Shevuos Daf 8 חג השבועות דַף 8

On the previous Daf, Rebbe Yehudah darshened from "מטומאות" to limit the שעיר הפנימי to atone for טומאת מקדש וקדשיו, which the Torah distinguished from other טומאות. The Gemara explains that its uniqueness is its korban עולה ויורד. The Gemara asks three questions that perhaps it atones for a different tumah with a uniquely lenient korban: a יולדת – woman who gave birth, a מצורע, or a נזיר. Rav Hoshaya answers to all of these: the passuk says "לכל חטאתם"  - among all their sins, ולא לכל טומאתם – but not “among all their tumos.” This korban is for tumah resulting in a sin (like טומאת מקדש וקדשיו), but not for the טומאות, whose korban is for tumah alone, not for a sin. The Gemara objects that there is a Tanna who holds about each of these טומאות that the korban is for a sin (a יולדת swears during childbirth not to have relations with her husband, צרעת is for seven sinful things, and a nazir sins by depriving himself of wine). For יולדת and נזיר, the Gemara answers that those Tannaim derive the שעיר הפנימי’s atonement differently. For מצורע, the Gemara answers that his suffering atones for his sin, and the korban is merely to remove his prohibitions.

Having proven that the שעיר הפנימי “atones” for טומאת מקדש וקדשיו where he was aware beforehand but not after, the Gemara asks: ונתכפר כפרה גמורה – let it atone completely for his sin! Why does the Mishnah say it is תולה – suspends it? The Gemara answers that since the passuk says "לכל חטאתם" – for all their sins (rather than "מחטאתם" – from their sins), it implies להנך דאתו לכלל חטאת – it is for those which will later come under the category of a chatas obligation. The Gemara then asks what the purpose of this “suspension” is. Rebbe Zeira says: שאם מת מת בלא עון – that if he dies before discovering his transgression, he dies without this sin, despite not having brought his korban. Rava objects that if he dies, מיתה ממרקת – death itself cleanses him of his sin!? Rather, Rava explains: להגן עליו מן היסורין – to protect him from suffering for his sin until he becomes aware of it and brings his korban.

The Mishnah derived from a hekesh (מלבד חטאת הכפורים) that just as the שעיר הפנימי atones for a case of awareness (i.e., when he knew beforehand), so too the שעיר החיצון atones for a case of awareness (i.e., when he only knew afterwards). The Gemara asks, since they are compared to each other, let the פנימי also effect the חיצוןs atonement!? [This would be relevant in a situation where the חיצון was not offered (because they did not have enough goats).] The Gemara answers that the passuk of the פנימי says [and Aharon will effect atonement upon its horns] "אחת" – one, teaching: כפרה אחת מכפר ואינו מכפר שתי כפרות – [the פנימי] effects one atonement, but it does not effect two atonements. The Gemara then asks the reverse question, that the חיצון should also effect the פנימי’s atonement (where he knew beforehand)!? [This would be relevant for a tumah violation which occurred after the פנימי was brought, but before the חיצון.] It answers that the passuk says "אחת בשנה" – once a year, teaching: כפרה זו לא תהא אלא אחת בשנה – this atonement (of the פנימי) shall only be once a year.