meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Moed/Yoma/English/Sefaria Community Translation.txt"}
text: Yoma
  יומא
  Sefaria Community Translation
  
  
  Yoma
  
  
  
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  It is taught elsewhere: Seven days before the burning of the [red] calf, they would separate the priest who was to burn the calf from his house [and bring him] to the chamber overlooking the [Temple] building from the northeast, and it was called the 'Chamber of the House of Stone.' And why was it called 'Chamber of the House of Stone'? Because all of its work (ie. the work done inside) was with Manure vessels, Stone vessels, and Earthenware vessels [all three of which cannot contract impurity].
  What is the reason for this? Because a Tevul Yom is purified through the calf, as it is taught,
  
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  Why was the first Temple destroyed? Because of three things in it: Idolotry, sexual immorality, and bloodshed. Idolotry, as it is written:  For the bed is too short for a man to stretch himself and the covering too narrow when he gathers himself up. (Isaiah 28:20).
  Rabbi Yochanan said: 
    
  But the Second Temple, they were occupying themselves with Torah, commandments, and kind deeds, why was it destroyed? Because there was in it baseless hatred (lit. free hatred) to teach you that baseless hatred is equal opposite three sins:
  idol worship, sexual sins, and murder
  
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  The heads of the stalks and sprinkles Abaye says
  
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  R. Eleazar said: Whosoever counts Israel, transgresses a [biblical] prohibition, as it is said: Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured. R. Nahmab. Isaac said: He would transgress two prohibitions, for it is written: ‘Which cannot be measured nor numbered’.
  R. Samuel b. Nahmani said: R. Jonathan raised an objection: It is written: ‘Yet the number of the children of Israel shall be as the sand of the sea,’ and it is also written: ‘Which cannot be numbered?’ This is no contradiction: Here it speaks of the time when Israel fulfils the will of the Lord, there of the time when they do not fulfil His will.  Rabbi, on behalf of Abba Jose son of Dosthai, said: This is no contradiction: Here it speaks of [counting done] by human beings, there of counting by Heaven. R. Nehilai b. Idi said in the name of Samuel: As soon as a man is appointed administrator of a community, he becomes rich — First it was written: ‘And he counted them by means of pebbles,’ and, in the end, ‘And he counted them by means of sheep’. But perhaps these sheep were of their own? — Then what is remarkable about it?  And he strove in the valley. R. Mani said: Because of what happens ‘in the valley’: When the Holy One, blessed be He, said to Saul: Now go and smite Amalek, he said: If on account of one person the Torah said: Perform the ceremony of the heifer whose neck is to be broken, how much more [ought consideration to be given] to all these persons! And if human beings sinned, what has the cattle committed; and if the adults have sinned, what have the little ones done? A divine voice came forth and said: Be not righteous overmuch. And when Saul said to Doeg: Turn thou and fall upon the priests, a heavenly voice came forth to say: Be not overmuch wicked. R. Huna said: How little does he whom the Lord supports need to grieve or trouble himself! Saul sinned once and it brought [calamity] upon him, David sinned twice and it did not bring evil upon him — What was the one sin of Saul? The affair with Agag. But there was also the matter with Nob, the city of the priests? — [Still] it was because of what happened with Agag that Scripture says: It repenteth Me that I have set up Saul to be king. What were the two sins of David? — The sin against Uriah and that [of counting the people to which] he was enticed.  But there was also the matter of Bathsheba? — For that he was punished, as it is written, And he shall restore the lamb fourfold: the child, Amnon, Tamar and Absalom. But for the other sin he was also punished as it is written: So the Lord sent a pestilence upon Israel from the morning even to the time appointed? — There his own body was not punished — But in the former case, too, his own body was not punished either? Not indeed? He was punished on his own body, for Rab Judah said in the name of Rab: For six months David was smitten with leprosy, the Sanhedrin removed from him, and the Shechinah departed from him, as it is written: Let those that fear Thee return unto me, and they that know Thy testimonies, and it is also written: Restore unto me the joy of Thy salvation. But Rab said that David also listened to evil talk?— We hold like Samuel [who says] that David did not do so. And even according to Rab, who says that David listened to calumny, was he not punished for it? For Rab Judah said in the name of Rab. At the time when David said to Mephibosheth: I say: Thou and Ziba divide the land, a heavenly voice came forth to say to him: Rehoboam and Jeroboam will divide the Kingdom. 
  
