Daf 62

1) You need the two goats to be equal in look, hight, price and must be bought together; but missing any of these things don't prevent its Kashrus.

2) The same applies by the Korban Metzorah (the two sheep of a rich person, and the two birds of the poor person). They must be equal, but it doesn't prevent the Kashrus if it's not.

3) However, the two daily Tamids don't need to be equal. Although it says "it should be two per day," it's not saying that they need to be equal, but it's saying that they need to be Shechted opposite the day (i.e., the sun). Therefore in the morning, you Shecht it in the second ring (that you place the animal's head in to hold it still) in the northwest side (so that the sun can reach there as it comes over the wall). [Rashi says that you use the first ring to secure its legs. Tosfos says that you don't want to place the animal so close to the Mizbeach just in case it relieves itself then.] In the afternoon, you put it in the second ring of the northeast side.

4) However, the two Korbanos of Musaf of Shabbos needs to be equal. [Rashi says that it doesn't prevent its Kashrus if it's not since the Pasuk doesn't repeat it to say that it prevents the Kashrus if it isn't. However, Tosfos says that it is repeated in the next Pasuk "the Olos of Shabbos on Shabbos."]

5) If any of the two goats that were Shechted before the lottery outside the Mikdash, you're Chayiv because of Shechting outside the Mikdash. However, after you make the lottery, you're not Chayiv if you Shecht the Azazel one. R' Chisda says the reason you're Chayiv before the lottery for both of them; since they're both fit to be brought as the goat of the Musaf that is sprinkled outside. However, you can't say because it's fit for the goat that its blood is sprinkled inside the Heichel, because it's not fit yet since the lottery wasn't done yet. However, you're Chayiv for being fit for the Musaf, even though it's missing all the Avodahs done before the Musaf; since it's not considered as "not being its time yet" if it will be done that day, as long as it's not missing some action on the Korban itself, like we said by missing the lottery on the inner goat.

6) Therefore, since we said that it's not considered fit if there is missing an action like a lottery; if you Shecht a Shlomim outside the Mikdash before the opening of the Heichel gates, he's exempt since he's missing an action of opening the gates.

Daf 63

7) [Tosfos says: therefore, these days when there is no Mizbeach, you're exempt if you Shecht a Korban outside the Mikdash. After all, it can't be Shechted inside since it would be Pasul even if the Mizbeach's corner was damaged, and of course, now, when it's not there at all. Even though R' Yochanan in Zevachim says that, if someone brings up a sacrifice these days outside, he's Chayiv; that's only by Ketores or by Kemitza. that don't need a Mizbeach. After all, we learn that you need a full Mizbeach from 'you shall Shecht," so it's only applies to Korbanos that are Shechted. Alternatively, he refers to a case where they built a Mizbeach in the right place. (However, you can't say that he holds like R' Yehuda who allows burning the Korbanos' limbs on the floor; because that's only if a complete Mizbeach exists, and not if it's broken, or nonexistent.]

8) [Tosfos says: we said that you're exempt by Shechting a Shlomim before the gate's opening outside the Mikdash. Even though it's fit for other Korbanos, and therefore by the Shlomim, if its limbs are brought on the Mizbeach, you don't bring them down (but burn them there), you're still exempt. Even though we say that you're Chayiv Shechting a Korban Pesach or Chatos outside the Mikdash with the intent for a different Korban, even though it's Pasul, since other Korbanos are not Pasul, and therefore, by these Korbanos, if they're brought up, they're burnt; that's because these Korbanos are fit to be brought inside now if it's Shechted L'shma. However, the Shlomim is not fit in any way to be brought under these circumstances.]

9) R' Chisda says: if you Shecht a Pesach outside the Mikdash not in the proper time; you're only Chayiv if you Shechted with intention to change the type of Korban, but you're exempt if you intend it to be a Korban Pesach (since it will be Pasul if brought now inside). Although we said that you're Chayiv for Shechting the inner goat before the lottery because it could be Kosher if it was brought as the Musaf goat and we don't say by the Pesach that you should be Chayiv since it could be Kosher if brought with the intention to change the type of Korban; since it's considered as missing an action, since you need to uproot it from its status of a Pesach.

