Ató una lengua de lana escarlata a la cabeza de la cabra expulsada y la colocó en la puerta a través de la cual se envía; y para que la cabra sea sacrificada, [ató una lengua de color escarlata] en su lugar de sacrificio [es decir, su cuello. (Y ahora no vendrían a confundirlo con la cabra enviada—el uno, tenerlo atado a su cabeza; el otro, hasta el cuello. Y ambos no serían confundidos con otras cabras, con lenguas de color escarlata atadas a ellos, mientras que los demás no.)] Él vendría a su becerro por segunda vez, colocaría sus manos sobre él y confesaría: Y así diría : "Ana Hashem" ("Te ruego, OL rd")— "He transgredido, he ofendido, he pecado delante de ti — Yo y mi casa, y los hijos de Aarón, tu pueblo santo — Ana Hashem, expía, te suplico por las transgresiones y las ofensas y los pecados que he transgredido, ofendido y pecado ante ti. —Yo y mi casa, y los hijos de Aarón, tu pueblo santo, como está escrito en la Torá de Moshé, tu siervo (Levítico 16:30): 'Porque en este día Él te expiará para limpiarte de todo tus pecados; antes del Señor serás purificado. "" Y ellos respondieron después de él: "Bendito sea el nombre de la gloria de Su reino para siempre". [Nuestra Mishná está de acuerdo con R. Meir, quien deriva su formulación de (Levítico 16 : 21): "Y él confesará sobre él todas las transgresiones (avonoth) de los hijos de Israel, y todas sus ofensas (pisheihem) de todos sus pecados (chatotham)". Pero los sabios difieren, diciendo: "avonoth" son pecados intencionales; "peshaim" son rebeldes; "chatoth" son pecados involuntarios. (¿Es concebible que) después de confesar sobre pecados intencionales y rebeldes confiesa nuevamente sobre los inconscientes! Más bien, dice: "He pecado, he transgredido, he ofendido ". Y así, David dice (Salmos 106: 6):" Hemos pecado junto con nuestros padres; hemos transgredido; hemos sido malvados ". La halajá está de acuerdo con los sabios. En cuanto al dicho de Moisés (Éxodo 34: 7):" Perdona la transgresión, la ofensa y el pecado "— así dijo Moisés ante el Bendito: "Cuando los hijos de Israel pecan y se arrepienten, consideran sus pecados deliberados como involuntarios".
Bartenura on Mishnah Yoma
לשון של זהורית – red colored wool.
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English Explanation of Mishnah Yoma
Introduction
After having drawn the lots to determine which goat would be slaughtered and which sent away, the day’s ceremonies continue.
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Bartenura on Mishnah Yoma
כנגד בית שלוחו – corresponding to the gate that it would be taken out.
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English Explanation of Mishnah Yoma
He bound a thread of crimson wool on the head of the goat which was to be sent away, and he placed it at the gate where it was later to be sent away, and on the goat that was to be slaughtered [he placed a thread of crimson wool on its neck] at the place of the slaughtering. After determining the goats, the priest would tie a piece of crimson wool on the sacrificial goat between its horns and then set it near the gate from where it will be later sent into the wilderness. He would also tie a thread around the neck of the goat which will later be slaughtered. We have actually already mentioned this piece of wool in Shabbat 9:3 and Shekalim 4:2 and we shall discuss it and its function again in Yoma 6:6, and 6:8. The Talmud on this mishnah explains that the purpose of these threads was to make sure that these goats didn’t get mixed up with others. They placed the threads in different places so that these two could be distinguished from one another.
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Bartenura on Mishnah Yoma
ולנשחט – he would tie a crimson-colored strap corresponding to its slaughter house, that is to say, at its neck, and now it would not come to be switched with the goat that is to send off, for this one (i.e., the goat that is to be sent off) is tied at its head, and this one at its neck. And [regarding] both of them, with the rest of the goats, they are not switched, for these, a crimson-colored strap is tied and the other goats, there is no crimson-colored strap tied to them.
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English Explanation of Mishnah Yoma
He came to his bull a second time, pressed his two hands upon it and made confession. And thus he would say: “Please, ‘Hashem’! I have done wrong, I have transgressed, I have sinned before You, I and my house and the sons of Aaron Your holy people. Please, ‘Hashem’! Forgive the wrongdoings, the transgressions, the sins which I have committed and transgressed and sinned before You, I and my house and the sons of Aaron Your holy people, as it is written in the torah of Moses Your servant: “For on this day shall atonement be made for you [to cleanse you of all your sins; you shall be clean before the Lord”] (Leviticus 16:30). And they answered after him: “Blessed be the name of His glorious kingdom for ever and ever!” He now comes back to the bull (he was already there at mishnah 3:8) and offers up another confession. This time the confession is not only for him and his household but for all of the other priests as well. The words of the confession are the same as those in 3:8 above, except here he adds “and the sons of Aaron Your holy people.”
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Bartenura on Mishnah Yoma
עויתי פשעתי חטאתי – Our Mishnah is [according to] Rabbi Meir, as it is written (Leviticus 16:21): “[Aaron shall lay both his hands upon the head of the live goat] and confess over it all the iniquities and transgressions of the Israelites, whatever their sins, [putting them on the head of the goat…]}. But the Sages dispute him and say, that “iniquities” are those acts committed wantonly, and “transgressions” are [acts of] rebellion, and “sins” are inadvertent sins, for after he (i.e., the High Priest) confessed on the iniquities and on the [acts of] rebellion, he returns and confesses on the inadvertent acts, in astonishment, but rather, he states, I sinned, I committed iniquities, I committed transgressions. And similarly, regarding David, he says (Psalms 106:6): “We have sinned like our forefathers; we have gone astray, done evil.” And the Halakha is according to the Sages. But what is it that Moses stated (Exodus 34:7): “...forgiving iniquity, transgression and sin?” Such said Moses before God, that the Jewish people sins and does repentance, their iniquities become like inadvertent sins.
