Shevuos 9
Summary
- The sugya defines which Yom Kippur goats atone for cases of טומאת מקדש וקדשיו, distinguishing בין אין בידיעה בתחילה ויש בידיעה בסוף and יש בידיעה בתחילה ואין בידיעה בסוף, and derives via a shared hekesh and the pasuk’s term “*achat*” that each goat provides only one kapparah and only once per year. The Gemara’s nafka mina about missing offerings shifts, per Pnei Yehoshua, to a halachic question of interchangeability rather than “kapparat Shamayim,” and Tosafot, Rabbi Akiva Eiger, and Rav Leiv Berlin clarify priority and the constraints of the hagralah. Rabbi Yishmael, in line with Rabbi Meir, assigns the outer goat to cases of אין בידיעה לא בתחילה ולא בסוף, with the hekesh limiting it to *tumat mikdash vekodashav* alone. The phrase לחטאת להשם by the Rosh Chodesh goat yields, alongside Reish Lakish’s teaching about מיעוט הירח, a derashah that it atones for a “חטא שאין מכיר בו אלא השם,” and Rishonim explain its meaning and halachic implications, including the Rif and Pnei Yehoshua’s link to Musaf text on Rosh Hashanah and the Rambam’s polemic against idolatry, reconciled by Mahartz Chajes. Further derivations limit שעירי ראש חודש ורגלים to *tumat mikdash vekodashav* through time-based comparison and the vav of ושעיר, and a baraita debates whether “חטא שסופו לודע” counts as “only Hashem knows,” with Rabbi Shimon deriving a distinct function for the Rosh Chodesh goat from “עון” and the *tzitz* for טומאת בשר.
- The Mishnah states that אין בידיעה בתחילה ויש בידיעה בסוף is atoned by the *se’ir ha-na’aseh bachutz* and Yom Kippur, while the *se’ir ha-na’aseh bifnim* atones when יש בידיעה בתחילה ואין בידיעה בסוף as a temporary holdover until a קרבן עולה ויורד is brought. The Gemara links the goats via hekesh—both concern *tumat mikdash vekodashav* with some level of yedi’ah—and asks why one goat cannot atone for both scenarios, proposing a nafka mina in a case where one offering was not brought. Pnei Yehoshua objects to speculating about kapparat Shamayim and states the sugya’s nafka mina is halachic interchangeability: if they achieve the same kapparah, they are interchangeable; if not, they are not.
- # Rabbi Yishmael, Rabbi Meir, and the Scope of the Outer Se’ir
- # “LeHashem” in the Rosh Chodesh Goat: Source, Meanings, and Halachic Implications
- Masoret HaShas warns not to take Reish Lakish’s formulation literally. Tosafot’s girsa reads “שעיר זה יהא כפרה עלי,” which he explains as a kapparah for Israel whose timing is designated by Hashem. Tosafot haRosh frames it as דרך ארץ: one who must afflict a subordinate should afterward appease and repair the relationship. Rabbi Yonasan Eybeshitz writes that Rosh Chodesh is a יום דין for מלאכים due to their קטרוג tied to מיעוט הירח, so the goat is a kapparah for the פמליא של מעלה—termed “עלי” by association with the Divine. The Rif cites this sugya, and Pnei Yehoshua infers a nafka mina for Musaf liturgy on Rosh Hashanah, concluding from the Yerushalmi that זכרון אחד עולה לכאן ולכאן and one need not mention the Rosh Chodesh goat explicitly.
- # Limiting Se’irei Rosh Chodesh and Regalim to Tumat Mikdash Vekodashav
- Rav Chama bar Chanina derives Regalim from the vav of ושעיר—“ו” מוסיף על עניין ראשון—equating them to Rosh Chodesh in both scope and target. This hekesh teaches that שעירי רגלים, like Rosh Chodesh, atone only for *tumat mikdash vekodashav* and specifically for cases of אין בידיעה לא בתחילה ולא בסוף. Although Shavuot lacks the explicit vav, the Ritva writes that all three Regalim are one in this regard, and the Ramban learns Shavuot from Rosh Chodesh through a מה מצינו of fixed-time offerings, once the other Regalim show that תדיר is not determinative.
- The Gemara asks whether, for Rabbi Yehuda, a חטא שסופו לודע counts as “חטא שאין מכיר בו אלא השם” or as destined-for-awareness. A baraita states that Rabbi Yehuda includes both על שאין בידיעה לא בתחילה ולא בסוף and חטא שסופו לודע under שעירי רגלים ושעירי ראשי חדשים, while Rabbi Shimon limits this to שעירי רגלים but excludes Rosh Chodesh. Rabbi Elazar in the name of Rabbi Oshaya derives Rabbi Shimon’s view from ואותה נתן לכם לשאת את עון העדה written by the Rosh Chodesh goat, linking “עון” to “עון” of the *tzitz*: just as the *tzitz* addresses טומאת בשר, so the Rosh Chodesh goat targets טומאת בשר. When the Gemara objects that the *tzitz* causes acceptance rather than atonement, it answers that “עון העדה” by the Rosh Chodesh goat indicates true kapparah for that sin.
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