(Mishnah): The two goats of Yom Kipur, the Mitzvah is for them to be equal in appearance, height and value, and they are bought at once.

Even if they are not equal, they are Kosher. If he bought one today and one tomorrow, they are Kosher.

If one of them died - if before the lottery one of them died, we take a mate for the second;

If it died after the lottery, he brings two and makes a lottery on them from the beginning. He says "if the one of Hash-m died, this on which the lot for Hash-m fell, it will be in place of it. If the one la'Azazel died, this on which the lot for Hash-m fell, it will be in place of it.'' (The Gemara will correct this.)

The second one (for Hash-m, if that of Azazel died) grazes until it gets a Mum, and it is sold, and its money falls to Nedavah, for a Chatas of the Tzibur does not die. R. Yehudah says, it dies.

Further, R. Yehudah said that if the blood spilled, the [Se'ir] ha'Mishtale'ach dies. If the Mishtale'ach dies, we spill the blood.

(Gemara): It says "Se'irim''. Se'irim must refer to at least two. If so, why does it say "Shnei''? This teaches that they should be equal.

It says [about Musaf Shabbos] "Kevasim''. Kevasim must refer to at least two. If so, why does it say "Shnei''? This teaches that they should be equal.

It says [for Taharas Metzora] "Tziporim''. Tziporim must refer to at least two. If so, why does it say "Shtei''? This teaches that they should be equal.

It says "Chatzozeros''. Chatzozeros must refer to at least two. If so, why does it say "Shtei''? This teaches that they should be equal.

Question (R. Chagai, to R. Yosah): "V'Amdu Shnei ha'Anashim Asher Lahem ha'Riv Lifnei Hashem'' - will you say that Anashim must refer to at least two. If so, why does it say "Shnei'' - to teach that [both litigants] should be equal?!

[You cannot say so, for] it says "Lo Sateh Mishpat Ger Yasom.'' We find that a convert can be judged with (i.e. opposing) one who is not a convert, and an orphan can be judged with one who is not an orphan, and a widow can be judged with one who is not widow! (Another verse says "Arur Mateh Mishpat Ger Yasom v'Almanah - HA'GAON RAV C. KANIEVSKY, SHLITA.)

Why does it say "Shnei''? Rather, it is free to equate for a Gezeirah Shavah [to teach about witnesses - PNEI MOSHE]. It says here Shnei, and it says below "Shnei [Anashim ba'Machaneh].'' Just like Shnei below is men and not women and not children, also Shnei here is men and not women and not children;

We learn that a woman cannot testify. From now, we know that a woman cannot judge.

(R. Yosi bei R. Bun citing Rav Chunah citing Rav Yosef): It says here "Al Pi Shnayim Edim'', and it says below "va'Yish'aru Shnei Anashim ba'Machaneh'' - just like Shnei below is men, and not women and not children, also Shnei here is men, and not women and not children;

If so, why does it say "v'Amdu Shnei ha'Anashim''? One may not stand and one sits, one is silent and one speaks, one speaks as much as he needs, and one you (the judge) tell him to be concise;

The judge may not smile at one and look crossly at the other, [or] make one stand and seat the other.

In the name of R. Yishmael they said, he tells [an Ashir going to Din with an Oni] "dress like he is dressed, or dress him like you are dressed.''

R. Yehudah: I heard that if the judge wants, he may seat both of them. What is forbidden? One of them stands, and one of them sits. One speaks as much as he needs...

Note: In Sanhedrin 19a-b, we find that Shimon ben Shetach insisted that Yanai ha'Melech stand, and this resulted in the death of the other judges! Tosfos there says that there is no Heter for both to sit in capital cases, or at the time testimony is accepted. Alternatively, the episode is unlike R. Yehudah (Ri'az).

(R. Ba citing Rav Huna): The witnesses must stand when they give their testimony.

(R. Yirmeyah citing R. Avahu): Even the litigants must stand when [the judges] accept [the witnesses'] testimony.