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Today's Daf Yomi

June 28, 2021 | 讬状讞 讘转诪讜讝 转砖驻状讗

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

Yoma 78

Today’s daf is sponsored by Natasha Shabbat in honor of the second yahrtzeit of her father. “My teacher, David ben Shalom haKohen v’Sarah was a brilliant doctor and a lifelong learner and teacher. He would have been very proud of me for taking on the commitment to Daf Yomi and very interested to hear all about it. I still want to call him every day to tell him what I’ve learned in today’s Daf.”

In the book of Ezekiel there is a description of a stream that will come out of the Holy of Holies in the future and will create a mikveh at the entrance to King David’s house. Is it permissible to pass through water on Shabbat wearing shoes or sandals? Does the prohibition of washing include other things that cool people off? Is it related to the action or to the result? On what does it depend? Stories are brought about rabbis who wet a cloth before Yom Kippur or Tisha B’av and used it to wash their face, hands and feet. What was the difference between what they did on Yom Kippur and Tisha b’av and why? Rabbi Elazar is asked about wearing cork shoes on Yom Kippur. Various rabbis are brought who wore shoes made of different materials (not leather) on Yom Kippur. Is it the same for public fast days? Rami Bar Hama raises a difficulty from a source about a prosthetic leg. Abaye and Rava each resolve the difficulty differently. Why is it permitted to bathe and anoint children but not to wear shoes? The mishna that permits certain people to wash or wear shoes is only according to Rabbi Chanania ben Tradiyon as in a braita it appears that the rabbis disagree and do not permit it. Why are those people permitted, according to him?

 

诪驻讻讬谉 注转讬讚讬谉 诇讛讬讜转 讬讜爪讗讬谉 诪转讞转 诪驻转谉 讛讘讬转 诪讻讗谉 讜讗讬诇讱 讛讬讛 诪转讙讘专 讜注讜诇讛 注讚 砖诪讙讬注 诇驻转讞 讘讬转 讚讜讚 讻讬讜谉 砖诪讙讬注 诇驻转讞 讘讬转 讚讜讚 谞注砖讛 讻谞讞诇 砖讜讟祝 砖讘讜 专讜讞爪讬谉 讝讘讬谉 讜讝讘讜转 谞讚讜转 讜讬讜诇讚讜转 砖谞讗诪专 讘讬讜诐 讛讛讜讗 讬讛讬讛 诪拽讜专 谞驻转讞 诇讘讬转 讚讜讚 讜诇讬讜砖讘讬 讬专讜砖诇诐 诇讞讟讗转 讜诇谞讚讛

in the future, will bubble from under the threshold of the Temple. From this point forward, the spring will grow in strength and rise until it reaches the opening of David鈥檚 house, i.e., his grave, which is outside of Jerusalem. When it reaches the opening of David鈥檚 house, it will become a flowing river in which zavim and zavot, menstruating women, and women after childbirth will bathe to purify themselves. As it is stated: 鈥淥n that day there shall be a fountain opened for the house of David and to the inhabitants of Jerusalem for purification and for sprinkling鈥 (Zechariah 13:1).

讗诪专 专讘 讬讜住祝 诪讻讗谉 专诪讝 诇谞讚讛 砖爪专讬讻讛 诇讬砖讘 注讚 爪讜讗专讛 讘诪讬诐 讜诇讬转 讛讬诇讻转讗 讻讜讜转讬讛

Rav Yosef said: From here, there is an allusion that a menstruating woman must be able to sit up to her neck in water, i.e., that this is the appropriate depth for waters of a ritual bath to purify. The Gemara comments: But the halakha is not in accordance with his opinion. Rather, the depth of the water is irrelevant. As long as the water can cover an entire adult body, the ritual bath is kosher.

(转讬谞讞 讬讜诐 讛讻驻讜专讬诐 讚诇讬讻讗 诪谞注诇) 砖讘转 讚讗讬讻讗 诪谞注诇 诪讗讬 讗诪专 谞讞诪讬讛 讞转谞讬讛 讚讘讬 谞砖讬讗讛 讗谞讗 讞讝讬转讬讛 诇专讘讬 讗诪讬 讜专讘讬 讗住讬 讚诪讟讜 注讜专拽讜诪讗 讚诪讬讗 讜注讘专讜讛 讚专讱 诪诇讘讜砖

搂 The Gemara investigates the permissibility of crossing water in order to fulfill a mitzva: It works out well that on Yom Kippur it is permitted because there are no shoes, and there is no problem going through water barefoot. However, on Shabbat, when there are shoes, what is the halakha? Is one permitted to cross water wearing shoes? Is there a concern that his shoe might come off and he may pick it up, thereby violating the prohibition of carrying out? Ne岣mya, the son-in-law of the Nasi, said: I saw Rabbi Ami and Rabbi Asi come to a pool of water that they had to cross on Shabbat, and they crossed it while wearing their shoes without removing them first.