10) However, R' Dimi quoting R' Yochanan says he's exempt even if he Shechts the Pesach with intent to change its type of Korban, since uprooting the Korban's type doesn't work outside the Mikdash. R' Yirmiya quoting R' Yochanan says he's Chayiv even when he Shechts for it to be a Pesach. He holds that you don't need to uproot it from being a Pesach, since a Pesach on any other day besides Erev Pesach is a Shlomim, (and a Shlomim Shechted for a Pesach is Kosher).

This is not similar to a Korban of the Metzorah and Nazir before the time to bring it, that if you Shecht it outside, you're Chayiv for the Shlomim and Olah, since you can bring them voluntarily, but not the Chatos and Asham. Although the Asham can be brought inside if it was Shechted for a different Korban, but he agrees that it needs to be uprooted, and it remains an Asham until then. (R' Chlkiya b. Tuvi says: however, if he actually Shechts the Asham outside for a different Korban, he's Chayiv. He disagrees with R' Dimi who says that you can't uproot the type of Korban outside the Mikdash.)

11) After the lottery, you're exempt from Shechting the Azazel outside the Mikdash, even though it's brought to the opening of the Ohel Moed (for the lottery, and for the Vidoy {confession}), still, the Pasuk says "to Hashem" to exclude it. [Rashi says that it doesn't need to exclude the Parah Aduma, so it shouldn't have that in the text of the Braisa. Tosfos says: it seems from the text that it refers to more than one item, as it's written in the plural (i.e., "they are fit to bring to the opening of the Ohel Moed" and "to exclude these.") Rather, since it's Shechted across to the opening of the Ohel, perhaps it may considered somewhat "fit to be brought to the opening of the Ohel Moed," so the Braisa is saying, if it would be considered before the Ohel Moed, we have the Pasuk "to Hashem" to exclude it.]

12) Even though we see by the Halacha of not bringing a Korban less than eight days old, we use the word "to Hashem" to include an Azazel; that's because it's assumed that it's not included, as the Pasuk there says "for the fires," so the Pasuk of "to Hashem" comes along to include it. However, here, it's assumed that it is included, since it's brought to the opening of the Ohel Moed, so the Pasuk comes to exclude it.

13) The Gemara asks: why do you need a Pasuk to say that an Azazel needs to be eight days old? After all, it anyhow has to be fit to be the inner goat Korban when doing the lottery. We can't say that the author is like Chanan the Egyptian who says that, if the Azazel dies before sprinkling the inner goat's blood, you don't spill the blood, but you just bring another Azazel to be in the place of the dead one. After all, we have no reason to say that we bring it by itself, but rather, we bring two more goats, and find the Azazel through a lottery.

14) Rather, we can say it's R' Shimon who says to replace the Azazel with another goat without a lottery. Alternatively, even other opinions only need a new lottery if you replace the Azazel because it died, but here refers to a case where you need to replace it because it became blemished, or because you needed to Shecht its mother today to feed to a deathly ill sick person, so you can't Shecht the child today. Although you're not actually Shechting the child, you still transgress the prohibition of Shechting a mother and child in the same day since the pushing the Azazel over the cliff is its 'Shechting.'

Daf 64

15) When you need to make a second lottery; Rav says that you bring the replacement with the original surviving Korban, and R' Yochanan says that you completely bring the second pair, since the first Korban was already pushed off, it remains pushed off forever.

16) Everyone agrees that, if you make an animal Kodesh before the eighth day, it's permitted to bring it afterwards (even though it was originally pushed off from being brought as a Korban) since it was never started to be fit in the first place. [Tosfos says: although R' Yochanan holds that when a partner makes his half of animal Kodesh, it can never be brought (even after he buys the other half and Mekadesh it too) even though it was never fit to be brought; that's because it's pushed off fom the time you where Mekadish it (See Mahrsha. The Karnei Reim explains that, when you Mekadesh it before the eighth day, it was Mekadesh to be only brought after it becomes fit, but the partnered animal was Mekadesh to be brought right away.)

Granted that you can be Mekadesh an animal on the night before the eighth day (and you can't say it's because we don't consider the night before as if it's missing time, but the surviving goat Korban would be fit that day after the new lottery too); since the time to be the eighth day will come by itself without any action, and the night is anyhow not fit for any Korban. This can't be compared to the surviving goat Korban that needs an action of making a lottery to make it fit, and it's during the day when you should be able to bring Korbanos.]

