משנה: בָּא לוֹ אֵצֶל פָּרוֹ וּפָרוֹ הָיָה עוֹמֵד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ רֹאשׁוֹ לַדָּרוֹם וּפָנָיו לַמַּעֲרָב הַכֹּהֵן עוֹמֵד בַּמִּזְרָח וּפָנָיו לַמַּעֲרָב. סָמַךְ שְׁתֵּי יָדָיו עָלָיו וְנִתְוַדֶּה וְכָךְ הָיָה אוֹמֵר אָנָּא הַשֵּׁם עָוִיתִי פָּשַׁעְתִּי חָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי. אָנָּא הַשֵּׁם כַּפֶּר נָא לָעֲוֹנוֹת וְלַפְּשָׁעִים וְלַחֲטָאִים שֶׁעָוִיתִי וְשֶׁפָּשַׁעְתִּי וְשֶׁחָטָאתִי לְפָנֶיךָ אֲנִי וּבֵיתִי כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ כִּֽי־בַיּ֥וֹם הַזֶּ֛ה יְכַפֵּ֥ר עֲלֵיכֶ֖ם וגו׳׃ וְהֵן עוֹנִין אַחֲרָיו בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד׃ MISHNAH: He comes to his bull141The bull to be sacrificed which he is required to provide from his own money; Lev. 16:3, 6.; his bull was standing between the Temple Hall and the altar, its head to the South and its face to the West142The bull’s body was standing North to South but its head was bent to the West, facing the Temple Hall., and the Cohen standing in the East with his face to the West. He leans his hands on it143Between its horns. and confesses, and thus he was saying: “Please Hashem144“The Name”, the generally accepted sobriquet for the Divine Name, whose correct pronunciation was taught only to the High Priest and which he only used on the Day of Atonement in his confessions., I acted criminally, I offended, I sinned145As explained in the Halakhah, עָוֹן is a criminal act, פֶּשַׁע is an intentional sin, and חֵטְא is an unintentional sin. before You, I and my house. Please Hashem, please atone the criminal acts, and the offenses, and the sins, by which I offended, acted criminally, and sinned before You, I and my house, as is written in the Torah of Your servant Moses146Lev. 16:30., because on that day He will atone for you, etc.” They147The priests and the people standing in the outer courtyards. answer him: “Praised be the glory of His Kingdom forever and ever” He comes to the Eastern part of the courtyard, North of the altar148The prescribed place of slaughter of all most holy sacrifices.; the executive officer149The person overseeing the daily routine in the Temple. to his right and the head of the serving family150The Cohanim were divided into 24 watches; each watch came to the Temple for one week to serve there (except for a few permanent offices, enumerated in Tractate Šeqalim.) Each watch was divided into 6 families; each family serving for one day, except for the Sabbath when the entire watch were serving together. The head of the family serving on the day of Atonement accompanies the High Priest. to his left. There were two he-goats,151Lev. 16:8. and an um152Greek κάλπη. was there with two lots in it. They were of boxwood but Ben Gamia153The High Priest Joshua ben Gamia, contemporary of king Agrippa I, who instituted universal Jewish compulsory elementary education. made them from gold; he was remembered for praise.
הלכה: אֵי זֶהוּ צְפוֹנוֹ שֶׁלְמִזְבֵּחַ שֶׁהוּא כָשֵׁר בִּשְׁחִיטַת קָדְשֵׁי קָדָשִׁים. מִקִּירוּ שֶׁלְמִזְבֵּחַ צְפוֹנִי וְעַד כּוֹתֶל הָעֲזָרָה צְפוֹנִי עַד כְּנֶגֶד כָּל־הַמִּזְבֵּחַ. יֵשְׁנָן כִּשְׁלֹשִׁים וּשְׁתַּיִם אַמָּה. דִּבְרֵי רִבִּי. רִבִּי אֶלְעָזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר. מִכְּנֶגֶד בֵּית הַחִילְפוֹת עַד כְּנֶגֶד בֵּין הָאוּלָם וְלַמִּזְבֵּחַ וְעַד כּוֹתֶל הָעֲזָרָה הַמִּזְרַחִי. רִבִּי מוֹסִיף. מְקוֹם דְּרִיסַת רַגְלֵי יִשְׂרָאֵל אַחַת עֶשְׂרֵה אַמַּה. מְקוֹם דְּרִיסַת רַגְלֵי הַכֹּהֲנִים אַחַת עֶשְׂרֵה אַמַּה. מִקִּירוּ שֶׁלְמִזְבֵּחַ הַצְּפוֹנִי וְעַד כּוֹתֶל הָעֲזָרָה הַמִּזְרַחִי. HALAKHAH: What is “North of the altar” which is qualified for the slaughter of most holy sacrifices154For the elevation sacrifice this is required in Lev. 1:11 ; for all other most holy sacrifices it is prescribed that they be slaughtered “at the place of the elevation sacrifice.”