Amarrou uma língua de lã escarlate à cabeça da cabra expulsa e a colocou no portão por onde é enviada; e para a cabra a ser abatida, [ele amarrou a língua escarlate] em seu local de abate [isto é, seu pescoço. (E agora eles não viriam confundir com a cabra mandada embora—o primeiro, tendo-o amarrado à cabeça; o outro, ao pescoço. E ambos não seriam confundidos com outras cabras, tendo línguas de escarlate amarradas a eles, enquanto os outros não.)] Ele voltava ao novilho pela segunda vez, punha as mãos sobre ele e confessava: E assim ele diria : "Ana Hashem" ("Eu te suplico, OL")— "Eu transgredi, ofendi, pequei diante de ti — Eu e minha casa e os filhos de Arão, teu povo santo — Ana Hashem, expiar, peço-lhe, pelas transgressões e ofensas e pecados que transgredi, ofendi e pequei antes de você —Eu e minha casa, e os filhos de Arão, teu povo santo, como está escrito na Torá de Moshe, teu servo (Levítico 16:30): 'Pois neste dia ele fará expiação por você, para purificá-lo de todos os seus pecados; antes do Senhor serás purificado. '"E eles respondem depois dele:" Bendito seja o nome da glória do Seu reino para sempre. "[Nossa Mishnah está de acordo com R. Meir, que deriva sua formulação de (Levítico 16) : 21): "E ele confessará sobre todas as transgressões (avonoth) dos filhos de Israel, e todas as suas ofensas (pisheihem) de todos os seus pecados (chatotham)." Mas os sábios diferem, dizendo: "avonoth" são pecados dolosos; "peshaim" são rebeldes; "chatot" são pecados involuntários (é concebível que) depois de confessar pecados dolosos e rebeldes, ele confesse novamente sobre pecados involuntários! Em vez disso, ele diz: "Pequei, pequei transgredi, ofendi. "E assim, Davi diz (Salmos 106: 6):" Pecamos juntos com nossos pais; nós transgredimos; fomos perversos. "A halachá está de acordo com os sábios. Quanto ao ditado de Moisés (Êxodo 34: 7):" Ele perdoa transgressão, ofensa e pecado "— assim Moisés disse perante o Abençoado: "Quando os filhos de Israel pecarem e se arrependerem, considerem seus pecados deliberados como inconscientes."]
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.