17) Rav learns his Halacha from a temporarily blemished Korban. Even though it was once fit, and then became unfit, you may bring it after it became fit again. R' Yochanan held that the Pasuk by the blemish has an exclusion "by it," to tell us that we can only allow it by the blemish, and not by all other Halachos. However, Rav holds like R' Eliezer who says that it's to tell us that it's only forbidden "by it," but not if it's mixed with others. Therefore, if you have a mixture of limbs from many Korbanos, and one was blemished, if one limb was already burned on the Mizbeach, you can assume it was the blemished one, and you're allowed to now burn the other limbs on the Mizbeach. (However, the Rabanan hold that the rest goes to the place of burning Pasul Korbanos.) [Tosfos says: either he completely holds like R' Eliezer, or, even according to the Rabanan, since they imply that it's only rabbinically forbidden, but it was a Mitzvah for what they already burned on the Mizbeach.] R' Yochanan learns that since the Pasuk could have said "by it," by saying the word 'Bum' if it's only for that Drasha. Now that it says 'Bahem,' it tells us also to Darshen that a blemished animal is the exception that you can bring it if it was pushed off. However, Rav doesn't agree that you may have two Drashos from Bahem, just because it could have said Bum.

18) According to Rav, although both goats are Kosher, we only bring the first one because of R' Yossi who says that the first one is the most important. We can't say we see his opinion when they scooped up the Shekalim to use for the Korbanos, they wrote "Aleph, Beis and Gimmel" on the three baskets so that you first will use the one first scooped. After all, that may be since the first one was fit to bring Korbanos before the second was scooped up, but all the goats are available at the time of sending. Rather, we see it from the case where he lost his Korban Pesach and separated a second one, and then he found the lost one; R' Yossi says that he brings the first one, unless the second one was nicer than it. (The Chachumim say that he may use whichever one he wants.) [Tosfos explains: therefore, if the second goat is nicer than the first one, you would bring the second goat to the Azazel. Alternatively, since it's not brought in the Mikdash, and not even in the city, since the Azazel is sent outside the city, and so is the goat burned outside the three camps (i.e., outside the city), you would bring the first one even if the second one is more nicer.]

19) The Mishna infers like Rav, that you only replace what dies. However there is a Braisa like R' Yochanan that says "the goat will stand live" implying, but not when his pair died and it was already standing from before the new lottery. [Tosfos points out that it's not completely like R' Yochanan since he learns it from the word 'Bahem' by a blemish. Also, this Braisa only holds it to be a Halacha by the inner goats, but regularly, we don't say that Korbanos are pushed off forever, not like R' Yochanan who says all the Korbanos get pushed off indefinitely.]

20) [Tosfos says: if the push off was completely from the beginning, like if someone separated a female for a Pesach, it's forever pushed off and you need it to graze until it gets a blemish. It's not even fit to be brought like leftovers of a Pesach that's brought as a Shlomim.]

21) Although it's apparent from R' Yehuda's opinion that, if the Azazel dies, you spill out the blood of the Shechted goat; Rav will say that R' Yehuda does argue with him, but the Tanna Kama who R' Yehuda is commenting on must hold like him that you use the blood. A proof to that, the Mishna says "and also R' Yehuda says." It makes sense if the Tanna Kama is arguing with R' Yehuda that it says "and also." After all, R' Yehuda argued earlier to say that public Chatos die, and here is another thing that R' Yehuda argues with the Tanna Kama. However, according to R' Yochanan, he only had one argument, and it shouldn't say "and also," R' Yehuda says." Rather, this is included what we already said that the Mishna infers like Rav.

