּמִשְׁתַּחֲוִים וְנוֹפְלִים עַל פְּנֵיהֶם, וְאוֹמְרִים: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״. מְסָרוֹ לְמִי שֶׁהָיָה מוֹלִיכוֹ. הַכֹּל כְּשֵׁרִין לְהוֹלִיכוֹ, אֶלָּא שֶׁעָשׂוּ הַכֹּהֲנִים גְּדוֹלִים קֶבַע, וְלֹא הָיוּ מַנִּיחִין אֶת יִשְׂרָאֵל לְהוֹלִיכוֹ.

**William Davidson Edition - English:**
**And the priests and the people standing in the** Temple **courtyard, when they would hear the Explicit Name emerging from the mouth of the High Priest,** when the High Priest did not use one of the substitute names for God, **they would kneel and prostrate** themselves **and fall on their faces, and say: Blessed is the name of His glorious kingdom forever and ever.** After the confession over the scapegoat, the priest **passed** the goat **to the one who was to lead it** to the wilderness. According to the *halakha*, **everyone is eligible to lead it, but the High Priests established** a **fixed** custom **and did not allow an Israelite to lead it.**


###### Yoma 66a:12
[Yoma 66a:12](https://torahapp.org/share/book/Yoma/r/66a:12)

אָמַר רַבִּי יוֹסֵי: מַעֲשֶׂה וְהוֹלִיכוֹ עַרְסְלָא, וְיִשְׂרָאֵל הָיָה. וְכֶבֶשׁ עָשׂוּ לוֹ מִפְּנֵי הַבָּבְלִיִּים, שֶׁהָיוּ מְתַלְּשִׁים בִּשְׂעָרוֹ וְאוֹמְרִים לוֹ: טוֹל וָצֵא טוֹל וָצֵא.

**William Davidson Edition - English:**
**Rabbi Yosei said:** That was not always the case. There was **an incident where** a person named **Arsela led** the goat to the wilderness, **and he was an Israelite. And they made a ramp for** the goat **due to the Babylonian** Jews who were in Jerusalem, **who would pluck at** the goat’s **hair and** would **say to** the goat: **Take** our sins **and go, take** our sins **and go,** and do not leave them with us.


###### Yoma 66a:13
[Yoma 66a:13](https://torahapp.org/share/book/Yoma/r/66a:13)

**גְּמָ׳** וְאִילּוּ ״בְּנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ״ לָא קָאָמַר. מַאן תַּנָּא? אָמַר רַבִּי יִרְמְיָה: דְּלָא כְּרַבִּי יְהוּדָה, דְּאִי כְּרַבִּי יְהוּדָה, הָא אָמַר: יֵשׁ לָהֶם כַּפָּרָה בְּשָׂעִיר הַמִּשְׁתַּלֵּחַ.

**William Davidson Edition - English:**
**GEMARA:** In the confession over the scapegoat, the High Priest confessed the sins of the Jewish people, **whereas he did not say: The children of Aaron, Your sacred people,** in order to confess the sins of the priests. The Gemara asks: **Who** is the *tanna* that **taught** this mishna? **Rabbi Yirmeya said:** The mishna **is not in accordance with** the opinion of **Rabbi Yehuda, for if** it were **in accordance with** the opinion of **Rabbi Yehuda, didn’t** Rabbi Yehuda **say:** The priests receive **atonement through the scapegoat,** which indicates that their sins must be mentioned in the confession over the scapegoat?


###### Yoma 66a:14
[Yoma 66a:14](https://torahapp.org/share/book/Yoma/r/66a:14)

אַבָּיֵי אָמַר: אֲפִילּוּ תֵּימָא רַבִּי יְהוּדָה, אַטּוּ כֹּהֲנִים לָאו בִּכְלַל ״עַמְּךָ יִשְׂרָאֵל״ נִינְהוּ?

**William Davidson Edition - English:**
**Abaye said: Even** if **you say** that the mishna is in accordance with the opinion of **Rabbi Yehuda, is that to say that priests are not included among: Your people,** the house of **Israel?** Nothing can be proven from the fact that the High Priest did not list every segment of the Jewish people separately.


###### Yoma 66a:15
[Yoma 66a:15](https://torahapp.org/share/book/Yoma/r/66a:15)

מְסָרוֹ לְמִי שֶׁמּוֹלִיכוֹ. תָּנוּ רַבָּנַן: ״אִישׁ״ — לְהַכְשִׁיר אֶת הַזָּר, ״עִתִּי״ —

**William Davidson Edition - English:**
It was taught in the mishna that the priest **passed** the goat **to the one who was to lead it** to the wilderness. **The Sages taught,** with regard to the verse: “And he shall send it away with an appointed man into the wilderness” (Leviticus 16:21), that the halakhic midrash interprets the word **man** as mentioned in order **to qualify a non-priest** for this task. The word **appointed** indicates