转讬谞讞 诪谞注诇 住谞讚诇 诪讗讬 讗讬讻讗 诇诪讬诪专 讗诪专 专讘 专讬讞讜诪讬 讗谞讗 讞讝讬转讬讛 诇专讘讬谞讗 讚注讘专 讚专讱 诪诇讘讜砖 专讘 讗砖讬 讗诪专 住谞讚诇 诇讻转讞诇讛 诇讗

The Gemara asks: It works out well that shoes are permitted, since one can tie them tightly, but what is there to say about sandals? Since they do not fit tightly on the foot, they might come off in the water. Rav Ri岣mi said: I saw Ravina cross a river while wearing sandals on his feet. Rav Ashi said: If he is wearing sandals, he should not cross the water ab initio, lest the sandal fall off his foot and he violate the prohibition of carrying on Shabbat by picking it up.

专讬砖 讙诇讜转讗 讗讬拽诇注 诇讛讙专讜谞讬讗 诇讘讬 专讘 谞转谉 专驻专诐 讜讻讜诇讛讜 专讘谞谉 讗转讜 诇驻讬专拽讗 专讘讬谞讗 诇讗 讗转讗 诇诪讞专 讘注讬 专驻专诐 诇讗驻讜拽讬 诇专讘讬谞讗 诪讚注转讬讛 讚专讬砖 讙诇讜转讗 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讗 讗转讗 诪专 诇驻讬专拽讗 讗诪专 诇讬讛 讛讜讛 讻讗讬讘 诇讬 讻专注讗讬 讗讬讘注讬 诇讱 诇诪讬住诐 诪住讗谞讬 讙讘讗 讚讻专注讗 讛讜讛

Incidental to this, the Gemara reports: The Exilarch came to deliver a lecture in Rav Natan鈥檚 study hall in Hagronya. Rafram and all the Sages came to the lecture, but Ravina did not come. The next day, when he came, Rafram wanted to remove any anger towards Ravina from the mind of the Exilarch, for missing the lecture. Rafram therefore asked Ravina: What is the reason that the Master did not come to the lecture? He said to him: My foot hurt. He said to him: You should have put shoes on. Ravina answered him: It was the back of the foot that hurt, so wearing shoes would have been hard for me.

讗讬讘注讬 诇讱 诇诪专诪讗 住谞讚诇讗 讗诪专 诇讬讛 注讜专拽诪讗 讚诪讬讗 讛讜讛 讘讗讜专讞讗 讗讬讘注讬 诇讱 诇诪注讘专讬讛 讚专讱 诪诇讘讜砖 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘 讗砖讬 住谞讚诇 诇讻转讞诇讛 诇讗

Rafram said to Ravina: You should have worn sandals, which leave the heel exposed. He said to him: There was a pool of water on the way that I would have had to cross. He said to him: You should have crossed it wearing the sandals. He said to him: Does the Master not hold with that which Rav Ashi said: One should not wear sandals when crossing a river on Shabbat, ab initio? From this conversation, the Exilarch understood that Ravina meant no disrespect in not attending the lecture.

转谞讬 讬讛讜讚讛 讘专 讙专讜讙专讜转 讗住讜专 诇讬砖讘 注诇 讙讘讬 讟讬谞讗 讘讬讜诐 讛讻驻讜专讬诐 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讜讘讟讬谞讗 诪讟驻讞转 讗诪专 讗讘讬讬 讜讘讟讜驻讞 注诇 诪谞转 诇讛讟驻讬讞 讗诪专 专讘 讬讛讜讚讛 诪讜转专 诇讛爪讟谞谉 讘驻讬专讜转 专讘 讬讛讜讚讛 诪爪讟谞谉 讘拽专讗

搂 The Gemara continues to discuss the laws of Yom Kippur: Yehuda bar Gerogarot taught: It is prohibited to sit on damp clay on Yom Kippur. Rabbi Yehoshua ben Levi said: This prohibition applies only when the clay is dripping wet, when one feels its wetness when touching it. Abaye said in clarification: It must be dripping wet enough to make something else wet. Rav Yehuda said: One is permitted to cool off with fruit on Yom Kippur, and it is not considered bathing. Similarly, when Rav Yehuda suffered from the heat on Yom Kippur he cooled off by putting a squash on himself.