22) The Gemara asks: according to Rav, why does the Tanna Kama say that the second one grazes because a public Chatos doesn't die, implying that if it belonged to an individual, it would die? After all, according to Rav, the second one separated is like when you separate a second Chatos to be in the stead of the first one, and if anything happens to it, the Halacha is that the second one grazes. [Tosfos says: you can't answer that the Mishna is like R' Shimon who says that it also dies, since we already seen that the Mishna is not like R' Shimon since it needs a second lottery, and R' Shimon says that you just separate one goat to partner with the surviving goat.] The Gemara answers: since the Mitzvah is to use the first one, the second one is considered as separated to replace a lost Korban. [Rashi: he holds like Rebbi who holds that, if you afterwards find the lost one and brought it, the second one must die. As he holds that a replacement of a lost animal has the status of the lost animal that, if it's not brought, it dies. However, the Rabanan say it doesn't get that status, so it just grazes. (However, if the replacement was brought as the Chatas, everyone agrees that the lost animal needs to die.)]

Daf 65

23) Although R' Yehuda holds that the Vidoy and sending of the Azazel doesn't prevent the Kashrus, so you were Yoitza by just having the lottery fall on it; he still holds that if it does die before the other goat's sprinkling, you need to spill out the blood and you weren't Yoitza, an we don't say that the Mitzvah was already done, since it's a Gezeiras Hakasuv that it needs to remain alive until after the other goat's blood sprinkling.

24) If the townsfolk sent in their Shekels and they got lost or stollen after the Trumas Halishka took place, the townsfolk are Yoitza, and the agent carrying the Shekalim swear to the Mikdash's treasurer that he wasn't negligent (since the Trumah works on lost Shekelim). [Tosfos quotes Rashi in Bava Metzia, that it works on the lost ones, i.e., that was lost in the agents hand, and it works on the collected ones, i.e., that the agent is still holding onto and is ready to deliver. Tosfos asks: it's bringing the second case as a lesser Chiddush of the first case. If you're Yoitza after the Shekalim are lost, of course it works if the Shekalim are on the way to the MIkdash. Rather, Tosfos says: the Trumah works "on the lost," i.e., those that arrived at the Lishka and was lost before the Trumah. It works for those that were 'collected,' i.e., it was on the way in the hand of the agent at the time of Trumah, even if it gets lost after the Trumah. Also, it works for "those that will eventually be collected." Even if it wasn't collected at the time of the Trumah, as long as it eventually makes it to the Lishka, they're Yoitza. This, which we say, if someone made an oath not to have pleasure from somebody, he can give his Shekel for him; that's only in the first two cases where he doesn't need to give another Shekel, so he doesn't give him any pleasure by giving it. However, he can't give it if it wasn't collected at the time of the Trumah since the person really owes it.]

25) However, if the Trumah wasn't taken off yet when it was lost, then the townsfolk need to give other Shekalim, and the agent swear to them that he wasn't negligent. The Tanna Kama says that, if the first Shekalim were found, they're both Shekalim for this year and they can't count it for the next year. R' Yehuda says that it counts for the next year since he holds that whatever money was separated for this year may be brought in the next year. This is not similar to our Mishna where he holds that the live goat needs to die and we don't wait until the next year. After all, that's because we're worried that it will lead to him stumbling to bring it as another Korban before its proper time. This is not similar to other Kodshim that need to graze, and we're not worried that you'll bring it as a Korban; since you know those other Korbanos are no longer designated to be brought as a Korban, you won't come to make such a mistake.

As we see that we're worried that people will stumble; that you can't make anything Kodesh nowaday since someone might stumble on Meila. You also can't make Erichin and Cherem [Rashi: if we say that the regular Cherem is to Bedek Habayis, and not to the Kohanim. Tosfos says: even if it's to the Kohanim, you need to worry about Meila before it's given to the Kohein. Granted that they didn't have that problem in the days of the Mikdash; that's because they were experts handling Hekdesh. Alternatively, there were more Kohanim available to give it to in a proper time before someone was Moel.]

Daf 66

26) If you, B'dieved, were Makdish in our days, you need to lock up the animals to die, you throw the money in the Dead Sea, and you leave the fruit and clothing to rot. [Tosfos says; this is only by movable objects that it's possible to do this. However, you can't have any way around land that was Kodesh, so you need to redeem it with four Zuzim and throw it in the Dead Sea. After all, it's not a plan to leave it fallow and, by that, everyone will know to stay away from it. After all, since there are many fallow fields, people won't realize it's Hekdesh and they'll transgress Meila.]

