## Yoma Daf 66b

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

שֶׁיְּהֵא מְזוּמָּן. ״עִתִּי״ — וַאֲפִילּוּ בְּשַׁבָּת, ״עִתִּי״ — וַאֲפִילּוּ בְּטוּמְאָה.

**William Davidson Edition - English:**
**that he should be designated** the day before. The word **appointed** also indicates that the scapegoat is always sent away at the appointed time, **and even on Shabbat.** Similarly, the word **appointed** indicates that the scapegoat is always sent away at the appointed time, **and even** when the appointed man is **in** a state of ritual **impurity.**


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

״אִישׁ״ — לְהַכְשִׁיר אֶת הַזָּר. פְּשִׁיטָא? מַהוּ דְּתֵימָא: ״כַּפָּרָה״ כְּתִיבָא בֵּיהּ, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The *baraita* stated that the word **man** is mentioned to **qualify a non-priest.** The Gemara expresses surprise: It is **obvious** that a non-priest is qualified for this service; why would one have thought otherwise? The Gemara answers: **Lest you say:** The term **atonement is written with regard to it,** and atonement is achieved only through services performed by priests. Therefore, **it teaches us** that this atonement is not achieved through a sacrificial offering, and consequently the service may be performed even by an Israelite.


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

״עִתִּי״ וַאֲפִילּוּ בְּשַׁבָּת. לְמַאי הִלְכְתָא? אָמַר רַב שֵׁשֶׁת: לוֹמַר, שֶׁאִם הָיָה חוֹלֶה — מַרְכִּיבוֹ עַל כְּתֵפוֹ.

**William Davidson Edition - English:**
The *baraita* stated that the word **appointed** indicates that the service is performed **even on Shabbat.** The Gemara asks: With regard **to what *halakha*** is this stated? There is no apparent desecration of Shabbat by escorting the goat, since the *halakha* of Shabbat boundaries is merely Rabbinic. **Rav Sheshet said:** It is mentioned in order **to state that if** the goat **were ill** and could not walk the whole way, the one who escorts the goat **carries it on his shoulder.**


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

כְּמַאן, דְּלָא כְּרַבִּי נָתָן. דְּאִי רַבִּי נָתָן, הָאָמַר: חַי נוֹשֵׂא אֶת עַצְמוֹ: אֲפִילּוּ תֵּימָא רַבִּי נָתָן, חָלָה שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara comments: **In accordance with whose** opinion was this stated? It is **not in accordance with** the opinion of **Rabbi Natan, as, if** it were in accordance with the opinion of **Rabbi Natan, didn’t** he **say** that **a living** being **carries itself?** Because a living being is lighter than dead weight, the living being is considered to be aiding the one carrying it, and therefore carrying a living being is not considered an act of prohibited labor according to Torah law. The Gemara rejects this: **Even** if **you say** that it is in accordance with the opinion of **Rabbi Natan,** a living being that is **ill is different.** Since the goat cannot walk on its own strength, despite the fact that it is alive, all agree that the one who carries it is performing a prohibited labor.


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

אָמַר רַפְרָם, זֹאת אוֹמֶרֶת: עֵירוּב וְהוֹצָאָה לְשַׁבָּת, וְאֵין עֵירוּב וְהוֹצָאָה לְיוֹם הַכִּפּוּרִים.

**William Davidson Edition - English:**
Based on the fact that the word appointed indicates that the scapegoat is sent away even on Shabbat, **Rafram said: That is to say** that the concept of ***eiruv* and** the prohibition against **carrying out** apply **to Shabbat,** but ***eiruv* and carrying out do not** apply **to Yom Kippur.** If these *halakhot* applied equally to Yom Kippur, and nevertheless the Torah commanded that the scapegoat be sent away, it would be unnecessary to derive that the same is true even if Yom Kippur occurs on Shabbat.


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

״עִתִּי״ וַאֲפִילּוּ בְּטוּמְאָה. לְמַאי הִלְכְתָא? אָמַר רַב שֵׁשֶׁת: לוֹמַר שֶׁאִם נִטְמָא מְשַׁלְּחוֹ — נִכְנָס טָמֵא לָעֲזָרָה, וּמְשַׁלְּחוֹ.

**William Davidson Edition - English:**
The *baraita* stated that the word **appointed** indicates that the service is performed **even in** a state of ritual **impurity.** The Gemara asks: With regard **to what *halakha*** is this stated? **Rav Sheshet said:** The verse comes **to tell** you **that if the one sending** the goat away **became impure, he** nevertheless **enters the** Temple **courtyard** while he is **impure and sends it** away.


