Il attacha une langue de laine écarlate à la tête de la chèvre renvoyée et la plaça à la porte par laquelle elle est envoyée; et à la chèvre à abattre, [il a attaché une langue d'écarlate] à son site d'abattage [c'est-à-dire, son cou. (Et maintenant, ils ne venaient pas le confondre avec la chèvre renvoyée—l'un, l'avoir attaché à sa tête; l'autre, à son cou. Et les deux ne seraient pas confondus avec d'autres chèvres, ayant des langues d'écarlate attachées à eux, tandis que les autres ne le faisaient pas.)] Il viendrait à son taureau une seconde fois, placerait ses mains dessus, et avouerait: Et ainsi dirait-il : "Ana Hashem" ("Je vous en supplie, OL rd")— "J'ai transgressé, j'ai offensé, j'ai péché avant toi — Moi et ma maison, et les fils d'Aaron, ton peuple saint — Ana Hashem, expiez, je vous en supplie, pour les transgressions, les offenses et les péchés que j'ai transgressés, offensés et péchés devant vous —Moi et ma maison, et les fils d'Aaron, votre peuple saint, comme il est écrit dans la Torah de Mosheh, votre serviteur (Lévitique 16:30): `` Car en ce jour, il expiera pour vous, pour vous purifier de tous vos péchés; devant le Seigneur, vous serez purifiés. '"Et ils répondent après lui:" Béni soit le nom de la gloire de son royaume pour toujours. "[Notre Michna est conforme à R. Meir, qui tire sa formulation de (Lévitique 16 : 21): "Et il en confessera toutes les transgressions (avonoth) des enfants d'Israël, et toutes leurs offenses (pisheihem) de tous leurs péchés (chatotham)." Mais les sages diffèrent, disant: "avonoth" sont des péchés délibérés; «peshaim» sont des rebelles; «chatoth» sont des péchés involontaires. (Est-il concevable qu'après avoir confessé des péchés volontaires et rebelles, il confesse à nouveau des péchés involontaires! Au contraire, il dit: «J'ai péché, j'ai transgressé, j'ai offensé. "Et ainsi, David dit (Psaumes 106: 6):" Nous avons péché ensemble avec nos pères; nous avons transgressé; nous avons été méchants. "La halakha est selon les sages. Quant à la parole de Moïse (Exode 34: 7):" Il pardonne la transgression, l'offense et le péché "— C'est ainsi que Moïse a dit devant le Béni du Ciel: "Lorsque les enfants d'Israël pèchent et se repentent, considérez leurs péchés délibérés comme des péchés involontaires."]
Bartenura on Mishnah Yoma
לשון של זהורית – red colored wool.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
Bartenura on Mishnah Yoma
כנגד בית שלוחו – corresponding to the gate that it would be taken out.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.
Ask RabbiBookmarkShareCopy
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.”
Ask RabbiBookmarkShareCopy
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.