.? From the Northern wall of the altar to the Northern wall of the courtyard the entire width of the altar, i. e., 32 cubits155The length of each side of the square altar, Mishnah Middot 3:1., the words of Rebbi156In the Babli 36a (Zevaḥim 20a), “R. Yose ben R. Jehudah”. This reading is required here also since Rebbi is quoted later to extend the permitted area another 22 cubits Eastward.. Rebbi Eleazar ben Rebbi Simeon says, from before the House of Knives157On the Northern wall between the Temple Hall and the altar there were 24 niches, one for each watch of priests, where they kept their slaughtering knives. up to158The word עַד “up to” has to be deleted, since the place of the niches was there. Many verses in Lev. instruct that all kinds of most holy sacrifices must be slaughtered “before the Eternal”, i. e., to the East of the Temple Hall. between the Hall and the altar, to the Eastern159“Eastern” must be deleted and replaced by “Northern”. The Eastern wall is at the entrance of the courtyard. wall of the courtyard. Rebbi adds: the place where Cohanim can enter, eleven cubits, and the place where Israel can enter, eleven cubits160The area of the altar and westward could only be entered by Cohanim at the time of service; East of it was the courtyard of the Cohanim, 11 cubits wide, where Cohanim could enter at all times, even if not currently occupied. East of this was a space, also 11 wide, accessible to Israel males. Still further East was the women’s courtyard, 135 cubits wide (Middot 2:6). Rebbi adds that part of the area of all courtyards which is North of the altar., from the Northern rim of the altar to the Eastern wall of the courtyard.
אָמַר רִבִּי יוֹחָנָן. לֹא מַצָאנוּ שְׁחִיטָה כְשֵׁירָה בְזָר. רַב מְפַקֵּד לְתַלְמִידוֹי. בְּכָל־אֲתַר הֲווֹן תַנֵּיי. שׁוֹחֵט. חוּץ מִפָּרָה הֲווֹן תַנֵּיי. זוֹרֵק. וְאָמַר רִבִּי יוֹחָנָן. לֹא מַצָאנוּ שְׁחִיטָה (כְשֵׁירָה) [פְסוּלָה] בְזָר. הָתִיב רִבִּי חִייָה בַּר בָּא. וְהָא כְתִיב וְשָׁחַ֥ט וְהִזָּ֞ה. מָה הַזָּיָיה לֹא הוּכְשְׁרָה בְאִשָּׁה כְאִישׁ אַף שְׁחִיטָה לֹא הוּכְשְׁרָה בְאִשָּׁה כְאִישׁ. אָמַר לֵיהּ. הֲרֵי הַזָּיָיה מִייָמֶיהָ הֲרֵי הִיא כְשֵׁירָה בְזָר וּפְסוּלָה בְאִשָּׁה. אָמַר לֵיהּ. תַּמָּן לֵית כְּתִיב כֹּהֵן. וְלֵיידָא מִילְּתָא כְתִיב אִ֣ישׁ. לְהַכְשִׁיר אֶת הַזָּר. הִיא אִישׁ הִיא אִשָּׁה. בְּרַם הָכָא כְּתִיב כֹּהֵן. הִיא זָר הִיא אִשָּׁה. אִין תֵּימַר שֶׁהִיא כְשֵׁירָה בְזָר תּוּכְשַׁר בְּאִשָּׁה. Rebbi Joḥanan said, we do not find that slaughter be qualified161This must read “disqualified” since Mishnah Zevaḥim 3:1 states without dissent that slaughter of sacrifices by a Non-Cohen, a woman, or a slave, is qualified. by a non-Cohen. Rav commanded his students, everywhere state “he slaughters”, but for the Cow162The Red Cow (Num. 19). Here one has to switch the places of “slaughters” and sprinkles.” Rav instructed that in baraitot specifying where a Cohen is indispensable, it always should mention sprinkling (mostly pouring the blood on the altar) but not slaughtering. But he requires that the Cow be slaughtered by a Cohen even though Num. 19:3 states only that somebody has to slaughter the Cow in the Cohen’s presence. state “sprinkles”; and Rebbi Joḥanan said, we do not find that slaughter be (qualified) [disqualified]163The text in parentheses is the scribe’s, consistent with his earlier text, but materially wrong. The text in brackets is the corrector’s; its correctness is shown by the following argument of R. Ḥiyya bar Abba. by a non-Cohen. Rebbi Ḥiyya bar Abba objected. Is it not written, he slaughters, he sprinkles164Num. 19:3, 4. This sprinkling is not that of water with the ashes of the Red Cow, but of its blood, and the verse specifies that it has to be done by the Cohen.? Since sprinkling is not qualified by a woman as by a man165The main thrust of Num. 19:18 is that it describes a rite which does not require a Cohen., also slaughter is not qualified by a woman as by a man. He said to him, but sprinkling always was qualified by a Non-Cohen and disqualified by a woman166If slaughter of sacrifices is permitted to laymen, why is the High Priest burdened with slaughter in addition to all his other duties on that day?. He answered him, there “Cohen” is not written167Lev. 16:15. While in the case of the bull, Aaron is only commanded to sacrifice(v. 6), in the case of the he-goat it is spelled out that he has to slaughter. There is more reason to require the High Priest to personally slaughter the he-goat than the bull.. For which purpose is written a man? To qualify a non-Cohen. There is no difference between man and woman. If you are saying that it is qualified by a non-Cohen, it has to be qualified by a woman.
רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֵּן יוֹחַי. פַּר שֶׁלְיוֹם הַכִּיפּוּרִים צָרִיךְ כֹּהֵן. וְלָמָּה לֹא אָמַר וְשָׂעִיר. דּוּ קְרָייָא וְשָׁחַ֞ט וְהֵבִ֙יא. מַה הֲבָאָה בְכֹהֵן אַף שְׁחִיטָה בְכֹהֵן. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי יָסָא רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֵּן יוֹחַי. פַּר וְשָׂעִיר שֶׁלְיוֹם הַכִּיפּוּרִים צְרִיכִין כֹּהֵן. Rebbi Samuel bar Rav Isaac, Rebbi Joḥanan in the name of Rebbi Simeon ben Iohai. The bull of the Day of Atonement requires a Cohen.166If slaughter of sacrifices is permitted to laymen, why is the High Priest burdened with slaughter in addition to all his other duties on that day? But why does he not say, “and the he-goat”? That is the verse, and he slaughters, and he brings167Lev. 16:15. While in the case of the bull, Aaron is only commanded to sacrifice(v. 6), in the case of the he-goat it is spelled out that he has to slaughter. There is more reason to require the High Priest to personally slaughter the he-goat than the bull.. Since bringing is by a Cohen, also the slaughter is by a Cohen. Rebbi Jacob bar Aḥa, Rebbi Yasa, Rebbi Joḥanan in the name of Rebbi Simeon ben Iohai. The bull and the he-goat of the Day of Atonement require a Cohen.
אָמַר רִבִּי חַגַּיי. בָּרִאשׁוֹנָה הוּא אוֹמֵר. אָנָּא הָשֵּׁם. וּבַשְּׁנִייָה הוּא אוֹמֵר. אָנָּא בַשֵּׁם. Rebbi Ḥaggai said, the first time he says “please Hashem”, the second time he says, “please Bashem”168The correct version of the Mishnah is that in the confession the reading is Hashem, but in the prayer for forgiveness it is Bashem. Obviously this does not refer to what the High Priest actually said, since he used the correct vocalization for YHWH on all three occasions in the ritual (in the confession, in the prayer for forgiveness, and in the quote from Lev. 16:30), but fixes the text for the re-enactment of the ritual in the musaph prayer of the Day of Atonement.