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

שָׁאֲלוּ אֶת רַבִּי אֱלִיעֶזֶר: חָלָה, מַהוּ שֶׁיַּרְכִּיבֵהוּ עַל כְּתֵפוֹ? אָמַר לָהֶם: יָכוֹל הוּא לְהַרְכִּיב אֲנִי וְאַתֶּם. חָלָה מְשַׁלְּחוֹ, מַהוּ שֶׁיְּשַׁלְּחֶנּוּ בְּיַד אַחֵר? אָמַר לָהֶם: אֱהֵא בְּשָׁלוֹם אֲנִי וְאַתֶּם.

**William Davidson Edition - English:**
§ Apropos this discussion, the Gemara mentions that the students once **asked Rabbi Eliezer:** If the goat **became ill, what is** the *halakha* with regard to whether the escort may **carry it on his shoulder? He said to them: That** goat **can carry me and you,** meaning the goat designated healthy was unlikely to become ill. Rabbi Eliezer thereby avoided the question. They asked him: If **the one sending** the goat away **became ill, what is** the *halakha* with regard to whether **they send it with someone else? He said to them** dismissively: **I and you shall be in peace,** i.e., this would never happen.


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

דְּחָפוֹ וְלֹא מֵת, מַהוּ שֶׁיֵּרֵד אַחֲרָיו וִימִיתֶנּוּ? אָמַר לָהֶם: ״כֵּן יֹאבְדוּ כׇל אוֹיְבֶיךָ ה׳״. וַחֲכָמִים אוֹמְרִים: חָלָה — מַרְכִּיבוֹ עַל כְּתֵפוֹ, חָלָה מְשַׁלְּחוֹ — יְשַׁלְּחֶנּוּ בְּיַד אַחֵר. דְּחָפוֹ וְלֹא מֵת — יֵרֵד אַחֲרָיו וִימִיתֶנּוּ.

**William Davidson Edition - English:**
The students continued to question Rabbi Eliezer: **If he pushed** the goat **and it did not die** upon its fall, **what is** the *halakha* with regard to whether **he should follow it down and kill it? He said to them: “So may all your enemies perish, Lord”** (Judges 5:31). In other words, the goat will certainly die on its own. Rabbi Eliezer did not wish to answer these questions, as will be explained below. However, **the Sages say:** If the goat **became ill,** the escort **carries it on his shoulder. If the one sending out** the goat **became ill, he sends** the goat **with someone else. If he pushes it and it does not die, he follows it down and kills it.**


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

שָׁאֲלוּ אֶת רַבִּי אֱלִיעֶזֶר: פְּלוֹנִי, מַהוּ לָעוֹלָם הַבָּא? אָמַר לָהֶם לֹא שְׁאֶלְתּוּנִי אֶלָּא עַל פְּלוֹנִי.

**William Davidson Edition - English:**
The Gemara cites more questions that the students asked Rabbi Eliezer, which he refused to answer. **They asked Rabbi Eliezer: What is** the fate of **so-and-so,** a certain man who was known to be wicked, with regard **to the World-to-Come? He** evaded the question and **said to them: You have only asked me about so-and-so,** and not a different individual whom you believe to be righteous?


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

מַהוּ לְהַצִּיל רוֹעֶה כִּבְשָׂה מִן הָאֲרִי? אָמַר לָהֶם: לֹא שְׁאֶלְתּוּנִי אֶלָּא עַל הַכִּבְשָׂה. מַהוּ לְהַצִּיל הָרוֹעֶה מִן הָאֲרִי? אָמַר לָהֶם: לֹא שְׁאֶלְתּוּנִי אֶלָּא עַל הָרוֹעֶה. מַמְזֵר, מַה הוּא לִירַשׁ? מַהוּ לְיַבֵּם? מַהוּ לָסוּד אֶת בֵּיתוֹ? מַהוּ לָסוּד אֶת קִבְרוֹ?