专讘讛 诪爪讟谞谉 讘讬谞讜拽讗 专讘讗 诪爪讟谞谉 讘讻住讗 讚讻住驻讗 讗诪专 专讘 驻驻讗 讻住讗 讚讻住驻讗 诪诇讗 讗住讜专 讞住专 砖专讬 讚驻讞专讗 讗讬讚讬 讜讗讬讚讬 讗住讜专 诪砖讜诐 讚诪讬砖讞诇 砖讞讬诇 专讘 讗诪专 讻住讗 讚讻住驻讗 讞住专 谞诪讬 讗住讜专 诪砖讜诐 讚诪讝讚专讬讘

Rabba cooled off by placing a baby [yanuka] next to him, because a baby鈥檚 body is cold. Rava cooled off with a silver cup. Rav Pappa said: If the silver cup is full, it is prohibited; however, if it is not full, it is permitted. With regard to a ceramic cup, both this and that are prohibited, since the water seeps through the cup, causing a violation of the prohibition of bathing. Rav Ashi said: A silver cup that is not full is also prohibited because it can slip [mizderiv] from his hand and spill.

讝注讬专讗 讘专 讞诪讗 讗讜砖驻讬讝讻谞讬谉 讚专讘讬 讗诪讬 讜专讘讬 讗住讬 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讜讚讻讜诇讛讜 专讘谞谉 讚拽讬住专讬 讛讜讛 讗诪专 诇讬讛 诇专讘 讬讜住祝 讘专讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讘专 讗专讬讗 转讗 讗讬诪讗 诇讱 诪讬诇转讗 诪注诇讬转讗 讚讛讜讛 注讘讬讚 讗讘讜讱 诪讟驻讞转 讛讬讛 诇讜 讘注专讘 讬讜诐 讛讻驻讜专讬诐 讜砖讜专讛 讗讜转讛 讘诪讬诐 讜注讜砖讛 讗讜转讛 讻诪讬谉 讻诇讬诐 谞讙讜讘讬谉 讜诇诪讞专 诪拽谞讞 讘讛 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜 注专讘 转砖注讛 讘讗讘 砖讜专讛 讗讜转讛 讘诪讬诐 讜诇诪讞专 诪注讘讬专讛 注诇 讙讘讬 注讬谞讬讜

Ze鈥檈ira bar 岣ma, the host of the home where Rabbi Ami, and Rabbi Asi, and Rabbi Yehoshua ben Levi, and all the Sages of Caesarea stayed, said to Rav Yosef, son of Rabbi Yehoshua ben Levi: Son of a lion, come, I will tell you about a wonderful custom that your father used to perform. He had a cloth that he would prepare on the day before Yom Kippur by soaking it in water and wringing it out, making it almost like a dried cloth. And the next day he wiped his face, hands, and feet with it. On the day before the Ninth of Av, on which the prohibition of bathing is by rabbinic law and not Torah law, he would soak the cloth in water and the next day pass it over his eyes.

讜讻谉 讻讬 讗转讗 专讘讛 讘专 诪专讬 讗诪专 讘注专讘 转砖注讛 讘讗讘 诪讘讬讗讬谉 诇讜 诪讟驻讞转 讜砖讜专讛 讗讜转讛 讘诪讬诐 讜诪谞讬讞讛 转讞转 诪专讗砖讜转讬讜 讜诇诪讞专 诪拽谞讞 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜 讘注专讘 讬讜诐 讛讻驻讜专讬诐 诪讘讬讗讬谉 诇讜 诪讟驻讞转 讜砖讜专讛 讗讜转讛 讘诪讬诐 讜注讜砖讛 讗讜转讛 讻诪讬谉 讻诇讬诐 谞讙讜讘讬谉 讜诇诪讞专 诪注讘讬专讛 注诇 讙讘讬 注讬谞讬讜 讗诪专 诇讬讛 专讘讬 讬注拽讘 诇专讘讬 讬专诪讬讛 讘专 转讞诇讬驻讗 讗讬驻讻讗 讗诪专转 诇谉 讜讗讜转讬讘谞讱 住讞讬讟讛

Similarly, when Rabba bar Mari came from Eretz Yisrael he said: The day before the Ninth of Av they bring one a cloth, and he may soak it in water and place it under his head. The next day, when only some moisture remains, he may wipe his face, hands, and feet with it. On the day before Yom Kippur, they bring one a cloth, and he may soak it in water and wring it out to make it like a dried cloth. The next day, he may pass it over his eyes. Rabbi Ya鈥檃kov said to Rabbi Yirmeya bar Ta岣ifa: You told us the opposite. What you told us about Yom Kippur was really what he did on the Ninth of Av, and we objected to you with regard to the prohibition of wringing, since Yom Kippur has the same prohibition of wringing that Shabbat has.