[תַּנֵּי. כֵּיצַד מִתְווַדֶּה. עָוִיתִי פָּשַׁעְתִּי חָטָאתִי. וְאוֹמֵר נוֹשֵׂא עָוֹ֛ן וָפֶשַׁ֭ע וְחַטָּאָ֑ה.] וְאוֹמֵר וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֹנוֹת בְּנֵ֣י יִשְׂרָאֵ֔ל. דִּבְרֵי רִבִּי מֵאִיר. וְחֲכָמִים אוֹמְרִים. עֲוֹנוֹת אֵילּוּ הַזְּדוֹנוֹת. פִּשְׁעֵיהֶם֭ אֵילּוּ הַמְּרָדִים. חַטֹּאתָ֑ם אֵילּוּ הַשְּׁגָגוֹת. מֵאַחַר שֶׁהוּא מִתְוַדֶּה עַל הַזְּדוֹנוֹת וְעַל הַמְּרָדִים הוּא חוֹזֵר וּמִתְוַדֶּה עַל הַשְּׁגָגוֹת. אֶלָּא כָךְ הָיָה מִתְוַדֶּה. אָנָּא הַשֵּׁם. חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ אֲנִי וּבֵיתִי (כול׳) [וּבְנֵי אַהֲרֹן. כַּכָּתוּב בְּתוֹרַת משֶׁה עַבְדֶּךָ לֵאמֹר כִּי בַיּוֹם הַזֶּה וגו׳. וְהֵן עוֹנִין אַחֲרָיו. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד׃] וְכֵן מָצִינוּ דֶּרֶךְ כָּל־הַמִּתְוַדִּים מִתְוַדִּים. דָּוִד אָמַר חָטָ֥אנוּ עִם־אֲ֝בוֹתֵ֗ינוּ הֶ֘עֱוִ֥ינוּ וְהִרְשָׁעְנוּ׃ שְׁלֹמֹה בְנוֹ אָמַר [חָטָ֥אנוּ] הֶֽעֱוִינוּ רָשָֽׁעְנוּ׃ דָּנִיאֵל אָמַר חָטָ֥אנוּ עָוִינוּ הִרְשַׁ֣עְנוּ וּמָרָ֑דְנוּ. אַף הוּא כָךְ הָיָה מִתְוַדֶּה. חָטָאתִי עָוִיתִי פָּשַׁעְתִּי לְפָנֶיךָ. מָהוּ שֶׁמֹּשֶׁה אָמַר. נוֹשֵׂא עָוֹ֛ן וָפֶשַׁ֭ע וְחַטָּאָ֑ה. וְאוֹמֵר וְהִתְוַדָּ֣ה עָלָ֗יו אֶת־כָּל־עֲוֹנוֹת בְּנֵ֣י יִשְׂרָאֵ֔ל וגו׳. אֶלָּא מִכֵּיוָן שֶׁהוּא מִתְוַדֶּה עַל הַזְּדוֹנוֹת וְעַל הַמְרָדִים כְּאִילּוּ הֵן שְׁגָגוֹת לְפָנָיו. 169Babli 36b, Sifra Aḥare Parashah2(4–6), the entire paragraph. The starting sentence was added by the corrector, probably from one of the parallel sources.[It was stated: “How does he confess? “I acted criminally, I rebelled, I sinned;’ and it says170Ex. 34:7., He forgives crime, rebellion, and sin; and it says171Lev. 16:21., and he shall confess over it all crimes of the Children of Israel, etc., the words of Rebbi Meïr. But the Sages say, criminal acts are intentional crimes, offenses are rebellions172Sins intentionally committed as rebellion against God., sins are inadvertent actions173Ševuot 1:3 (Note 114), Babli Ševuot12b, Keritut 25b.. After he confesses about criminal acts he turns around and confesses about inadvertent acts? But he confesses as follows: Please Hashem, I sinned, I acted criminally, I rebelled before You, I and my house (etc..) [and the sons of Aaron. As is written in the Torah of Moses as follows, for on that day he shall, etc. They, answer him: “Praised be the glory of His Kingdom forever and ever”.]174The text in parentheses is the scribe’s, the one in brackets the corrector’s, probably added from one of the parallel sources. And so we find that confessors do confess. David said175Ps. 106:6. The vaw added to the last word is from the synagogue service of the Day., we and our fathers sinned, we acted criminally and we led to bad behavior. His son Solomon said176IK. 8:47., [we sinned,] we acted criminally, behaved badly. Daniel said177Dan.9:5., we sinned, we actedcriminally, we led to bad behavior, and we rebelled. Also he was confessing thus: I sinned, I acted criminally, I rebelled before You. What means this which Moses said, He forgives crime, rebellion, and sin; and it says, and he shall confess over it all crimes of the Children of Israel, etc.178How can one explain the illogical order?? But since he confesses to criminal rebellious acts, it is as if they were inadvertent sins before Him.”
