Shevuos - Daf 12
- According to Rebbe Shimon, the extra תמידין are sacrificed for “קיץ המזבח”
Rebbe Shimon does not hold that לב בית דין מתנה עליהן - the mind of Beis Din stipulates about [communal kodashim] to make their kedushah conditional if they are needed. Therefore, he holds the yearly extra תמידין cannot be redeemed without a מום. Rebbe Yochanan explains, according to Rebbe Shimon, how these תמידין are used: מקיצין בהן את המזבח – we use them as “desserts” on the מזבח, i.e., they are offered as voluntary (communal) עולות when the מזבח would otherwise be idle. Similarly, a Baraisa below teaches how the extra תמידין are brought: קיץ כבנות שוח למזבח – “dessert,” like white figs on the מזבח. Since figs can never be brought on the מזבח, the Gemara clarifies: כבנות שוח לאדם – like white figs are dessert for a person. Shmuel agrees that Rebbe Shimon holds the extra תמידין are themselves brought as (voluntary) עולות, and explains:קרבנות צבור סכין מושכתן למה שהן – regarding communal korbanos, the knife (of shechitah) draws them to whatever they are being used for.
- Rebbe Shimon agrees שעירי חטאת cannot be used for קיץ המזבח, גזירה לאחר כפרה אטו לפני כפרה
Rav Shmuel bar Rav Yitzchak said that Rebbe Shimon agrees, regarding שעירי חטאת left over at the year’s end (e.g., a שעיר ר"ח was lost, and then found after being substituted), שאין מקיצין בגופן – that we do not use them themselves as “desserts” on the מזבח; אלא בדמיהן – rather, they are redeemed (after developing a מום), and "קיץ המזבח" is purchased with their proceeds. The Gemara explains that this is a Rabbinical law. Fundamentally, even a communal חטאת which cannot be used for its purpose changes into a voluntary עולה, and is sacrificed as an עולה. However, since it was initially a חטאת and would now be brought as an עולה, we say גזירה לאחר כפרה אטו לפני כפרה – there is a decree against sacrificing it after atonement via a substitute because of the possibility someone may come to sacrifice it as an עולה before atonement via a substitute (when it still must be brought as a חטאת). Because of the possible confusion, they decreed not to sacrifice this animal at all, and instead to redeem it with a מום and purchase an עולה with the proceeds. Several proofs are brought for this gezeirah.
- When an עשה violation would be atoned by the שעיר המשתלח
The Mishnah on Daf 2b taught that the שעיר המשתלח atones for all other aveiros (besidesטומאת מקדש וקדשיו), הקלות והחמורות - whether they are relatively light transgressions or severe ones. As the Gemara explains, the Mishnah defines קלות as an עשה or a לא תעשה, and חמורות as transgressions liable to כרת or מיתת בית דין. The Gemara wonders when the שעיר המשתלח would atone for an עשה violation:אי דלא עבד תשובה – if he did not repent for transgressing the עשה, the שעיר would not atone for him, because "זבח רשעים תועבה" – the sacrifice of the wicked is an abomination, and he cannot attain כפרה through the שעיר. If he did repent from his transgression, he would receive atonement any day of the year, as a Baraisa teaches: עבר על מצות עשה ועשה תשובה – if one transgressed an עשה and repented, לא זז משם עד שמוחלין לו – he does not move from there before he is forgiven!? Rebbe Zeira answers that the Mishnah’s case is בעומד במרדו – with one who stands in his rebellion and refuses to repent, and the Mishnah follows Rebbe’s opinion, that Yom Kippur atones for nearly all aveiros, even without teshuvah.
