## Yoma Daf 67b

###### Yoma 67b:1
[Yoma 67b:1](https://torahapp.org/share/book/Yoma/r/67b:1)

דִּכְתִיב: ״בַּמִּדְבָּר״. וּמַאן דְּאָמַר אֲסוּרִין, דִּכְתִיב: ״גְּזֵירָה״.

**William Davidson Edition - English:**
established his opinion based on a verse, **as it is written:** “And the goat shall bear upon it all their iniquities to a land which is cut off; and he shall let go the goat **in the wilderness”** (Leviticus 16:22). The concluding phrase, “in the wilderness,” is unnecessary, and indicates that the goat shall be available for anyone to use, similar to a wilderness. **And the one** who **said** they **are prohibited** based his opinion on the same verse, **as it is written, “cut off” [*gezeira*],** which indicates a prohibition.


###### Yoma 67b:2
[Yoma 67b:2](https://torahapp.org/share/book/Yoma/r/67b:2)

וּמַאן דְּאָמַר אֲסוּרִין, הַאי ״מִדְבָּר״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״הַמִּדְבָּרָה״, ״הַמִּדְבָּרָה״, ״בַּמִּדְבָּר״ — לְרַבּוֹת נוֹב וְגִבְעוֹן, שִׁילֹה, וּבֵית עוֹלָמִים.

**William Davidson Edition - English:**
The Gemara asks: **And the one** who **said** they **are prohibited, what does he do** with **this** term **wilderness,** i.e., what does he derive from it? The Gemara answers: **He needs it for that which was taught** in a *baraita*: There are three expressions used to describe the location of the procedure with the scapegoat: **“Into the wilderness”** (Leviticus 16:10), **“into the wilderness”** (Leviticus 16:21), and **“in the wilderness”** (Leviticus 16:22), **to include Nov and Givon** and **Shiloh,** when the Tabernacle was located there, **and the eternal Temple.** The mitzva of the scapegoat applied during the time periods when communal offerings were sacrificed in any of these locations.


###### Yoma 67b:3
[Yoma 67b:3](https://torahapp.org/share/book/Yoma/r/67b:3)

וְאִידַּךְ, הַאי ״גְּזֵירָה״ מַאי עָבֵיד לֵיהּ? מִיבְּעֵי לֵיהּ לְכִדְתַנְיָא: ״גְּזֵירָה״ — אֵין גְּזֵירָה אֶלָּא חֲתוּכָה. דָּבָר אַחֵר: אֵין גְּזֵירָה אֶלָּא דָּבָר הַמִּתְגַּזֵּר וְיוֹרֵד.

**William Davidson Edition - English:**
The Gemara asks: **And the other, what does he do with this** word ***gezeira*?** The Gemara answers: **He needs it for that which was taught** in a *baraita* with regard to the word ***gezeira*: *Gezeira*** means **nothing other** than **cut.** That is, he must send the goat away to a place cut up by rocks standing upright and sticking out. **Alternatively, *gezeira*** is referring to **nothing other** than **something that breaks apart and falls,** a reference to the goat, which is torn limb from limb.


###### Yoma 67b:4
[Yoma 67b:4](https://torahapp.org/share/book/Yoma/r/67b:4)

דָּבָר אַחֵר: ״גְּזֵירָה״, שֶׁמָּא תֹּאמַר מַעֲשֵׂה תֹהוּ הוּא, תַּלְמוּד לוֹמַר: ״אֲנִי ה׳״, אֲנִי ה׳ גְּזַרְתִּיו, וְאֵין לְךָ רְשׁוּת לְהַרְהֵר בָּהֶן.

**William Davidson Edition - English:**
**Alternatively,** the word ***gezeira*** is written **lest you say** the procedure of the scapegoat **is a meaningless act,** since what sanctity and atonement is achieved in sending the goat to Azazel and pushing it from the cliff? Therefore, **the verse states: “I am the Lord”** (Leviticus 18:5), i.e., **I, the Lord, decreed it [*gezartiv*], and you have no right to question it.**


###### Yoma 67b:5
[Yoma 67b:5](https://torahapp.org/share/book/Yoma/r/67b:5)

אָמַר רָבָא: מִסְתַּבְּרָא כְּמַאן דְּאָמַר מוּתָּרִין, לֹא אָמְרָה תּוֹרָה ״שַׁלַּח״ לְתַקָּלָה.