עֲשָׂרָה פְעָמִים הָיָה כֹהֵן גָּדוֹל מַזְכִּיר אֶת הַשֵּׁם בְּיוֹם הַכִּיפּוּרִים. שִׁשָּׁה בְפָר וּשְׁלֹשָׁה בְשָׂעִיר וְאֶחָד בְּגוֹרָלוֹת. הַקְּרוֹבִים הָיוּ נוֹפְלִין עַל פְּנֵיהֵן. הָֽרְחוֹקִים הָיוּ אוֹמְרִים. בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד׃ אֵילּוּ וְאֵילּוּ לֹא הָיוּ זָזִים מִשָּׁם עַד שֶׁהוּא מִתְעַלֵּם מֵהֵן. זֶה־שְּׁמִ֣י לְעֹלָ֔ם. זֶה־שְּׁמִ֣י לְעַלֵּם. בָּרִאשׁוֹנְה הָיָה אוֹמְרוֹ בְקוֹל גָּבוֹהּ. מִשָּׁרָבוּ הַפְּרוּצִין הָיָה אוֹמְרוֹ בְקוֹל נָמוּךְ. אָמַר רִבִּי טַרְפוֹן. עוֹמֵד הָיִיתִי בֵּין אַחַיי [הַכֹּהֲנִים] בְּשׁוּרָה וְהִטִּיתִי אָזְנִי כְלַפֵּי כֹהֵן גָּדוֹל וּשְׁמַעְתִּיו מַבְלִיעוֹ בִנִעִימַת הַכֹּהֲנִים. בָּרִאשׁוֹנְה הָיָה נִמְסַר לְכָל־אָדָם. מִשָּׁרָבוּ הַפְּרוּצִים לֹא הָיָה נִמְסַר אֶלָּא לַכְּשֵׂירִים. Ten times did the High Priest pronounce the Name on the Day of Atonement179Babli 39b.: Six times with the bull1803 times with the bull confessing his sins the first time; 3 times with the bull confessing the sins of the Cohanim., and three with the he-goat, and once with the lots181Mishnah 4:1.. Those near were falling on their faces, those farther away were saying “Praised be the glory of His Kingdom forever and ever”. These and those did not move away from there before they forgot it. This is My Name forever182Ex. 3:14., “this is My Name to conceal.183Babli Pesaḥim 50a.” In earlier times he was saying it aloud. Since the lawless increased, he said it softly. Rebbi Tarphon said, I was standing in a row with my brothers the Cohanim and turned my ear towards the High Priest, when I heard him mixing it with the song of the Cohanim184They sang “Praised be the glory of His Kingdom forever and ever” not after he had pronounced the name but immediately when he started pronouncing it.. In earlier times it was given to everybody. Since the lawless increased, it was given only to qualified ones.
שְׁמוּאֵל הֲוָה עֲבַר. שְׁמַע פַּרְסָייָא מְקַלֵּל לִבְרֵיהּ בֵּיהּ וָמִית. אֲמַר. אֲזַל גַּבְרְא וּמָאן דִּשְׁמַע שְׁמַע. רִבִּי אִינְייָנִי בַּר סוֹסַיי סְלַק גַּבֵּי רִבִּי חֲנִינָה לְצִיפּוֹרִין. אֲמַר. אִיתָא וַאֲנָא מְסַר יָתֵיהּ לָךְ. עֲאַל לֵיהּ בְּרֵיהּ תְּחוֹתִי עַרְסָא. עֲטַשׁ וּשְׁמַע קָלֵיהּ. אֲמַר. מָה אַתּוֹן נְהִיגִין גַּבֵּיכוֹן בִּדְמִיוּ. אֲזֵל. לָא לָךְ וְלָא לֵיהּ. חַד אַסִּי בְצִיפּוֹרִין אֲמַר לְרִבִּי פִינְחָס בַּר חָמָא. אִיתָא וַאֲנָא מְסַר לֵי לָךְ. אֲמַר לֵיהּ. לֵית אֲנָא יְכִיל. אֲמַר לֵיהּ. לָמָּה. אֲמַר לֵיהּ. דַּאֲנָא אֲכִל מַעֲשֵׂר. וּמָאן דִּרְגִיל לֵיהּ לָאֵ יְכִיל מֵיכוּל מִבַּר נַשׁ כְּלוּם. 185A copy of this paragraph is in Qonteros Aḥaron (Q). The strict Aramaic used in the paragraph attests to its aggadic character, explaining why the knowledge of the correct pronunciation of the Name is lost. Samuel was passing by when he heard a Persian cursing his son by it186The Name.; he died. He said, a man is gone and [he] who heard, heard. Rebbi Iniany bar Sosay went up to Rebbi Ḥanina in Sepphoris. He said, come and I shall transmit it to you. His son went under the couch. He187The son. sneezed and he188R. Ḥanina. heard the sound. He said, why are you acting together in trickery189Translation of the text of Q., go! Neither for you nor for him. A physician190In Q: R. Yose of Sepphoris. in Sepphoris said to Rebbi Phineas bar Ḥama, come and I shall transmit it to you. He told him, I am unable. He asked him, why? He said to him, because I am eating tithe, and anybody conversant with it186The Name. cannot eat anything from any person.