**William Davidson Edition - English:**
They asked him: **What is** the *halakha* with regard to whether **a shepherd may save a ewe from a lion** on Shabbat (*Me’iri*)? **He said to them: You have only asked me about the ewe?** They asked him: **What is** the *halakha* with regard to **saving the shepherd from the lion** on Shabbat? **He said to them: You have only asked me about the shepherd?** They asked him: **What is** the *halakha* with regard to whether **a *mamzer* inherits** from his parents? Rabbi Eliezer responded with a question: Did you not ask me **what is** the *halakha* with regard to whether he may **perform levirate marriage?** They asked him: **What is** the *halakha* with regard to whether it is permitted **to plaster one’s house** after the destruction of the Temple? Rabbi Eliezer responded: **What is** the *halakha* with regard **to plastering one’s grave?**


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

לֹא מִפְּנֵי שֶׁהִפְלִיגָן בִּדְבָרִים. אֶלָּא מִפְּנֵי שֶׁלֹּא אָמַר דָּבָר שֶׁלֹּא שָׁמַע מִפִּי רַבּוֹ מֵעוֹלָם.

**William Davidson Edition - English:**
The Gemara explains: **It was not because he was distancing them with words,** and made irrelevant statements because he did not know the answers to these questions. **Rather,** Rabbi Eliezer responded in this way **because he never said anything that he did not hear from the mouth of his teacher.** Since he had not learned these points from his teacher, he did not answer directly, thereby indicating that he did not have a tradition with regard to these questions.


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

שָׁאֲלָה אִשָּׁה חֲכָמָה אֶת רַבִּי אֱלִיעֶזֶר: מֵאַחַר שֶׁמַּעֲשֵׂה הָעֵגֶל שָׁוִין, מִפְּנֵי מָה אֵין מִיתָתָן שָׁוָה? אָמַר לָהּ: אֵין חׇכְמָה לָאִשָּׁה אֶלָּא בְּפֶלֶךְ, וְכֵן הוּא אוֹמֵר: ״וְכׇל אִשָּׁה חַכְמַת לֵב בְּיָדֶיהָ טָווּ״.

**William Davidson Edition - English:**
The Gemara cites another question posed to Rabbi Eliezer. **A wise woman asked Rabbi Eliezer: Since** all bore **equal** responsibility for the **incident of the** Golden **Calf, due to what** factor were **their deaths not equal?** Some of the people were killed by the sword of Moses and the Levites, some were killed in a plague, and others were struck with an intestinal illness. **He said to her: There is no wisdom in a woman except** weaving **with a spindle, and so it states: “And any woman who was wise-hearted spun with her hands”** (Exodus 35:25). Therefore, it is unbefitting for a woman to concern herself with such questions.


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

אִיתְּמַר, רַב וְלֵוִי. חַד אָמַר: זִיבֵּחַ וְקִיטֵּר — בְּסַיִיף. גִּפֵּף וְנִישֵּׁק — בְּמִיתָה. שָׂמַח בִּלְבָבוֹ — בְּהִדְרוֹקָן.

**William Davidson Edition - English:**
With regard to this issue, **it was stated** that the *amora’im* **Rav and Levi** disagreed: **One** of them **said:** One who **sacrificed and burned** incense to the calf, which are idolatrous practices that incur capital punishment, was punished **by the sword.** One who **embraced and kissed** it, which are not forms of idolatrous worship that incur capital punishment, was subject to a divine punishment of **death** by a plague. One **who rejoiced inwardly** but performed no act was killed **by** the intestinal illness known as ***hidrokan*.**


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

וְחַד אָמַר: עֵדִים וְהַתְרָאָה — בְּסַיִיף, עֵדִים בְּלֹא הַתְרָאָה — בְּמִיתָה, לֹא עֵדִים וְלֹא הַתְרָאָה — בְּהִדְרוֹקָן.

**William Davidson Edition - English:**
**And one** of them **said:** One who served the calf in the presence of **witnesses and** after a **warning** was punished **by the sword.** One who served the calf in the presence of **witnesses** but **without warning** was subject to **death** by a plague. One who served **without witnesses and without warning** was killed **by *hidrokan*.**


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

אָמַר רַב יְהוּדָה: שִׁבְטוֹ שֶׁל לֵוִי לֹא עָבַד עֲבוֹדָה זָרָה, שֶׁנֶּאֱמַר: ״וַיַּעֲמוֹד מֹשֶׁה בְּשַׁעַר הַמַּחֲנֶה וְגוֹ׳״.

**William Davidson Edition - English:**
**Rav Yehuda said: The** entire **tribe of Levi did not engage in idol worship, as it is stated: “Then Moses stood in the gate of the camp,** and said: Who is for God, let him come to me; and all the children of Levi gathered to him” (Exodus 32:26).


###### Yoma 66b:16
[Yoma 66b:16](https://torahapp.org/share/book/Yoma/r/66b:16)

יָתֵיב רָבִינָא וְקָאָמַר לְהָא שְׁמַעְתָּא. אֵיתִיבֵיהּ בְּנֵי רַב פָּפָּא בַּר אַבָּא לְרָבִינָא: ״הָאוֹמֵר לְאָבִיו וּלְאִמּוֹ לֹא רְאִיתִיו״.

