משנה: אֵין בָּהּ יְדִיעָה בַתְּחִילָּה אֲבָל יֵשׁ בָּהּ יְדִיעָה בַסּוֹף שָׂעִיר הַנַּעֲשֶׂה בַחוּץ וְיוֹם הַכִּיפּוּרִים מְכַפֵּר שֶׁנֶּאֱמַר מִלְּבַד חַטַּאת הַכִּיפּוּרִים עַל מַה שֶּׁזֶּה מְכַפֵּר זֶה מְכַפֵּר. מָה הַפְּנִימִי אֵין מְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ יְדִיעָה אַף חִיצוֹן לֹא יְכַפֵּר אֶלָּא עַל דָּבָר שֶׁיֵּשׁ בּוֹ יְדִיעָה׃ MISHNAH: If there is no knowledge at the start but there is knowledge at the end107If there was no knowledge at the start and therefore no forgetting, there can be no variable sacrifice. But since the purity of the Sanctuary or of its sancta was impaired, a sacrifice is needed which, however, cannot be that of a particular person. It must be the people’s sacrifice., the he-goat brought outside108The holiday purification offering of the Day of Atonement (Numbers.29.11">Num. 29:11) which is treated following the rules of all holidays and is not mentioned in Leviticus.16">Lev. 16. or the Day of Atonement109If there is no Temple. atone as it is said, in addition to the atoning purification offering110Numbers.29.11">Num. 29:11. The atoning purification offering is the one mentioned in Leviticus.16.15">Lev. 16:15.; what the one atones for the other atones for. Since the one inside atones only on matters which were known111Where there is awareness of violation of the rules of purity. For unknown violations see Mishnah 4., also the outside one should atone only on matters which were known.
הלכה: אֵין בָּהּ יְדִיעָה בַתְּחִילָּה כול׳. מַה חֲמִית מֵימַר. הַפְּנִימִי תוֹלֶה וְהַחִיצוֹן מְכַפֵּר אוֹ הַחִיצוֹן תוֹלֶה וְהַפְּנִימִי מְכַפֵּר אוֹ זֶה וָזֶה יִתְלוּ אוֹ זֶה וָזֶה יְכַפְּרוּ. מַאי כְדוֹן. אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. מִילָּה חֲמִית. רֵישׁ לָקִישׁ אוֹתִיב קוֹמֵי רִבִּי יוֹחָנָן וָאֲתִיב לֵיהּ. מֵחִלּוּקֵי כַפָּרוֹת הִיא מִילְּתָא. וְלֵינָה יְדַע מָה מַר לֵיהּ. אָמַר לֵיהּ רִבִּי זֵירָא. דִּילָמָא דָא הִיא. מַה חֲמִית מֵימַר. בְּטָמֵא שֶׁאָכַל טָהוֹר אֹו נֵימַר בְטָהוֹר שֶׁאָכַל טָמֵא. תַּלְמוּד לוֹמַר וְטוּמְאָתוֹ עָלָי֑ו. בְּטוּמְאַת הַגּוּף. לֹא בְטוּמְאַת בָּשָׂר. אוֹ זֶה וָזֶה יְכַפְּרוּ. מַאי כְדוֹן. וְהִתְוַדָּ֣ה עָלָ֗יו עֲווֹנוֹת אֵילּוּ הַזְּדוֹנוֹת. פִּשְׁעֵיהֶ֖ם אֵילּוּ הַמְּרָדִים. חַטֹּאתָ֑ם אֵילּוּ הַשְּׂגָגוֹת. כְּשֶׁאָמַר יְכַפֵּֽר. אָמַר רִבִּי אִמִּי בְשֵׁם רֵישׁ לָקִישׁ. וְנָשָׂ֨א הַשָּׂעִ֥יר עָלָי֛ו אֶת־כָּל־עֲווֹנוֹתָם. תָּפַשׂ הַזְּדוֹנוֹת וְהִנִּיחַ הַשְּׁגָגוֹת. לוֹמַר. מַה זְדוֹנוֹת שֶׁאֵין בָּהֶן חִיּוּב קָרְבָּן. אַף הַשְּׁגָגוֹת שֶׁאֵין בָּהֶן חִיּוּב קָרְבָּן. וְלָמָּה בָאוּ לְכָאן. רִבִּי אִילָא בְשֵׁם רִבִּי יָסָא. לִתְלִייָה. וְיִתְלֶה עַל אוֹכְלֵי שְׁקָצִים וּרְמָשִׂים בְּמַשְׁמַע. רִבִּי שְׁמוּאֵל בְשֵׁם רִבִּי זֵירָא. חַטֹּאתָ֑ם חַטֹּאתָ֑ם. מַה חַטֹּאתָ֑ם שֶׁנֶּאֱמַר לְהַלָּן שֶׁיֵּשׁ בָּהֶן חִיּוּב קָרְבָּן. אַף חַטֹּאתָ֑ם שֶׁנֶּאֱמַר כָּאן שֶׁיֵּשׁ בָּהֶן חִיּוּב חַטַּאת. יָֽצְאוּ זְדוֹנוֹת שֶׁאֵין בָּהֶן חִיּוּב קָרְבָּן. שִׁיּוּר שָׂעִיר הַנַּעֲשֶׁה בִפְנִים יוֹם הַכִּיפּוּרִים תּוֹלֶה. מַה שִׁייַרְתָּה. אֵין בָּהּ יְדִיעָה בַתְּחִילָּה אֲבָל יֵשׁ בָּהּ יְדִיעָה בַסּוֹף. HALAKHAH: “If there is no knowledge at the start,” etc. What can you see to say? Does the one inside suspend and the one outside atone, or the one outside suspend and the one inside atone, or both of them suspend, or both of them atone112Since there are two purification sacrifices brought on the Day of Atonement, one (Leviticus.16.15">Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Exodus.30.10">Ex. 30:10), and one (Numbers.29.11">Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions.? What about it? Rebbi Jacob bar Aḥa said, I saw something. Rebbi Simeon ben Laqish was asking before Rebbi Joḥanan and asked him, what are the differences in atoning? I do not know what he answered him. Rebbi Ze`ira said to him, maybe it is the following: 113Shevuot 2:5:2" href="/Jerusalem_Talmud_Shevuot.2.5.2">Halakhah 