- Difference between the two goats of Yom Kippur and a pesach
On Daf 62b Rav Chisda said that one is chayav for shechting the two goats before the lottery, outside of the Beis HaMikdash, even though they are not fit at that time for the type of korban for which they were designated, since each could be offered for a different type of korban, such as the mussaf. The Gemara here asks, if in fact Rav Chisda holds of the principle of הואיל, based on another statement of his, where he says פסח ששחטו בשאר ימות השנה שלא לשמו חייב – If one shechted a pesach outside the Temple during the rest of the year, if he shechted it not for its own sake, but for the sake of a shelamim, he is chayav. This implies that if he had shechted it stam, (with no intent at all), it would be considered לשמו and he would be patur. Why would this be so? Let us apply הואיל, and say that since it is fit if it were offered not for its own sake but as a shelamim, he should be chayav if he shechts it outside without specific intention? The Gemara answers that this is not a valid comparison. התם בעי עקירה האי לא בעי עקירה – The pesach requires a conscious uprooting of its designation as a pesach to a shelamim, and until this occurs, the animal is not fit to be offered inside. The goat of Yom Kippur, however, does not require a conscious uprooting of its designation for it to be used as a chatas. Rashi explains that this is because the inner goat, and the goat brought as a mussaf, are both chatas offerings.
- The source one is patur for shechting the שעיר לעזאזל outside the Temple after the lottery
The Gemara seeks the source for the ruling on Daf 62b that if one shechted the שעיר לעזאזל outside the Beis HaMikdash, after the lottery was drawn, he is patur. It was taught in a Baraisa, the passuk regarding the prohibition of shechting outside the Beis HaMikdash, "איש איש מבית ישראל אשר ישחט שור או כשב או עז במחנה" – Any man from the House of Yisroel who will shecht an ox, sheep or goat in the camp, "או אשר ישחט מחוץ למחנה" – or who will shecht it outside the camp, "ואל פתח אהל מועד לא הביאו להקריב קרבן לה' " – and to the entrance of the Ohel Moed he did not bring it, to offer as an offering to Hashem. One might think to include the שעיר לעזאזל in the prohibition, given that it is fit to be brought to the Ohel Moed for the drawing of the lots. The Torah therefore states, "לה' " – to offer as an offering to Hashem, implying specifically מי שמיוחדין לה' – those animals that are designated exclusively for Hashem, excluding the ,שעיר לעזאזל which is not designated exclusively for Hashem, but is sent to Azazel.
- The source that the שעיר לעזאזל must be at least eight days old
The Gemara brought a Baraisa that taught that the source that an animal less than eight days old cannot be designated as a שעיר לעזאזל, is the passuk that states, and from the eighth day on ירצה לקרבן אשה לה' – it shall be acceptable for a fire offering to Hashem. The word לה' – is coming to include a שעיר לעזאזל that it too cannot be brought from an animal that is less than eight days old. The Gemara says that this implies that if the Torah had not specifically included the שעיר לעזאזל in the prohibition, one would have thought it could be sent out even though it is premature. How could this be? The lottery cannot assign a goat for Hashem unless it is fit to be offered to Hashem, and since it is not known which goat will be selected for Hashem, both of them need to be eligible and at least eight days old? The Gemara presents a number of answers. One answer is that the Tanna is Rebbe Shimon, who holds that if one of the goats died after the lots were cast, another goat is brought without casting lots. The passuk is needed to teach that even in such a case, the Azazel goat must be at least eight days old.