27) In truth, this worry of stumbling is a Tannaic argument. As, if you lost your Korban Pesach for Pesach Rishon and Sheini, there is an argument whether you can keep it around for next year's Korban Pesach. You can't say that everyone is not worried for stumbling, but they argue if it will be within its first year still. As we'll say that they argue the same argument as Rebbi and the Rabanan. As Rebbi says that its year is three hundred and sixty five days like he holds by selling a house in a wall city, where you can have two Yom Tovs of Pesach within it, and the Rabanan say that it's a lunar year. The reason it can't be that; since they also argue about money that was Mekadesh to buy a Korban Pesach.

28) The Mishna says that the Kohein Gadol said Vidoy on the Azazel and he said "on your nation Yisrael." R' Yirmiya infers from here that he didn't add "and your holy nation of the children of Ahron" that the Mishna is like R' Shimon who says that the Kohanim don't get atonement from the Azazel. However, Abaya says that the Mishna could also be like R' Yehuda who holds that the Kohainim are atoned. After all, isn't the Kohanim included in "your nation Yisrael?"

29) The Azazel is Kosher if sent by a non-Kohein. (Even though it says 'atonement,' which is usually only done by Kohanim; but the Pasuk adds the word 'man,' to include even a non-Kohein.) However, the Kohanim made sure to it that it was only sent with a Kohein. However, R' Yossi says that it once happened that they sent it with a non-Koehin.

30) They also Darshen the word "(the person who was prepared) for this time (to send it)" that it supersedes Shabbos that even if the goat gets sick, the person can carry it over his shoulder. (This would be a Melacha even according to R' Nosson who says that you're usually exempt from carrying animals since they carry themselves (with their live weight); still, since the goat is sick, it's as if it's tied up and he's Chayiv.) Rafram infers from here that only Shabbos needs to be superseded this way, but not a regular Yom Kippur, that there is no prohibition to carry on Yom Kippur. [Tosfos says: in Kreises, the Gemara rejects this. After all, even if there's a prohibition to carry on Yom Kippur, you would be able to carry the Azazel since it's part of the Avodah on Yom Kippur.]

31) They also Darshen the word 'time' to say it supersedes Tumah. So, even if the prepared person becomes Tamai, he may enter the Mikdash to be handed over the Azazel.

31b) If the Azazel-bringer gets sick, you send the Azazel with someone else. If the Azazel doesn't die when thrown over the cliff, you pursue it and kill it.

32) They built a ramp from the Mikdash to the wilderness to prevent the Alexandrites from pulling out the Azael-bringer's hair demanding for him to move faster to get rid of all the sins.

33) The precious ones of Yerushalayim escort the Azazel-bringer until the first hut. R' Meir holds there are twelve Mil from Yerushalayim until the cliff, and there were ten huts, each one a Mil away from each other. At every hut, they offer him food and water, but he never needed it, but it gave him strength knowing it was available. They escorted him to the next hut. Therefore, there was two Mil left from the last hut until the cliff. So, the Azazel-bringer needs to go himself, since the people with him in the last hut can only walk a Mil. However, he may return to the last hut to stay until nightfall even though it's more than a Mil away.

Daf 67

34) However, R' Yehuda holds that there were ten Mil from Yerushalayim until the cliff, and there were nine huts (and the last one was a Mil away from the cliff). [Tosfos says: therer are those who text read 'there were ten huts,' and the last one was by the cliff since the Azazel-bringer is weak at that time, and we don't want him to walk for a long time after he finishes his job.] R' Yossi says there are five huts, each one two Mil away from the other, and still, the people of one hut can escort him to the next hut with an Eiruv. However, R' Elazar, his son, asked; if so, you can get away with two huts, and each one of the huts have some of the people making their Eiruv in one direction, and the others in the other direction. So some of them can go out to meet him two Mil away, and the others can escort him two Mil from the hut.