讗诪专 专讘 诪谞砖讬讗 讘专 转讞诇讬驻讗 讗诪专 专讘 注诪专诐 讗诪专 专讘讛 讘专 讘专 讞谞讛 砖讗诇讜 讗转 专讘讬 讗诇注讝专 讝拽谉 讜讬讜砖讘 讘讬砖讬讘讛 爪专讬讱 诇讬讟讜诇 专砖讜转 诇讛转讬专 讘讻讜专讜转 讗讜 讗讬谞讜 爪专讬讱

Rav Menashya bar Ta岣lifa said that Rav Amram said that Rabba bar bar 岣na said: They asked Rabbi Elazar ben Pedat: Must an Elder who sits and studies Torah in a yeshiva receive permission from the Nasi to permit him to render firstborn animals permitted, like others who must get permission from the Nasi to render firstborn animals permitted, or not? A firstborn animal may not be eaten until it has a blemish. Knowing which blemishes are permanent and permit the animal to be eaten and which are temporary is specialized knowledge.

诪讗讬 拽讗 诪讬讘注讬 诇讛讜 讛讻讬 拽讗 诪讬讘注讬 诇讛讜 讻讬 讛讗 讚讗诪专 专讘 讗讬讚讬 讘专 讗讘讬谉 讚讘专 讝讛 讛谞讬讞讜 诇讛诐 诇讘讬 谞砖讬讗讛 讻讚讬 诇讛转讙讚专 讘讜 爪专讬讱 诇讬讟讜诇 专砖讜转 讗讜 讚讬诇诪讗 讻讬讜谉 讚讝拽谉 讜讬讜砖讘 讘讬砖讬讘讛 讗讬谉 爪专讬讱 注诪讚 专讘讬 爪讚讜拽 讘谉 讞诇讜拽讛 注诇 专讙诇讬讜 讜讗诪专 讗谞讬 专讗讬转讬 讗转 专讘讬 讬讜住讬 讘谉 讝讬诪专讗 砖讝拽谉 讜讬讜砖讘 讘讬砖讬讘讛 讛讬讛 讜注诪讚 讘诪注诇讛 诪讝拽谞讜 砖诇 讝讛 讜谞讟诇 专砖讜转 诇讛转讬专 讘讻讜专讜转

The Gemara asks: What are they asking? What is the basis of the question? The Gemara explains: This is what they are asking, like this statement of Rav Idi bar Avin, who said: This matter, the authority of the Nasi to grant permission, was given to the house of the Nasi to raise its stature. Therefore, must permission be received, since the request itself honors the Nasi? Or, perhaps because the individual in question is an Elder who sits and studies Torah in a yeshiva, there is no need. Rav Tzadok ben 岣luka rose to his feet and said: I saw Rabbi Yosei ben Zimra, who was an Elder who sat in the yeshiva and who stood before the grandfather of this current Nasi, ask permission from him to permit firstborn animals.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇讗 讻讱 讛讬讛 诪注砖讛 讗诇讗 讻讱 讛讬讛 诪注砖讛 专讘讬 讬讜住讬 讘谉 讝讬诪专讗 讻讛谉 讛讬讛 讜讛讻讬 拽讗 诪讬讘注讬讗 诇讬讛 讛诇讻讛 讻专讘讬 诪讗讬专 讚讗诪专 讛讞砖讜讚 讘讚讘专 诇讗 讚谞讜 讜诇讗 诪注讬讚讜 讗讜 讚讬诇诪讗 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚讗诪专 谞讗诪谉 讛讜讗 注诇 砖诇 讞讘讬专讜 讜讗讬谞讜 谞讗诪谉 注诇 砖诇 注爪诪讜 讜驻砖讟 诇讬讛 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇

Rabbi Abba said to him: The way you described it was not how the incident was. Rather this was the incident: Rabbi Yosei ben Zimra was a priest, and he raised the following dilemma: Is the halakha in accordance with the opinion of Rabbi Meir, who said: One who is suspect in a certain area may not judge it and may not testify about it? Priests are suspected of inflicting blemishes on firstborn animals because after the destruction of the Temple, even priests may not benefit from a firstborn animal until it becomes blemished. The question was not one of seeking permission from the Nasi, but it was a question of halakha. Are priests who are Torah scholars also suspected of inflicting blemishes? Or perhaps the halakha is in accordance with the opinion of Rabban Shimon ben Gamliel, who said: One who is suspect is believed about his fellow but is not believed about himself. He resolved the question for him: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel.