**William Davidson Edition - English:**
**Ravina sat and related this *halakha*** with regard to the tribe of Levi. **The sons of Rav Pappa bar Abba raised an objection to Ravina:** The verse states in praise of the tribe of Levi: **“Who said of his father and of his mother: I have not seen him,** neither did he acknowledge his brothers, nor did he know his sons” (Deuteronomy 33:9). This indicates that some of them did engage in idol worship and were killed by their relatives.


###### Yoma 66b:17
[Yoma 66b:17](https://torahapp.org/share/book/Yoma/r/66b:17)

״אָבִיו״ — אֲבִי אִמּוֹ מִיִּשְׂרָאֵל, ״אֶחָיו״ — אֶחָיו מֵאִמּוֹ מִיִּשְׂרָאֵל, ״בָּנָיו״ — בְּנֵי בִתּוֹ מִיִּשְׂרָאֵל.

**William Davidson Edition - English:**
Ravina answered them: **“His father”** does not refer to his actual father, but rather **his mother’s father,** who was an **Israelite.** Similarly, the term **“his brothers”** is referring to **his** half-**brothers from his mother,** who were fathered **by an Israelite. “His sons”** is referring to **his daughter’s sons from an Israelite,** who are considered Israelites. In fact, however, no one from the tribe of Levi worshipped the calf.


###### Yoma 66b:18
[Yoma 66b:18](https://torahapp.org/share/book/Yoma/r/66b:18)

וְכֶבֶשׁ עָשׂוּ לוֹ כּוּ׳. אָמַר רַבָּה בַּר בַּר חָנָה: לֹא בָּבְלִיִּים הָיוּ, אֶלָּא אֲלֶכְּסַנְדְּרִיִּים הָיוּ. וּמִתּוֹךְ שֶׁשּׂוֹנְאִים אֶת הַבָּבְלִיִּים הָיוּ קוֹרִין אוֹתָן עַל שְׁמָן. תַּנְיָא רַבִּי יְהוּדָה אוֹמֵר: לֹא בָּבְלִיִּים הָיוּ, אֶלָּא אֲלֶכְּסַנְדְּרִיִּים הָיוּ. אָמַר לוֹ רַבִּי יוֹסֵי: תָּנוּחַ דַּעְתְּךָ, שֶׁהִנַּחְתָּ אֶת דַּעְתִּי.

**William Davidson Edition - English:**
§ It was taught in the mishna that **they made a ramp for** the goat due to the Babylonian Jews in Jerusalem. **Rabba bar bar Ḥana said: They were not** actually **Babylonians, rather they were Alexandrians** from Egypt. **And since** in Eretz Yisrael **they hate the Babylonians, they would call** all foreigners who acted inappropriately **by their name** as an insult. Similarly, **it was taught** in a *baraita* that **Rabbi Yehuda says: They were not Babylonians, rather they were Alexandrians. Rabbi Yosei,** whose family was from Babylonia, **said to him: May your mind be at ease, since you have put my mind at ease.**


###### Yoma 66b:19
[Yoma 66b:19](https://torahapp.org/share/book/Yoma/r/66b:19)

טוֹל וָצֵא. תָּנָא: מָה שָׁהֵי צָפִירָא דֵּין, וְחוֹבֵי דָרָא סַגִּיאִין.

**William Davidson Edition - English:**
It was taught in the mishna that the Babylonians would say: **Take** our sins **and go.** It was **taught** in the *Tosefta* that they would say as follows: **Why does this goat remain** here **with the many sins of the generation;** let him hurry and leave.


###### Yoma 66b:20
[Yoma 66b:20](https://torahapp.org/share/book/Yoma/r/66b:20)

**מַתְנִי׳** מִיַּקִּירֵי יְרוּשָׁלַיִם הָיוּ מְלַוִּין אוֹתוֹ עַד סוּכָּה הָרִאשׁוֹנָה. עֶשֶׂר סוּכּוֹת מִירוּשָׁלַיִם וְעַד צוּק,

**William Davidson Edition - English:**
**MISHNA:** People **from** among **the prominent** residents **of Jerusalem would escort** the one leading the goat **until** they reached **the first booth.** Booths were set up along the path to the wilderness to provide the escort a place to rest. There were **ten booths from Jerusalem to the cliff,**