MISHNAH: They built him a ramp because of the Babylonians80In the Babylonian tradition (Babli 66b) the misbehaving people were Alexandrians. This is rejected in the Yerushalmi. who were plucking his hair and saying to him, go quickly, go quickly. The venerables of Jerusalem were accompanying him to the first hut81The person leading the scapegoat has the obligation to go to the desert; the people accompanying him cannot leave their Šabbath domain, 2’000 cubits or 7½ stadia.. There were ten huts between Jerusalem and the cliff, 90 stadia, 7½ per mil8230 stadia are 1 parasang or 4 mil.. The Greek stadion is a very badly defined measure; the reference here probably is to Egyptian measures; cf. Introduction to Tractates Šabbat and Eruvin.The huts were equally spaced, one mil apart. 90 stadia are 12 mil; as indicated in Mishnah 5 the people whose Sabbath domain was centered at the tenth hut could accompany him only for one mil; the last mil to the cliff he had to go by himself..At each hut one tells him, here is food, here is water, and one accompanies him from hut to hut except for the last leg where one does not come with him to the crag but stands afar and observes his actions8230 stadia are 1 parasang or 4 mil.. The Greek stadion is a very badly defined measure; the reference here probably is to Egyptian measures; cf. Introduction to Tractates Šabbat and Eruvin.The huts were equally spaced, one mil apart. 90 stadia are 12 mil; as indicated in Mishnah 5 the people whose Sabbath domain was centered at the tenth hut could accompany him only for one mil; the last mil to the cliff he had to go by himself.. HALAKHAH: There are Tannaim who state, he compressed his body83The verb כבש means “to compress” (also to preserve edibles by vinegar or extended cooking, processes which shrink the volume); the noun כבש means “a ramp” (“preserve” is כבוש). It is left undecided whether the Mishnaic expression is to be read as a verb, that the man accompanying the scapegoat has to make himself inconspicuous, or as a noun, as translated in Mishnah 4.. There are Tannaim who state, a genuine ramp. Rebbi Ḥiyya bar Joseph said, the Alexandrians were saying, until when do you attribute the misconduct to us80In the Babylonian tradition (Babli 66b) the misbehaving people were Alexandrians. This is rejected in the Yerushalmi.? “The venerables of Jerusalem were accompanying him to the first hut81The person leading the scapegoat has the obligation to go to the desert; the people accompanying him cannot leave their Šabbath domain, 2’000 cubits or 7½ stadia..” It was stated84Tosephta 3:13, Babli 67a.. “Ten huts within twelve mil, the words of Rebbi Meïr. Rebbi Jehudah says, ten85In the parallel sources: Nine. There is no reason to adapt the Yerushalmi to the Babli sources. If each hut is at distance 1 mil from the preceding, the last hut is at mil10, from which it is another two mil to the crag. In the reading of the Babli, the distance of the crag from the wall of Jerusalem would only be 11 mil for R. Jehudah. huts within ten mil. Rebbi Yose said, five [and all of them by eruv;]86Corrector’s addition from the Babli, probably incorrect, since in the Yerushalmi version R. Yose accepts that his son’s R. Eliezer’s (should be R. Eleazar) argument parallels his own. and so my son Eliezer said to me, I can make them five by eruv87If one does not accept the corrector’s addition, the huts postulated by R. Yose are at distances 2, 4, 6, 8, 10. The venerables of Jerusalem go halfway to the first hut, where they are met by people from the first hut who will accompany the scapegoat halfway to the second hut, etc., and the people of the fifth hut will stop one mil from the crag, as described in the Mishnah. In the version of R. Eliezer (Eleazar) ben R. Yose (in the Tosephta, R. Yose ben R. Jehudah), the venerables of Jerusalem make an eruv outside the city walls which allows them to accompany the scapegoat for two mil. At the end of these two mil they are met by people from the first hut who made an eruv halfway to the meeting point; they accompany to the first hut which is at distance 4 from the city wall. Another group of people who made an eruv in the opposite direction accompany the scapegoat halfway to the next hut which is at distance 8. In this version, the person leading the scapegoat has to walk the last two mil alone since the second group of people from the second hut have to stop at mil 10. “At each hut one tells him, here is food, here is water.” In order to strengthen him. Why? For the evil inclination desires only what is forbidden to him. As the following: Rebbi Mana went to visit Rebbi Haggai who was weak On the Day of Atonement. He told him, I am thirsty; he answered him, drink. R. Haggai was very old at this moment, having been a student of R. Zeˋira, the teacher of R. Jeremiah, the teacher of R. Jonah, father and teacher of R. Mana. He left him and went away.⁠a After an hour he visited him and asked him, how is your thirst? He told him, the moment you permitted me it went away. Rebbi Ḥiyya bar Abba told the following case: A man was walking in public On the Day of Atonement. with his daughter. His daughter said to him, my father, I am thirsty. He said to her, wait a little bit. She said to him, my father, I am thirsty. He said to her, wait a little bit, and she died. When Rebbi Aḥa finished the musaf prayer88On the Day of Atonement. he said before them His congregants., our brothers, he who has small children should leave because of them91To feed them and give them to drink. Since little children are not required to fast, permitting them to drink would not quell their thirst; they actually have to be given to drink.