2, Note 90. These are known differences in the power of atonement but have nothing to do with the Day of Atonement. How did you understand to explain it? About an impure person who ate pure [meat], or a pure person who ate impure [meat]? The verse says: his impurity is on him. Impurity of the body, not impurity of the meat. Or both of them atone? What about it? 114Le v. 16:21. Yoma.36b">Babli Yoma 36b, Shevuot.12b">Ševuot12b, Keritu t 25b.He should over it confess sins, these are intentional sins, their crimes, these are rebellions105Intentional sins, intended as “breaking the yoke of Heaven”. There is no homily on חַטָּאוֹת “unintentional sins” also mentioned in the verse., their mistakes, these are unintentional sins. Then He said, he will atone. Rebbi Immi said in the name of Rebbi Simeon ben Laqish, the he-goat will carry all their sins115Leviticus.16.22">Lev. 16:22., he grabbed intentional sins and left out unintentional sins116In fact only rebellions are mentioned to be carried to the desert even though three kinds of transgressions were put on the scapegoat’s head., to indicate that just as intentional sins do not carry the obligation of a sacrifice, so those unintentional sins which do not carry the obligation of a sacrifice117It is not that intentional sins not carry an obligation of a sacrifice but the sinner is prohibited from offering one (Numbers.15.30-31">Num. 15:30–31.) Unintentional sins only require a sacrifice if the corresponding intentional sin is punishable by extirpation (Keritot 1:2" href="/Mishnah_Keritot.1.2">Mishnah Keritut 1:2), others require repentance and atonement by the Day of Atonement. Keritot.25b">Babli Keritut 25b.. And why did they come here? Rebbi Ila in the name of Rebbi Yasa, for suspension118The commentators differ in what this means. The Day of Atonement suspends punishment to give the sinner time for repentance (Qorban Ha`edah) or the statement refers to the Mishnah that the Day of Atonement eliminates the obligation of a suspended sacrifice (Pene Mosheh). The sequel shows that neither of these alternatives applies but that the first alternative considered in the introductory paragraph applies; one purification sacrifice suspends punishment for certain categories of sins and the second atones.. Would it be understood to suspend for those who eat abominations and crawling things119Eating non-kosher animals is a sin (Lev. 11, Deut 14) but not one leading to extirpation. Therefore it is not subject to atonement by sacrifice.? Rebbi Samuel in the name of Rebbi Ze`ira: Their mistakes, their mistakes120The first חַטֹּאתָם is in Leviticus.16.21">Lev. 16:21 and refers to the scapegoat and its limited power of atonement, the second one to the final statement Leviticus.16.34">Lev. 16:34 which declares that all mistakes are atoned for on that day.. Since their mistakes mentioned there are those which carry the obligation of a sacrifice, also their mistakes mentioned here are those which carry the obligation of a sacrifice. This excludes intentional sins which do not carry the obligation of a sacrifice. What is left out by the he-goat brought inside112Since there are two purification sacrifices brought on the Day of Atonement, one (Leviticus.16.15">Lev. 16:15 ff.) whose blood is sprinkled on the gobelin separating the Temple Hall from the Holiest of Holies and the incense altar (Exodus.30.10">Ex. 30:10), and one (Numbers.29.11">Num. 29:11) whose blood is sprinkled on the large altar in the Temple courtyard. The question is whether each of these has a separate function or whether the day requires a double sacrifice for all its functions. the Day of Atonement suspends. What did it leave out? If there is no knowledge at the start but there is knowledge at the end.121This justifies the Mishnah; both actions of the Day of Atonement are needed. Shevuot.10a">Babli 10a.