**William Davidson Edition - English:**
Having clarified the reasoning of each opinion, the Gemara concludes its discussion of whether the limbs of the goat are permitted for benefit. **Rava said: It is reasonable** to rule **in accordance with the one that said** the limbs of the goat **are permitted,** since **the Torah did not say: “And send** the goat” **to** cause **mishap.** Once the man pushes the goat off the cliff, he is no longer responsible for it. Therefore, if it were prohibited to derive benefit from the goat’s remains, the mitzva itself could lead to a mishap if someone were to find the goat’s remains and make use of them.


###### Yoma 67b:6
[Yoma 67b:6](https://torahapp.org/share/book/Yoma/r/67b:6)

תָּנוּ רַבָּנַן: ״עֲזָאזֵל״ — שֶׁיְּהֵא עַז וְקָשֶׁה. יָכוֹל בַּיִּשּׁוּב, תַּלְמוּד לוֹמַר: ״בַּמִּדְבָּר״, וּמִנַּיִן שֶׁבְּצוּק? תַּלְמוּד לוֹמַר: ״גְּזֵירָה״. תַּנְיָא אִידַּךְ: ״עֲזָאזֵל״ — קָשֶׁה שֶׁבֶּהָרִים, וְכֵן הוּא אוֹמֵר: ״וְאֶת אֵילֵי הָאָרֶץ לָקָח״.

**William Davidson Edition - English:**
§ **The Sages taught:** The word **Azazel** indicates **that** the cliff the goat is pushed from **should be rough and hard.** I **might** have thought that it may be located **in a settled** area. Therefore, **the verse states: “In the wilderness.” And from where** does one derive **that** the goat is pushed from **a cliff? The verse states “*gezeira*,”** indicating an area that is sharp, like a cliff. **It was taught in another** *baraita*: **Azazel** is a reference to **the hardest mountain, and so it says: “And the mighty [*eilei*] of the land he took away”** (Ezekiel 17:13). Azazel is interpreted as *azaz-el*, with the term *el* connoting something rough and hard.


###### Yoma 67b:7
[Yoma 67b:7](https://torahapp.org/share/book/Yoma/r/67b:7)

תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״עֲזָאזֵל״ — שֶׁמְּכַפֵּר עַל מַעֲשֵׂה עוּזָּא וְעַזָּאֵל.

**William Davidson Edition - English:**
**The school of Rabbi Yishmael taught: Azazel** is so called because **it atones for the actions of Uzza and Azael.** These are the names of “sons of God” who sinned with “daughters of men” (Genesis 6:2) and thereby caused the world to sin during the generation of the Flood.


###### Yoma 67b:8
[Yoma 67b:8](https://torahapp.org/share/book/Yoma/r/67b:8)

תָּנוּ רַבָּנַן, ״אֶת מִשְׁפָּטַי תַּעֲשׂוּ״ — דְּבָרִים שֶׁאִלְמָלֵא (לֹא) נִכְתְּבוּ דִּין הוּא שֶׁיִּכָּתְבוּ, וְאֵלּוּ הֵן: עֲבוֹדָה זָרָה, וְגִלּוּי עֲרָיוֹת, וּשְׁפִיכוּת דָּמִים, וְגָזֵל, וּבִרְכַּת הַשֵּׁם.

**William Davidson Edition - English:**
The Gemara cites another *baraita* related to the scapegoat. **The Sages taught** with regard to the verse: **“You shall do My ordinances,** and you shall keep My statutes to follow them, I am the Lord your God” (Leviticus 18:4), that the phrase: My ordinances, is a reference to **matters that,** even **had they not been written,** it would have been **logical that they be written. They are** the prohibitions against **idol worship, prohibited sexual relations, bloodshed, theft, and blessing God,** a euphemism for cursing the Name of God.


###### Yoma 67b:9
[Yoma 67b:9](https://torahapp.org/share/book/Yoma/r/67b:9)

״אֶת חוּקּוֹתַי תִּשְׁמְרוּ״ — דְּבָרִים שֶׁהַשָּׂטָן מֵשִׁיב עֲלֵיהֶן, וְאֵלּוּ הֵן: אֲכִילַת חֲזִיר, וּלְבִישַׁת שַׁעַטְנֵז, וַחֲלִיצַת יְבָמָה, וְטׇהֳרַת מְצוֹרָע, וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. וְשֶׁמָּא תֹּאמַר מַעֲשֵׂה תוֹהוּ הֵם, תַּלְמוּד לוֹמַר: ״אֲנִי ה׳״, אֲנִי ה׳ חֲקַקְתִּיו, וְאֵין לְךָ רְשׁוּת לְהַרְהֵר בָּהֶן.