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  R. Kattina said: Whenever Yisrael came up to the Festival, the curtain [of the Beis Hamidash] would be removed and the Keruvim would be shown to them, and their bodies would be intertwined with one another; they would say to them: "Look! You are beloved before God as the love between man and woman."
  
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   Reish Lakish said: When the heathens [Babylonians] entered the Temple and saw the keruvim [cherubs] – who were clinging to each other, they carried them out and said:  "These Israelites… occupy themselves with such things!"
  
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  yoma 1
  
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   ...(Leviticus 18:4) "You shall do My ordinances." Things that had they (not) been written (in the Torah), it is fitting that they should have been written; and these are:  Idol worship, and forbidden sexual relations, bloodshed, theft, and blessing (cursing) God.
  
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   Was it not taught: The twenty-fifth of Tevet is the day of Mount Gerizim, on which mourning is prohibited.
  It is the day on which the Cutheans requested the Temple of  God from Alexander of Macedonia [the Great] to destroy it, and he had given it to them. The people came and informed Shimon the Righteous. What did [Rabbi Shimon] do? He donned priestly garments, and wrapped himself in priestly garments, some of the noblemen of Israel went with him carrying fiery torches in their hands, they walked all the night, some walking on one side and others on the other side, until the dawn rose. 
  When the dawn rose he [Alexander] said to them:  Who are these? They answered: The Jews who rebelled against you.  As he reached Antipatris, the sun having shone forth, they met.  When he saw Simeon the Just, he descended from his carriage and bowed down before him. They said to him: A great king like yourself should bow down before this Jew?  He answered: His image it is which wins for me in all my battles.
  He said to them: What have you come for? They said: Is it possible that starworshippers should mislead you to destroy the House wherein prayers are said for you and your kingdom that it be never destroyed! He said to them: Who are these?  They said to him: These are Cutheans who stand before you He said: They are delivered into your hand.
  At once they perforated their heels, tied them to the tails of their horses and dragged them over thorns and thistles, until they came to Mount Gerizim, which they plowed and planted with vetch, even as they had planned to do with the House of God.  And that day they made a festive day.
  
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   On Yom Kippur it is prohibited to eat, drink, wash oneself, lathe oneself, wear leather sandals (shoes), or marital relations. And the King and the Bride may wash their faces and a new mother may wear shoes. These are the words of R. Eliezer. But the Sages prohibit this.
  
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   (Leviticus 16, 29) "You shall afflict your souls". Perhaps one should sit in the heat or in the cold in order to be in pain. Therefore the verse taught (Leviticus 16, 29) "And all the work you shall not perform" Just as one refrains from work and does not perform, so too affliction one refrains but does not perform.
  
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  It is written (Numbers 11:9), "And when the dew fell on the camp at night [the dew descended upon it]," and it is written (Exodus 16:4), "and the people will go out and gather," and it is written (Numbers 111:8), "The people traveled and gathered it." Behold, how is this? [For] the righteous ones, it landed at the entrance of their homes, the intermediate ones went out and gathered [it], the evil ones traveled and gathered [it].
  It is written, "bread", and it is written, "cakes (patties)," and it is written, "and they ground." Behold, how is this? [For] the righteous ones bread, the intermediate ones cakes, the evil ones ground [it] in a mill.
  "or pounded it in mortars"(Numbers 11:8) - Rav Yehuda said that Rav said; and if you want to say, Rabbi Chama bar Chanina, “It teaches, that along with the manna, there fell for Israel, women’s ornaments that are pounded with mortars.”  “and cooked it in pots” (Numbers 11:8) - Rabbi Chama said,  “It teaches that along with the manna, there fell for Israel, cooking spices.”
  “and they brought to him more voluntary gifts every morning” (Exodus 36:3) - what is [meant by] “each morning?”  Rabbi Shmuel bar Nachmani said, Rabbi Yonatan said,  “From something that fell for them each morning – it teaches that along with the manna, there fell for Israel, precious stones and pearls.  “And the <i>nesi’im</i> (elevated ones, which usually refers to elevated men, but can also refer to clouds) brought the onyx stones” (Exodus 35:27). It was learned, "Literal <i>nesi’im</i> (clouds), and so it states (Proverbs 25:14), “<i>Nesi’im</i> and wind there is, but rain there is not.”
   “and the taste of it was as the taste of a cake (<i>leshed</i>) baked with oil” (Numbers 11:8) - Rabbi Abahu said, “Just like this <i>shad</i> (breast), a baby tastes several tastes; so too, the manna - the whole time that Israel was eating it, it gave off several tastes.”
  
