Talmud for Yoma 4:2

קָשַׁר לָשׁוֹן שֶׁל זְהוֹרִית בְּרֹאשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְהֶעֱמִידוֹ כְנֶגֶד בֵּית שִׁלּוּחוֹ, וְלַנִּשְׁחָט כְּנֶגֶד בֵּית שְׁחִיטָתוֹ. בָּא לוֹ אֵצֶל פָּרוֹ שְׁנִיָּה, וְסוֹמֵךְ שְׁתֵּי יָדָיו עָלָיו וּמִתְוַדֶּה. וְכָךְ הָיָה אוֹמֵר, אָנָּא הַשֵּׁם, עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁיךָ. אָנָּא הַשֵּׁם, כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים, שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי וּבְנֵי אַהֲרֹן עַם קְדוֹשֶׁךָ, כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ (ויקרא טז), כִּי בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם לְטַהֵר אֶתְכֶם מִכֹּל חַטֹּאתֵיכֶם לִפְנֵי יְיָ תִּטְהָרוּ. וְהֵן עוֹנִין אַחֲרָיו, בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד:

He tied a tongue of scarlet wool to the head of the sent-away goat and stood it at the gate through which it is sent; and to the goat to be slaughtered, [he tied a tongue of scarlet] at its slaughtering site [i.e., its neck. (And now they would not come to confuse it with the sent-away goat — the one, having it tied to its head; the other, to its neck. And both would not be confused with other goats, having tongues of scarlet tied to them, while the others did not.)] He would come to his bullock a second time, place his hands upon it, and confess: And thus would he say: "Ana Hashem" ("I beseech You, O L rd") — "I have transgressed, I have offended, I have sinned before You — I and my house, and the sons of Aaron, Your holy people — Ana Hashem, atone, I beseech You, for the transgressions, and the offenses, and the sins that I have transgressed, and offended, and sinned before You — I and my house, and the sons of Aaron, Your holy people, as it is written in the Torah of Mosheh Your servant (Leviticus 16:30): 'For on this day He shall atone for you, to cleanse you of all of your sins; before the L rd you shall be cleansed.'" And they answer after him: "Blessed be the name of the glory of His kingdom forever." [Our Mishnah is in accordance with R. Meir, who derives his formulation from (Leviticus 16:21): "And he shall confess over it all the transgressions (avonoth) of the children of Israel, and all their offenses (pisheihem) of all of their sins (chatotham)." But the sages differ, saying: "avonoth" are willful sins; "peshaim" are rebellious ones; "chatoth" are unwitting sins. (Is it conceivable that) after confessing over willful and rebellious sins he confesses again over unwitting ones! Rather, he says: "I have sinned, I have transgressed, I have offended." And thus, David says (Psalms 106:6): "We have sinned together with our fathers; we have transgressed; we have been wicked." The halachah is in accordance with the sages. As to Moses' saying (Exodus 34:7): "He forgives transgression, offense, and sin" — thus did Moses say before the Blessed One: "When the children of Israel sin and repent, regard their deliberate sins as unwitting ones."]

Jerusalem Talmud Shekalim

Rav Jehudah in the name of Samuel⁵⁰If the reading of B were “Rav Huna in the name of Samuel”, it would need consideration as lectio difficilior. But since it is the impossible “Rav Huna in the name of Rebbi Samuel”, it has to be disregarded. ג is defective at this place. In the Babli Ketubot106a the statement is attributed to Rav Giddul in the name of Rav.: The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge⁵¹Since every week another group of Cohanim comes to serve, which may bring with them young inexperienced members of the group, they are permanently occupied. Babli Ketubot106a.. Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta⁵²Since the animals chosen for the daily sacrifice have to be without defects (Num.28:3), there have to be competent daily inspections. Babli Ketubot106a. take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard⁵³From which the High Priest reads on the Day of Atonement and which is used to standardize the texts of copies of the Torah. The reading of B, “Ezra’s scroll”, has to be rejected. Babli Ketubot106a. take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies⁵⁴This is the translation of the text here and in Mishnah Ketubot13:1. But it seems that the meaning of the term is that of the reading of ג and most Babylonian sources here and in Ketubot13, דַּיָנֵי גְזֵירוֹת “judges of decisions,” i. e., appeals judges. The reading here is the result of an exchange of liquids. The legal principles attributed to these judges in Ketubot Chapter 13 all refer to matters of civil, mostly matrimonial, law. Babli Ketubot105a. take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins⁵⁵For use in the Temple Hall, to separate between the holy and the holiest of holies. take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs⁵⁶It is impossible to determine his time of activity. stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations⁵⁷This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple.. The altar for elevation sacrifices, the building, and the courtyards⁵⁷This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple. come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House⁵⁹The place where the funds are kept which were given as vows to the Temple.. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards⁶⁰Me`ilah is defined (Lev. 5:15) as “larceny committed on the Eternal’s sancta”, where the usual interpretation is that sancta are only sacrifices and their appurtenances; cf. Halakhah 3:4, Note 66.. How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year⁶¹Money is a sanctum whose misuse is me`ilah only if there is the possibility that it will be used to buy sacrifices. As explained earlier, any leftovers after disbursement still must be kept together since they might be needed if the money disbursed later was not sufficient for the Temple’s needs. But once a new year started, the old sheqalim cannot be used to buy sacrifices of any kind; they cannot cause me`ilah. The baraita is rejected. Babli Qiddušin54a..

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