Talmud sobre 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:

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".

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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