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  R' Yehudah and R' Shmuel bar Yehudah were stranding on the bank of the river Papa atthe ford of Hatzdad, and Rami bar Papa was standing on the other side. He shouted to them: what is the law about crossing over to you in order to ask a question in the law? R' Yehudah said to him: This is Rav and Shmuel who both said: Go across, so long as one does not take his hand out of the bosom of his shirt. There are those who say: R' Shmuel bar R' Yehudah said to him  'it is a baraita - go across, so long as one does not take his hand out of the bosom of his shirt
  R' Yosef disagreed. And is this permitted even on a weekday?! It is written "...he measured one thousand cubits, and he led me through the water, water reaching the ankles." (Ezekiel 47:3) From here that it is permitted to cross water up to one's ankles. "And he measured one thousand and led me through the water, water reaching the knees..." (Ezekiel 47:4) From here that it is permitted to cross water up to one's knees. "...and he measured one thousand and he led me though water that reached the loins." (ibid.) From here that it is permitted to cross water up to one's loins. From here on "And he measured one thousand, a stream that I could not cross..." (Ezekiel 47:5)
  
  Abaye said: A river with rapidly flowing water is different.
  Perhaps one could swim across? The Scripture says "... for the water was so high that it was water for swimming (mei sachu)..." (ibid.) What is mei sachu? Swimming, because this is what they call swimmers 'sayacha.' Perhaps one can take a little boat across? The Scripture says "...where a galley with oars shall not go..." (Isaiah 33:21) Perhaps one can take a large boat across? The Scripture says "...and a great ship shall not pass." (ibid.) This implies just as R' Yosef interprets it 'No fisher's boat goes there, no big boat traverses it.'
  R' Yehudah ben Pazi said: Even the angel of death does not have permission to cross it. It says here "where a galley with oars (shayit) shall not go" and it is written there "From going to and fro (mishut) on the earth." (Job 1:7)
  R' Pinchas said in the name of R' Huna of Tzippori: The spring which comes out of the Holy of Holies at first is like the antennae of locusts. Once it reaches the entrance of the Sanctuary it becomes as the thread of the warp. Once it reaches the Hall it becomes as the thread of the woof. Once it reaches the entrance of the Courtyard, it becomes as the mouth of a small bottle and this is what is taught: R' Eliezer ben Yaakov says -  water
  
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  will bubble out from under the threshold of the House in the future. From there onwards it will increase and rise until it reaches the entrance of the House of David. Once it reaches the entrance of the House of David it will become a fast flowing river in which men and women who are impure from emissions, menstrual women and post-partum women will wash, as it says "On that day, a spring shall be opened for the house of David and for the inhabitants of Jerusalem, for purification and for sprinkling." (Zechariah 13:1)
  