拽讗 诪讘注讬讗 诇讛讜 诪讛讜 诇爪讗转 讘住谞讚诇 砖诇

They raised another dilemma before them, the same Sages mentioned: What is the halakha with regard to going out in sandals made of

砖注诐 讘讬讜诐 讛讻驻讜专讬诐 注诪讚 专讘讬 讬爪讞拽 讘专 谞讞诪谞讬 注诇 专讙诇讬讜 讜讗诪专 讗谞讬 专讗讬转讬 讗转 专讘讬 讬讛讜砖注 讘谉 诇讜讬 砖讬爪讗 讘住谞讚诇 砖诇 砖注诐 讘讬讜诐 讛讻驻讜专讬诐 讜讗诪讬谞讗 诇讬讛 讘转注谞讬转 爪讘讜专 诪讗讬 讗诪专 诇讬讛 诇讗 砖谞讗 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗谞讬 专讗讬转讬 讗转 专讘讬 讗诇注讝专 讚诪谉 谞谞讜讛 砖讬爪讗 讘住谞讚诇 砖诇 砖注诐 讘转注谞讬转 爪讘讜专 讜讗诪讬谞讗 诇讬讛 讘讬讜诐 讛讻驻讜专讬诐 诪讗讬 讗诪专 诇讬讛 诇讗 砖谞讗 专讘 讬讛讜讚讛 谞驻讬拽 讘讚讛讬讟谞讬 讗讘讬讬 谞驻讬拽 讘讚讛讜爪讬 专讘讗 谞驻讬拽 (讘讚讬讘诇讬) 专讘讛 讘专 专讘 讛讜谞讗 讻专讬讱 住讜讚专讗 讗讻专注讬讛 讜谞驻讬拽

cork on Yom Kippur? Is it considered a shoe, and therefore it may not be worn on Yom Kippur, or not? Rabbi Yitz岣k bar Na岣ani stood on his feet to testify and said: I saw that Rabbi Yehoshua ben Levi went out on Yom Kippur in cork sandals, and I said to him: What is the law on a communal fast that is decreed in a time of drought, when shoes are similarly prohibited? Are reed sandals permitted? He said to me: It is no different, and such sandals are permitted even on a communal fast day. Rabba bar bar 岣na said: I saw Rabbi Elazar from Nineveh go out in cork sandals on a communal fast day, and I said to him: What is the law on Yom Kippur? He said to me: It is no different, and it is permitted. The Gemara reports: Rav Yehuda went out on Yom Kippur in reed sandals. Abaye went out in sandals made of palm fiber. Rava went out in sandals braided with reeds. None of these sandals are considered to be shoes. Rabba bar Rav Huna wrapped a scarf around his feet and went out.

诪转讬讘 专诪讬 讘专 讞诪讗 讛拽讬讟注 讬讜爪讗 讘拽讘 砖诇讜 讚讘专讬 专讘讬 诪讗讬专 讜专讘讬 讬讜住讬 讗讜住专 讜转谞讬 注诇讛 讜砖讜讬谉 砖讗住讜专 诇爪讗转 讘讜 讘讬讜诐 讛讻驻讜专讬诐 讗诪专 讗讘讬讬 讛转诐 讚讗讬转 讘讬讛 讻转讬转讬谉 讜诪砖讜诐 转注谞讜讙

Rami bar 岣ma raised an objection: We learned that an amputee may go out with his wooden prosthetic leg on Shabbat, since it is like a shoe; these are the words of Rabbi Meir. But Rabbi Yosei prohibits it. And a baraita was taught in that regard as an addendum to that mishna: And they agree that it is prohibited to go out wearing it on Yom Kippur. As this indicates that even wooden shoes are prohibited, the materials worn by the aforementioned amora鈥檌m should also be prohibited. Abaye said: There, in the case of Yom Kippur, it is prohibited because there are rags in the prosthesis. The prohibition is not due to the shoes but due to the pleasure of the comfort, which is prohibited on Yom Kippur.

