(a) Even though the Mishnah says that one Lashon Shel Zehoris was tied to
the head of the Se'ir ha'Mishtale'ach and the Gemara says that another was
tied to the neck of the Se'ir la'Shem, the RAMBAM (Hilchos Avodas Yom
ha'Kipurim 4:1) makes no mention of this second Lashon Shel Zehoris. This
implies that he understands the words in the Mishnah differently than the
Gemara's conclusion. When the Mishnah says that "ul'Nishchat k'Neged Beis
Shechitaso," it is not describing where a Lashon Shel Zehoris was tied to
the Se'ir la'Shem (as the Gemara concludes), but it is describing how and
where that Se'ir must stand.
Why did the Rambam reject the Gemara's conclusion?
The SI'ACH YITZCHAK and PRI CHADASH (in Mayim Chaim on the Rambam) suggest
that the Rambam was bothered by the question of TOSFOS (DH Shalosh). Tosfos
asks why Rebbi Yitzchak and Rav Dimi, who enumerate the number of Leshonos
Shel Zehoris, only count one from Yom Kipur (the one tied to the Se'ir
ha'Mishtale'ach) and not the second one from Yom Kipur (the one tied to the
Se'ir la'Shem)? The Rambam answers this question by learning that Rav
Yitzchak and Rav Dimi are arguing with the conclusion of Rav Yosef in the
Gemara earlier, and they maintain that no Lashon Shel Zehoris was tied to
the Se'ir la'Shem.
(b) The simple, straightforward reading of our Gemara seems to conclude
clearly that a second Lashon was tied on the Se'ir la'Shem.
The Mishnah later (67a) discusses the Lashon Shel Zehoris that was tied to
the Se'ir ha'Mishtale'ach and says that right before the Se'ir was thrown
off the mountain, the Kohen who brought it there ripped the Lashon Shel
Zehoris into two pieces, tying one half between the horns of the Se'ir and
the other half to a nearby rock. The Lashon on the rock would turn white
when Hashem forgave the sins of the Jewish people.
The Mishnah further (68b) says that a Lashon Shel Zehoris was tied to the
door of the Heichal, and it would also turn white when the Se'ir was pushed
down the mountain. Is this a third Lashon Shel Zehoris?
The Gemara (67a) cites a Beraisa which clarifies this latter practice. It
says that originally, a Lashon Shel Zehoris was tied to the outer door of
the Ulam which would turn white. On the occasion that it did not turn white
(an unfavorable sign for the Jewish people), the people would become ashamed
and depressed. Therefore, it was instituted that the Lashon be tied to the
inside of the door to the Ulam so it would not be visible to the people.
Still, however, the people peeked through and were able to see whether it
turned white or not. It was then instituted that part of the Lashon be tied
to a rock where the Se'ir ha'Mishtale'ach was pushed off the mountain, and
part of it tied between the horns of the Se'ir. TOSFOS REBBI AKIVA EIGER
(Mishnayos here) explains, probably based on this description, that the
Lashon that was tied to the door of the Heichal was the other half of the
one that was tied to the Se'ir ha'Mishtale'ach. Later it was instituted that
this same Lashon be tied to a rock near the cliff.
(The TIFERES YISRAEL here suggests that perhaps the Lashon that was tied to
the neck of the Se'ir la'Shem was taken off after the Se'ir was slaughtered
and it was tied to the door of the Ulam. Later it was instituted that it not
be used at all after the slaughtering of the Se'ir, and instead the Lashon
one the neck of the Se'ir ha'Mishtale'ach was tied to a rock, and it would
be the one to turn white.)
(c) The Mishnah in Shekalim (4:1) discusses what was bought with the money
of the Terumas ha'Lishkah and what was bought with the money of the Sheyarei
ha'Lishkah. According to our Girsa, the Mishnah there states that "the Se'ir
ha'Mishtale'ach and the Lashon Shel Zehoris come from the Terumas
ha'Lishkah," and "the Lashon she'Bein Karnav comes from the Shayarei
What is the first Lashon Shel Zehoris that is mentioned in the Mishnah
there, if it is not the Lashon she'Bein Karnav (the Lashon that was tied
between the horns of the Se'ir ha'Mishtale'ach)? What is more difficult is
that the Girsa of some Rishonim in the Reisha there reads "Lashon Shel
Zehoris *sheb'Rosh Se'ir ha'Mishtale'ach*!" How can both the Reisha and the
Seifa be talking about the same Lashon -- that of the Se'ir ha'Mishtale'ach
-- saying that it was brought from two different Lishkos?
TOSFOS YESHANIM (67a) explains that there were two Leshonos tied to the
Se'ir ha'Mishtale'ach -- the one mentioned in our Mishnah was the one tied
to its head when it was chosen, and a second Lashon that was brought before
Yom Kipur to the place where the Se'ir ha'Mishtale'ach would be sent (so
that it would not be carried on Yom Kipur). That second Lashon was the one
that was tied between its horns when it was pushed down the mountain. The
first Lashon was removed as they left the Azarah (so the animal would not be
carrying it on Yom Kipur). If so, there were *three*, and not just two,
Leshonos Shel Zehoris.
(The BARTENURA in Shekalim is not Gores in the Reisha of the Mishnah there
"sheb'Rosh Se'ir ha'Mishtale'ach," and he explains that the Lashon Shel
Zehoris mentioned in the Reisha of that Mishnah refers to the Lashon that
was used during the burning of the *Parah Adumah*. The RAMBAM is not Gores
"Lashon Shel Zehoris" *at all* in the Reisha of that Mishnah.)