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  Come and hear [a proof]: That which Rabbah bar Shmuel taught,  "'We feed a pregnant woman [on Yom Kippur] who [has a craving because she] smelled [it] until she returns to [herself]; and we feed someone bitten by a mad dog from the lobe of its liver; and we apply medication to someone who has pain in his mouth on Shabbat' - these are the words of Rabbi Eliezer ben Yosse in the name of Rabbi Matya ben Charash. And the Sages say,  'With this [we agree] but not with the other.'" To which [one] does "with this" refer? If I will say [it refers] to the pregnant woman, it is obvious. Is there anyone who says that a pregnant woman is not [given to eat]? Rather, is it not [referring] to the medication? [Hence,] we hear from it [that we can apply medication to a pain in the mouth on Shabbat].
  Rav Ashi said,  "Our mishna is also exact [in indicating this through a close reading], 'And Rabbi ben Matya ben Charash also said, "we apply medication to someone who has pain in his mouth on Shabbat"' and the Sages do not disagree about it. And if it was that the Sages disagreed about it, let [the cases] be mixed [and there would have been no reason to differentiate this case from the other ones by the phrase, 'also said'] and let them be taught [together] and let the rabbis disagree [with all of them] at the end." We hear from this [conclusively that the proposition is correct.
  "Because of possible danger to his life, etc." Why does it then need to say, "and when there is a doubt about [the saving of] lives, it supersedes [the observance of] Shabbat?" Rav Yehudah said that Rav said, "Not only about the doubt on this Shabbat did they say [there is sufficient reason to violate the Shabbat], but rather even concerning the doubt on another Shabbat."
  How is this? For example, they evaluated him [to require a doseage] for eight days and the first day [of the treatment] was Shabbat. What is it that you would say [in opposition were it not for this inference]? Let him wait until the evening, so that we do not desecrate the Shabbat twice because of  him. We infer [however, that such is not the case].
  We also taught [similarly to this understanding in an early authoritative statement], "We heat up hot water for a sick person on Shabbat, whether it is to give him to drink or whether it is to give him health (to bathe him). And not only on this Shabbat did they say [this], but rather [also] regarding another Shabbat. And we do not say, 'Let us wait in case he becomes healthy,' but rather we heat it up immediately, since a doubt about [the saving of] lives supersedes [the observance of] Shabbat. And not just a doubt on this Shabbat, but rather even a doubt on another Shabbat.
  And we do not do these things by the agency of gentiles nor by the agency of Cuthites, but rather by the agency of prominent Jews. And we do not say to do these things based on the [opinion] of women nor on the [opinion] of Cuthites, but we do combine them to a differing (minority) opinion."
  Our rabbis taught,  "We engage in the saving of lives on Shabbat, and the one who shows alacrity [in this] is praiseworthy and we do not need to get permission from the court [to do so]. How is this?  If he saw an infant fall into the sea, he spreads out a net and brings him up,  and the one who shows alacrity [in this] is praiseworthy and we do not need to get permission from the court [to do so]" - and even though he traps fish. "If he saw an infant fall into a pit, he uproots its [wall's] section[s] and brings him up,  and the one who shows alacrity [in this] is praiseworthy and we do not need to get permission from the court [to do so]" - and even though he builds a step.
  "If he saw that a door was locked in front of an infant, he breaks it and brings him out, and the one who shows alacrity [in this] is praiseworthy and we do not need to get permission from the court [to do so]" - and even though he has in mind to break it into [usable pieces]. "We extinguish and make a separation line [of water] in front of a fire on Shabbat, and the one who shows alacrity [in this] is praiseworthy and we do not need to get permission from the court [to do so]" - and even though he brings down [the flames and produces coals].
  And it is necessary [to inform us of all these cases]. Since if we had been informed about the [case of the] sea, [we would think] it is because, by and by, [the infant] would go away [and be lost], but [in the case of the] pit, where he is sitting [in one place], I would say no. [Hence] it is necessary. 
  And if we would have been informed about [the case of the] pit, [we would think] it is because he would panic, but [in the case of the] door being locked, it is possible for [the adult trying to save him] to sit on [the other] side of the door and sway him with [the sound of] nuts [in order to calm him. Hence] it is necessary. 
  "We extinguish and make a separation line" - why do I [need to know this, since it would be obvious, given that the saving of lives is involved]?  [To tell me] that even in a different courtyard [may you do this].
  Rav Yosef said that Rav Yehuda said that Shmuel said, "We do not go after the majority concerning the saving of lives." How is this? If we will say that there are nine Jews and one Cuthite among them [and we are not sure which one of the ten is covered under a pile of stones and in danger of death], the majority are Jews;  (but rather) [if they were] half and half, we [already know that we] are lenient in the case of a doubt regarding the saving of a life. 
  But rather that there are nine Cuthites and one Jew. This is also obvious, as they are fixed, and all fixed items [about which I have a doubt as to the identity of one of them] are [considered] like they are half and half (there is an equal chance of it belonging to one group as to the other, even though one is more numerous).
  No, it is necessary [in a case of] a different courtyard. What is it that you would say [in opposition were it not for this inference]? Anything [the identity of which is in doubt] that is removed [from its place and not fixed] is [considered] to have been [part of] the majority. We infer [however,] that we do not go after [such a] majority concerning the saving of lives.
  But that is not so! And was it not that Rav Assi said that Rabbi Yochanan said,  "If there are nine Cuthites and one Jew in the same courtyard, we act to save the life [of an unidentified member of the ten] , if they are in a different courtyard, we do not act to save him." That is not a difficulty. [Our case is] that they have all been removed; [the case just presented is] that only some of them have been removed. 
  And did Shmuel say this? And was it not taught, "[If] one found an abandoned child [in the city]: If most [of the residents] are Cuthites, it is a Cuthite; and if most are Jews it is a Jew; [and if] it is half and half it is a Jew." And Rav said, "They only learned this regarding sustaining it, but not regarding its pedigree."  
  