**William Davidson Edition - English:**
The phrase: **And you shall keep my statutes,** is a reference to **matters that Satan** and the nations of the world **challenge** because the reason for these mitzvot are not known. **They are:** The prohibitions against **eating pork; wearing** garments that are made from **diverse kinds** of material, i.e., wool and linen; performing the ***ḥalitza*** ceremony with **a *yevama*,** a widow who must participate in a levirate marriage or *ḥalitza*; **the purification** ceremony **of the leper; and the scapegoat. And lest you say these** have no reason and **are meaningless acts,** therefore **the verse states: “I am the Lord”** (Leviticus 18:4), to indicate: **I am the Lord, I decreed these** statutes **and you have no right to doubt them.**


###### Yoma 67b:10
[Yoma 67b:10](https://torahapp.org/share/book/Yoma/r/67b:10)

אֵימָתַי מְטַמֵּא בְּגָדִים. תָּנוּ רַבָּנַן: הַמְשַׁלֵּחַ מְטַמֵּא בְּגָדִים, וְאֵין הַשּׁוֹלֵחַ אֶת הַמְשַׁלֵּחַ מְטַמֵּא בְּגָדִים.

**William Davidson Edition - English:**
§ It was taught in the mishna that the *tanna’im* disagreed about from **what point the garments** of the man who leads the scapegoat are **rendered impure. The Sages taught** in a *baraita*: **The garments of the one who dispatches** the goat **are rendered impure, but the garments of the one who dispatches the dispatcher,** e.g., those who accompany him, **are not rendered impure.**


###### Yoma 67b:11
[Yoma 67b:11](https://torahapp.org/share/book/Yoma/r/67b:11)

יָכוֹל מִשֶּׁיֵּצֵא חוּץ לְחוֹמַת עֲזָרָה — תַּלְמוּד לוֹמַר: ״הַמְשַׁלֵּחַ״. אִי ״הַמְשַׁלֵּחַ״, יָכוֹל עַד שֶׁיַּגִּיעַ לַצּוּק — תַּלְמוּד לוֹמַר: ״וְהַמְשַׁלֵּחַ״. הָא כֵּיצַד: מִשֶּׁיֵּצֵא חוּץ לְחוֹמַת יְרוּשָׁלַיִם, דִּבְרֵי רַבִּי יְהוּדָה.

**William Davidson Edition - English:**
One **might** have thought that as soon as **he leaves the wall of the** Temple **courtyard** he becomes ritually impure. Therefore, **the verse states: “He that dispatched”** (Leviticus 16:26), to teach that he does not contract impurity until his journey has begun. On the other hand, **if** the verse had simply stated: **He that dispatched,** one **might** have thought he does not become impure **until he reaches the cliff.** Therefore, **the verse states: “And he that dispatched,”** with the inclusive term “and.” **How is this** to be understood? His garments are rendered impure only **when he emerged outside the wall of Jerusalem.** This is **the statement of Rabbi Yehuda.**


###### Yoma 67b:12
[Yoma 67b:12](https://torahapp.org/share/book/Yoma/r/67b:12)

רַבִּי יוֹסֵי אוֹמֵר: ״עֲזָאזֵל וְכִבֶּס״ — עַד שֶׁהִגִּיעַ לַצּוּק. רַבִּי שִׁמְעוֹן אוֹמֵר: ״וְהַמְשַׁלֵּחַ אֶת הַשָּׂעִיר לַעֲזָאזֵל יְכַבֵּס בְּגָדָיו״, זוֹרְקוֹ בְּבַת רֹאשׁ וּמְטַמֵּא בְּגָדִים.