35) [Tosfos says: according to R' Tam in Eiruvin that holds you don't only have two thousand Amos in a Tchum, but also its diagonal (i.e., you can walk the amount of the diagonal of a two thousand Amos square, which a square's diagonal is forty percent more than its side); this is even true when walking straight down a direction (i.e., due west, or due east etc.) and not only walking on the diagonal of the directions (i.e., northwest, northeast etc.). As we see that carrying four Amos in a Reshus Harabim really needs to carry five and two fifths Amos, and it doesn't matter which direction you carry it in. If so, when we say that there was a Mil between the huts, and that there are twelve Mil, it wasn't exact, but just giving a sign of how many T'chumim it was. However, Tosfos concludes like Rashi and Rashbam that you can only walk extra in the diagonal of the directions (i.e., northwest), but not walking straight in a direction (due west). This is like we compare it to the Leviyim's citys that were squared, and the diagonal was facing the diagonal of the world's directions. The same applies to a four Tefachim square stand (that has a status of a Reshus Hayachid, that it's only if the sides face the world's directions, and its diagonal faces the world's directions' diagonal.]

36) They originally tied the red string by the opening of the Ullam. When it turned white, they realized that the Azazel was pushed down the cliff in the wilderness. However, since it sometimes didn't whiten, which made the Jews depressed and embarrassed, they tied the string on the inside of the opening. Still, people were able to strain themselves to see it, they enacted for the Azazel bringer to tie half of it on a stone, and the other half between its horns. He didn't tie it completely to the stone, since it might turn white before he pushes it off, and he'll become so happy, he'll forget to push the Azazel over. (Therefore, since part of it is tied to the goat, it won't turn white until you finish doing what you're supposed to do with it.) However, you shouldn't tie it completely to the goat, because, when you push it over, it might bend its head over that he can't spot the string if it whitened.

37) The goat didn't reach halfway down the cliff before it became totally dismembered. There is an argument between Rav and Shmuel whether the limbs are permitted to have pleasure from, or not. Rava concludes: it's probable they're permitted, since the Torah wouldn't command to push it over if it would lead to someone stumbling by finding it, and not knowing that it belonged to the Azazel, and would have illicit pleasure from it.

38) Tanna Kama says that the Azazel-bringer's clothing become Tamai as soon as he leaves Yerushalayim. R' Yossi says; when he reaches the cliff. R' Shimon says: only after he pushes it over the cliff.

39) They then go to the body of the bull and goat, they rip them open to take out the limbs that are burned on the Mizbeach, and they placed it on a plate until it's time to burn. Afterwards, they braid the rest on a pole and carried it out to the place it will be burned in one piece. Then, when they get there, they cut it up into pieces without flaying it like they did by the bull brought for a Kohein Gadol's sin, and not like Olos that are flayed before cutting into pieces.

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40) The Tanna Kama says: they didn't burn it until they took it out of the three camps, and from the extra "you take it out of the camp,' he learns that their clothing become Tamai as they carry it out of the Azarah. however, R' Shimon holds that they don't become Tamai until they burn it, when the fire takes hold of most of it. He learns from the above Pasuk a Gezeira Shava from Parah Aduma to burn it on the east of Yerushalayim. (However, the Tanna Kama holds it was burned on the north, since all the actions done by a Chatos was done in the north.)

41) The Pasuk says "to the pouring of the ash." R' Yossi learns that you need to have placed the ash of the Mizbeach on the place that you'll burn these Korbanos. However, Rava says that he argues with R' Elazar b. Yaakov who Darshens from that Pasuk that you need a slanty place so that the ashes of these Korbanos will slip down. However, Abaya says that they don't argue with the fact that you need to have placed ashes from the Mizbeach where you burn it. Rather, R' Elazar b. Yakov is adding another factor, that it needs to be slanty.

42) The one who burns the Korbanos become Tamai, but not the one who lit the fire or the one who set up the pyre.

43) Tana Kama says: everyone who helps the burning becomes Tamai until it becomes ash. R' Elazar b. Shimon says: even if it's not ash, but just scorched (that the meat melted), it can't make someone Tamai anymore.

44) They informed the Kohein Gadol that the goat reached the wilderness (and was pushed off) so he can read from the Torah. How did they know? The Tanna Kama says that they waved handkerchiefs from person to person until it reaches the Mikdash. R' Yishmael says: when the red string tied to the Heichel whitened. R' Yehuda holds: the main Mitzvah of sending the Azazel is completed when they reach the wilderness, which was by Beis Chadodo, which is three Mil away. Therefore, the elders escort him a Mil, and walk back a Mil. Then they waited the amount of time it takes to walk a Mil, and the Kohein Gadol can start reading the Torah.