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  R. Ishmael, R. Akiba and R. Eleazar b. Azariah were once on a journey, with Levi ha-Saddar20 and R. Ishmael son of R. Eleazar b. Azariah following them. Then this question was asked of them: Whence do we know that in the case of danger to human life the laws of the Sabbath are suspended? — R. Ishmael answered and said: If a thief be found breaking in.21 Now if in the case of this one it is doubtful whether he has come to take money or life; and although the shedding of blood pollutes the land, so that the Shechinah departs from Israel, yet it is lawful to save oneself at the cost of his life — how much more may one suspend the laws of the Sabbath to save human life! R. Akiba answered and said: If a man come presumptuously upon his neighbour etc. thou shalt take him from My altar, that he may die.22 I.e., only off the altar, but not down from the altar.23 And in connection therewith Rabbah b. Bar Hana said in the name of R. Johanan: That was taught only when one's life is to be forfeited,
  
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   Rabbi Akiva said: Happy is Israel before the One who purifies you. Who purifies you? Your Parent in Heaven. As it says, "I will sprinkle pure waters upon you and purify you" (Ezekiel 36: 25). And it says, "God is the hope (Mikveh) of Israel" (Jeremiah 17:13). Just as a mikveh purifies the ritually impure, so too does the Holy Blessed One purify Israel.
  
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      And yet, Reish Lakish said: Repentance is great, for intentional sins are made for him into virtues, as it says (Ezekiel 33:19), "And when the wicked turneth from his wickedness, and doeth that which is lawful and right, he shall live thereby."  
   
  Rabbi Yitzhak said: "They said in the West in the name of Rabbah, son of Mari: 'Come and see that God's character is not like that of (a person of) flesh and blood.   This is the character of (a person of) flesh and blood: If one mocks his fellow with words, it is doubtful whether that person can be appeased by him or not.  And even if you say he can be appeased, it is doubtful whether he can be appeased merely with words or not.  
  But God, if a man commits a transgression in secret, is appeased by him merely with words.  As it is said: "Take with you words, and return to the Lord." (Hosea 14:3) And not only that, God considers it a good deed! As it is said: "Accept that which is good." (ibid.) And not only that, Scripture exalts him as if he had sacrificed bulls.  As it is said: "We will offer the bulls of our lips." (ibid.) In case you say that bulls are obligatory, Scripture says: "I will heal their backsliding, I will love them freely." (Hosea 14:5)
    
     
       
   
      
  Our Rabbis taught: Sins that one confessed on this Yom Kippur, s/he should not confess to them on another Yom Kippur, but if s/he repeated them s/he should confess to them on another Yom Kippur. If one does not repeat them and confesses again, scripture says about that person (Proverbs 26:11) "As a dog that returneth to his vomit, So is a fool that repeateth his folly."
  Rabbi Eliezer Ben Yakov says All the more so that s/he is praiseworthy, as it says, (Psalms 51:5) "For I know my transgressions; And my sin is ever before me." So how do I associate "As a dog that returneth do his vomit?" According to Rav Huna, as Rav Huna says, Once a person commits a sin and repeats it, it is permitted to them. Do you really believe that it is permitted to them? Rather, I will say it is made for them as if it is permitted
  
  Daf 87a
  
      
  
  
   
   
    
        
     
