Siman - Yoma Daf 66
- תקלה דהקרבה
Rava presents an alternative answer why Rebbe Yehudah does not permit the lost par and se’ir of Yom Kippur that were subsequently found, to be used the following year. He says that it is a גזירה משום תקלה – a decree out of concern for a mishap that might be committed with the animals should they be kept alive. The Gemara questions what kind of mishap he is referring to. אי תקלה דהקרבה אפילו כל רעיות נמי – If it is a concern that someone might accidently bring them as korbanos before Yom Kippur, then regarding all cases of when a consecrated animal is left to graze, there should be an equal concern? If it is a concern that someone might commit the sin of shearing or working the animals, then there should be an equal concern for all cases when a consecrated animal is left to graze. The Gemara answers that the concern is the תקלה דהקרבה - a concern that someone might accidently bring them as korbanos before Yom Kippur. However, with other animals that are sent to graze which are not fit for offering, one will not be preoccupied with them to come to offer them improperly. The Yom Kippur bull or goat, however, are fit for offering, and therefore one will be preoccupied with them and possibly come to offer them before next Yom Kippur.
- Problems which arose when sending the goat out
The next Mishnah discusses the confession that the Kohen Gadol says on the שעיר המשתלח, and then the process for sending the goat out of the Beis Hamikdash. The Gemara brings a Baraisa that presents three questions which were presented to Rebbe Eliezer, and in each case he was evasive in answering. חלה מהו שירכיבהו על כתפו – If the goat became sick, what is the halachah as to whether the designee should carry it out to the cliff on his shoulder? חלה משלחו מהו שישלחנו ביד אחר – If the one designated to send it out took sick, what is the halachah as to whether he should send it out through someone else? דחפו ולא מת מהו שירד אחריו וימתנו – If he shoved the goat off the cliff and it did not die, what is the halachah as to whether he must go down and kill it? The Chochomim answered, that if the goat became sick, he should carry it on his shoulders. If the designee became sick, he should send it out through someone else. If the goat did not die, he should go down and kill it. Another Baraisa explains that Rebbe Eliezer was not being evasive because he did not know how to respond, אלא מפני שלא אמר דבר שלא שמע מפי רבו מעולם – rather it was because he would not say anything that he had never heard from his Rebbe.
- Why there were three different punishments for the eigel
It was taught in a Baraisa that a wise woman asked Rebbe Eliezer מאחר שמעשה העגל שוין מפני מה אין מיתתן שוה – Since the various acts of serving the eigel are equally prohibited, why were the deaths of those who served it not the same? Rashi explains that there were three types of death: the sword, a plague and hydroken, a swelling of the stomach. Rebbe Eliezer was evasive. The Gemara brings a machlokes Rav and Levi regarding the reason. One said that the one who slaughtered a korban or burned incenses, was killed by the sword. If he embraced or kissed it, he was killed by the plague. If he was inwardly happy that people served it, he was punished with hydroken. The other one explained that those who had witnesses and warning, were killed by the sword. If they just had witnesses, they died by the plague. If they had neither, they died by hydroken.
