And if the second one was superior to it, he brings that one. This demonstrates that according to Rabbi Yosei, when the two animals become fit for sacrifice at the same time, preference should be given to the first one unless the second one is superior.

Rava said: The language of the mishna is precise in accordance with the opinion of Rav, and the language of the baraita is precise in accordance with the opinion of Rabbi Yoḥanan. The Gemara explains: The language of the mishna is precise in accordance with the opinion of Rav, as it teaches: If the one to be sacrificed to God died, that goat upon which the lot for God was drawn shall stand in its stead. And the other goat stands as it stood before, i.e., its status does not change, in accordance with the opinion of Rav.

The language of the baraita is precise in accordance with the opinion of Rabbi Yoḥanan, as it teaches: When the mishna says that the second goat is left to graze, I do not know whether it is referring to the second goat of the first pair, or the second goat of the second pair. When the verse states: “It shall be stood alive before the Lord, to make atonement over him, to send him away to Azazel into the wilderness” (Leviticus 16:10), it is not referring to the goat whose counterpart died. The Gemara asks: From where may it be inferred, i.e., how does the verse indicate this point? The Gemara answers that it states: “It shall be stood alive,” in the future tense, indicating that it is not referring to the one that already stood with its counterpart that died.

We learned in the mishna: And furthermore, Rabbi Yehuda said: If the blood of the goat sacrificed to God spilled before it was sprinkled, the scapegoat is left to die. Similarly, if the scapegoat dies, the blood of the goat sacrificed to God should be spilled, and two other goats are brought and lots are drawn. Granted, according to Rabbi Yoḥanan, who said that animals that become disqualified are permanently rejected, even after the source of their initial disqualification is no longer present, due to that reason the scapegoat is left to die. However, according to Rav, who said that animals are not permanently rejected, why is the scapegoat left to die?

Rav could have said to you: I did not state my opinion in accordance with the opinion of Rabbi Yehuda. I stated my opinion in accordance with the opinion of the Rabbis. Rabbi Yehuda holds that disqualified animals are permanently rejected and communal sin-offerings may be left to die. The Rabbis disagree with both issues and hold that disqualified animals are not permanently disqualified, and communal sin-offerings that are disqualified are not left to die, but rather graze until they develop a blemish, and then are sold. Rav, who holds that the remaining goat from the first pair is sacrificed, states his opinion in accordance with the opinion of the Rabbis, i.e., that disqualified animals are not permanently rejected.

The Gemara comments: Granted, according to the opinion of Rav, Rabbi Yehuda and the Rabbis disagree with regard to whether disqualified animals are permanently rejected. However, according to the opinion of Rabbi Yoḥanan, who holds that even according to the Rabbis the remaining goat of the first pair is left to graze, with regard to what principle do Rabbi Yehuda and the Rabbis disagree? Rava said: Didn’t we say that the language of the mishna is precise in accordance with the opinion of Rav, and it is difficult to explain the mishna’s language in accordance with the opinion of Rabbi Yoḥanan?

We learned in the mishna that a communal sin-offering is not left to die. This indicates that the sin-offering of an individual in a case like this is left to die. Granted, according to the opinion of Rabbi Yoḥanan, who holds that the remaining goat from the first pair is left to graze until it develops a blemish, it can be explained that the sin-offering of an individual in a comparable case is killed, in accordance with the opinion that Rabbi Abba said that Rav said. As Rabbi Abba said that Rav said: