The end of chapter 1! Does the goat that is sent to "Azazel" atone for kohanim? Unclear, but they have other means of atonement. Plus, the dispute between Rabbi Yehudah and Rabbi Shimon on atonement. And, with the new chapter, a long mishnah, beginning with the case of a person who touches an impure thing and then enters the holy (or handles the holy foods) - but inadvertently (namely, the transgression is "hidden from him" - the consequences depend on the particulars. And the mishnah continues with many cases, with details about purity -- including extending the size of Jerusalem or the courtyard of the Temple. Plus, the case of where the action is known, but not the impurity (specifically in the case of a sheretz -- creepy-crawly).

On Yom Kippur atoning for sin, regardless of a person's regret. With a dive into Rabbi Yehudah vs. Rebbe (Rabbi Yehudah HaNasi), as to the extent of the atonement and what happens with unrepented sins. And which view underlies or agrees with the mishnah? Also, the sacrifices atone - but only with repentance, so isn't that going to be the case with Yom Kippur too? But even if Yom Kippur does atone without teshuvah, what happens if the thing to atone for is the violation of Yom Kippur itself?

What can be done with an animal designated for offering that is no longer needed for whatever reason (that does not include a blemish to the animal)? For example, if the owner (the one who sinned) died...so he can't carry out the plan for atonement? Several possible solutions are considered. Also, going back to the atonement of Yom Kippur and all the kinds of transgressions it applies to. Including, it seems, sins for which a person did not repent! (as long as the sinner isn't denying God's existence)

More on the animals that were consecrated for a year, yet not used within the year, and now what? The case of grain offerings is brought to determine what happens in the case of "t'vul yom," someone awaiting the end of the day for his dunking in a mikveh to take full effect. Also, physical sanctity of communal offerings can be conditional. As with the first case, what if the item isn't used, but before it's truly been sanctified? It's a dispute whether you can redeem the animals, let them out to pasture to incur a blemish, or to have to wait and let the animal die. Plus, the red heifer - parah adumah - can it really be conditional ?

Parsing the specific goats - Rosh Chodesh, festivals, Yom Kippur - where each atones for specific things, and is where each thing can't usurp the atonement property of the others, or be used for other things. The particulars of the offering of the goats also make the difference in how and for what they each atone (sin-offerings have different procedures, including different locations of offering - inner and outer altars). Also, other animals that have been consecrated for the daily offerings - the consecration last for a year. If the animal develops a blemish, the sanctity can be redeemed, but what if there's no blemish, just the consecration expires. A parallel is drawn to ketoret, incense - in terms of desacralizing incense that wasn't used within the year of consecration.

Continuing on the question of atonement and how one way to atone doesn't necessarily atone for other needs for atonement. In this case, the he-goats of Yom Kippur vs. the goats of Rosh Chodesh. [What's What: Binyan Av] And where do the offerings of the holidays fit in with the Rosh Chodesh offerings and those of Yom Kippur? Plus, the linguistic comparison of "avon" - sin - for the goats of Rosh Chodesh and the tzitz, the front plate worn by the kohen gadol. Though the conclusion leads to great specificity in what atones for what.

Does the goat-offering atone for 3 different kinds of impurities? The verse indicates it won't atone for all kinds of impurities, only some of them. But what kind of impurities does it atone for? Perhaps for an idolater - but it's too egregious of a transgression. Perhaps for a woman after childbirth -- but what is her sin for which she brings a sin-offering? Perhaps she has (falsely) sworn off relations with her husband in the throes of labor (but it's a machloket). So the Gemara comes around to talking again about the impurity that is brought into the Temple or with regard to its sanctified foods -- inadvertently, to be sure. But how does this atonement relate to the atonement provided by the day of Yom Kippur? What if a person doesn't have time to bring the atoning offering before Yom Kippur?

An investigation into the verses that teach that the sliding scale sacrifice is offered to atone for bringing impurity into the Temple, or the consecrated foods. Also, a long baraita on these violations and the specific sliding-scale offering, including 3 specific kinds of impurity, and the question what the Yom Kippur se'ir (he-goat) atones for.

On the shades of white of tzara'at, in terms of color and brightness, and how they were to be compared, and perhaps even mixed. With various analogies to help explain the relationships among the various colors and intensities. With a possible dig at the Roman empire, in the last analogy.

Beginning on the previous daf - we have a deep dive into the halakhic approach, when it comes to interpreting the biblical text. Rabbi Yehudah HaNasi uses "ribui u-miyut" -- amplification and limitation (vs. "k'lal u-p'rat" -- generalization and specification). Both approaches infer meaning and practical applications from the wording of the biblical text. It turns out that either is acceptable, as long as the scholar is consistent. Which was Rabbi Yehudah HaNasi's approach, though? Also, a return to the case of carrying from private-to-public domain from the mishnah, with the appropriate comparison to the mishnah and its cases at the beginning of Tractate Shabbat.