  [Transgressions between a person and God, etc.]... Rav Yosef, son of Havu, pointed out the following contradiction to Rabbi Abahu: (Yom Kippur atones for transgressions between a person and God, but for) transgressions against one's neighbor, Yom Kippur cannot atone (until he appeases his neighbor). Isn't it also written: "If one person sins against another, God will mediate for him."? (1 Samuel 2:25) Who is God (in this scenario)? The judge.
  If so, how do we understand the end of that verse? "But if a person sins against God, who will mediate for him?" What he means to say is: If a person sins against another person, God will mediate for him and his fellow will forgive him. But if a person sins against God, who will mediate for him? Only repentance and good deeds.
  Rabbi Yitzhak said: "One who angers his fellow, even merely through words, must appease him.  As it is said: 'My son, if you take a pledge for your neighbor, if you clasp hands for a stranger, you are ensnared by the words of your mouth.  Do this now, my son, and be saved, since you are at another's mercy: Go! Humble yourself and beg your neighbor.' (Proverbs 6:1-3)" If you have financial means, open the palm of your hand to him (i.e. pay him).  And if not, gather many others around him.
  Rav Hisda said: "It is necessary to appease him with three rows of three people (each).  As it is said: 'He comes before men and says, "I have sinned and perverted that which is right, and it has not profited me.' (Job 33:27)"
  Rabbi Yossi, son of Hanina, said: "One who begs a favor of his fellow should not ask it of him more than three times.  As it is said: 'Please, forgive please...and now please forgive.'  (Genesis 50:17)" And if he [against whom he had sinned] has died, he should bring ten people and stand them around his grave and say: "I have sinned against the Lord, the God of Israel, and against so-and-so whom I have injured."
  Rabbi Abba once had a grievance with Rabbi Yirmiyah.  He (Rabbi Yirmiyah) went and sat down at Rabbi Abba's door.   When the maid pour out water, some drops touched his head.   He said: "They have made me like a dung-heap!" He recited this passage about himself: "He raises the need from the dung-heaps." (Psalms 113:7) Rabbi Abba heard and went out to face him and said to him:  "Now, I must come forth to appease you! As it is written: 'Go, humble yourself and beg your neighbor.'" (Proverbs 6:3)
  When Rabbi Zeira had a grievance against a certain person, he would pass by them repeatedly and show  that he was willing to reconcile, so that they would come out and appease him.  
  Rav once had a grievance with a certain butcher.  The butcher did not come before him (to reconcile).   On the eve of Yom Kippur he (Rav) said: "I will go to appease him." Rav Huna met him and asked him: "Where are you going, Master?" He said: "To appease so-and-so." He (Rav Huna) said (to himself): "Abba is about to cause one's someone's death."  Rav came and stood over the butcher, who was sitting and chopping (an animal's) head.  He raised his eyes and said to him: "You're Abba!? I have no grievance with you." (Also possibly: "I will have nothing to do with you.") While he was chopping the head, a bone flew off, struck him in the throat, and killed him.  
  Once Rav was expounding upon a Biblical text before the Rabbis, and there entered
  
  Daf 87b
  
  Rabbi Hiyya.  Rav returned to the beginning (and began again).  Bar Kapara entered.  Rav returned to the beginning (and began again).   Rabbi Shimon, the son of Rabbi, entered.  Rav returned to the beginning (and began again). Rabbi Hanina, the son of Hama, entered.  Rav said: "All this continually going back! Let's go!!" He did not return (to the beginning).   Rabbi Hanina was angry.  Rav went to him on thirteen eves of Yom Kippur, but could not appease him.
  But how could Rav do so? Didn't Rabbi Yosi, the son of Hanina, say: "One who requests a favor from his fellow should not request it from him more than three times."? Rav is different. And how could Rabbi Hanina do so? (withholding forgiveness) Didn't Rabba say: "One who overlooks his own principles/character traits, all his transgressions are overlooked."?
  Rather, Rabbi Hanina had seen in a dream that Rav was being hanged from a date tree.  And everyone knows that one who is hanged from a date tree (in a dream) will become head (of an Academy).   He (Rabbi Hanina) said (to himself): "Derive from it that authority will be given to him." And so he would not be appeased, so that (Rav) would go to teach Torah in Babylon. 