**William Davidson Edition - English:**
**Rabbi Yosei says** that the verse states: “And he that dispatched the goat to **Azazel shall wash”** (Leviticus 16:26), which indicates that his garments are not rendered impure **until he has reached** Azazel, i.e., **the cliff. Rabbi Shimon says:** His garments are rendered impure only when he pushes the goat from the cliff, as it says: **“And he that dispatched the goat to Azazel shall wash his clothes”** (Leviticus 16:26), to indicate that **he throws it headlong** and only then, once he has fulfilled the mitzva, **his garments are rendered impure.**


###### Yoma 67b:13
[Yoma 67b:13](https://torahapp.org/share/book/Yoma/r/67b:13)

**מַתְנִי׳** בָּא לוֹ אֵצֶל פַּר וְשָׂעִיר הַנִּשְׂרָפִין, קְרָעָן, וְהוֹצִיא אֶת אֵימוּרֵיהֶן, נְתָנָן בְּמָגֵיס וְהִקְטִירָן עַל גַּבֵּי הַמִּזְבֵּחַ.

**William Davidson Edition - English:**
**MISHNA:** After the High Priest passed the goat to the man tasked with dispatching the goat, **he came next to the bull and the goat that were to be burned. He tore their** flesh but was not required to cut it into pieces, **and removed the portions** of the offering consumed on the altar **and placed them in a large bowl [*magis*] and burned them on the altar.**


###### Yoma 67b:14
[Yoma 67b:14](https://torahapp.org/share/book/Yoma/r/67b:14)

קְלָעָן בְּמִקְלָעוֹת וְהוֹצִיאָן לְבֵית הַשְּׂרֵיפָה. וּמֵאֵימָתַי מְטַמְּאִין בְּגָדִים — מִשֶּׁיֵּצְאוּ חוּץ לְחוֹמַת הָעֲזָרָה. רַבִּי שִׁמְעוֹן אוֹמֵר: מִשֶּׁיַּצִּית הָאוּר בְּרוּבָּן.

**William Davidson Edition - English:**
**He interwove** and bound the bull and the goat together **into braids** as one mass. They were placed in that way upon two poles and carried by four people who **took them out to the place** designated for **burning,** outside of Jerusalem. **And at what point do the** bull and goat **render** the **garments** of those who carried them **impure,** as it is written: “And he who burns them shall wash his garments” (Leviticus 16:28)? They render the garments impure **from** the moment **that they emerged outside the wall of the** Temple **courtyard. Rabbi Shimon says:** They render the garments impure **from** the moment **that the fire has ignited in most of** the bull and the goat.


###### Yoma 67b:15
[Yoma 67b:15](https://torahapp.org/share/book/Yoma/r/67b:15)

**גְּמָ׳** ״וְהִקְטִירָן״ סָלְקָא דַּעְתָּךְ? אֶלָּא אֵימָא: לְהַקְטִירָן עַל גַּבֵּי מִזְבֵּחַ.

**William Davidson Edition - English:**
**GEMARA:** It was taught in the mishna that the High Priest removed the portions of the offering consumed on the altar and burned them on the altar. The Gemara expresses surprise: **Would it enter your mind** to say **he burned them?** He would not burn them right away, since he had to perform other services first. **Rather, say** that he placed them in a large bowl in order **to burn them on the altar** later.


###### Yoma 67b:16
[Yoma 67b:16](https://torahapp.org/share/book/Yoma/r/67b:16)

״קְלָעָן בְּמִקְלָעוֹת״. אָמַר רַבִּי יוֹחָנָן: כְּמִין קְלִיעָה. תָּנָא: לֹא הָיָה מְנַתְּחָן נִיתּוּחַ בְּשַׂר עוֹלָה, אֶלָּא עוֹר עַל גַּבֵּי בָּשָׂר. מְנָא הָנֵי מִילֵּי? דְּתַנְיָא: רַבִּי אוֹמֵר: נֶאֱמַר כָּאן עוֹר וּבָשָׂר וָפֶרֶשׁ, וְנֶאֱמַר לְהַלָּן עוֹר וּבָשָׂר וָפֶרֶשׁ,

**William Davidson Edition - English:**
It was taught in the mishna that the High Priest **interwove** and bound the bull and the goat together **into braids** as one mass before taking them to be burned. **Rabbi Yoḥanan said:** He made them **like a braid,** whose parts are interwoven. **It was taught: He would not dissect** the bull and goat in the manner of the **dissection of the flesh of a burnt-offering,** where the animal is skinned and then cut into parts. **Rather,** he would leave the **skin on top of the flesh** and would cut the animal into pieces without skinning it. The Gemara asks: **From where are these matters** derived? **As it was taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says: It is stated here** with regard to the bull and goat, **skin and flesh and dung** (Leviticus 16:27), **and it is stated below,** with regard to the bull sin-offerings that are burned, **skin and flesh and dung** (Leviticus 4:11).