讗诪专 诇讬讛 专讘讗 讜讗讬 诇讗讜 诪谞讗 讛讜讗 讻转讬转讬谉 诪砖讜讬 诇讬讛 诪谞讗 讜注讜讚 讻诇 转注谞讜讙 讚诇讗讜 诪谞注诇 讛讜讗 讘讬讜诐 讛讻驻讜专讬诐 诪讬 讗住讜专 讜讛讗 专讘讛 讘专 专讘 讛讜谞讗 讛讜讛 讻专讬讱 住讜讚专讗 讗讻专注讬讛 讜谞驻讬拽 讜注讜讚 诪讚拽转谞讬 住讬驻讗 讗诐 讬砖 诇讜 讘讬转 拽讘讜诇 讻转讬转讬谉 讟诪讗 诪讻诇诇 讚专讬砖讗 诇讗讜 讘讚讗讬转 诇讬讛 讻转讬转讬谉 注住拽讬谞谉

Rava said to him: And if the prosthetic leg is not a garment, meaning that it is not a shoe, do the rags make it into a garment? Only shoes are forbidden, not other garments. And furthermore, any other kind of pleasure that is not the pleasure of wearing shoes, is it prohibited on Yom Kippur? Only certain afflictions are mandated on Yom Kippur; activities that are not specifically restricted by those afflictions are permitted. And Rabba bar Rav Huna would wrap a scarf on his feet and go out, demonstrating that the comfort provided by rags is permitted on Yom Kippur. Furthermore, the continuation of the baraita contradicts your explanation that the prohibition is due to the comfort provided by the rags. From the fact that it teaches in the latter clause: If the prosthetic leg has a receptacle designed for rags it is susceptible to ritual impurity like all wooden utensils which have receptacles, it may be inferred that in the first clause we are not dealing with a prosthetic leg that has a hollow space designed for rags. Abaye鈥檚 position is thereby rejected.

讗诇讗 讗诪专 专讘讗 诇注讜诇诐 讚讻讜诇讬 注诇诪讗 诪谞注诇 讛讜讗 讜讘砖讘转 讘讛讗 驻诇讬讙讬 诪专 住讘专 讙讝专讬谞谉 讚讬诇诪讗 诪砖转诪讬讟 讜讗转讬 诇讗转讜讬讬 讗专讘注 讗诪讜转 讜诪专 住讘专 诇讗 讙讝专讬谞谉

Rather, Rava said: Actually, according to everyone, a prosthetic leg is considered to be a shoe, and with regard to Shabbat this is what they disagree about: One Sage, Rabbi Yosei holds that we decree a prohibition of wearing a prosthetic leg on Shabbat lest the leg slip off and one come to carry it four cubits in the public domain; and one Sage, Rabbi Meir, holds that we do not decree such a rule.

转谞讜 专讘谞谉 转讬谞讜拽讜转 诪讜转专讬谉 讘讻讜诇谉 讞讜抓 诪谞注讬诇转 讛住谞讚诇 诪讗讬 砖谞讗 谞注讬诇转 讛住谞讚诇 讚讗诪专讬 讗讬谞砖讬 注讘讚讜 诇讬讛 讛谞讱 谞诪讬 讗诪专讬 讗讬谞砖讬 注讘讚讜 诇讬讛 专讞讬爪讛 讜住讬讻讛 讗讬诪专 诪讗转诪讜诇 注讘讚讬 诇讬讛

The Sages taught: Young children are permitted to perform all of the prohibited activities on Yom Kippur, except for wearing shoes. The Gemara asks: What is different about wearing shoes? It is because observers who see a child wearing shoes will say that adults did this for him, i.e., put them on for him, since he cannot do it for himself. But if that is the reason, with regard to those other prohibitions also, like bathing and smearing oil, they will say that adults did this for him, and children should be prohibited from those activities as well. The Gemara explains: With regard to bathing and smearing oil, they could say that they did this for him yesterday, since one cannot be certain when the child was bathed.

住谞讚诇 谞诪讬 讗讬诪专 诪讗转诪讜诇 注讘讚讬 诇讬讛 住谞讚诇 诇讗 讗驻砖专 讚诪讗转诪讜诇 注讘讚讬 诇讬讛 讚讗诪专 砖诪讜讗诇 讛讗讬 诪讗谉 讚讘注讬 诇诪讬讟注诐 讟注诪讗 讚诪讬转讜转讗 诇讬住讬讬诐 诪住讗谞讬 讜诇讬讙谞讬

The Gemara asks: If so, we could say this with regard to shoes as well. They could say that they did this for him yesterday. The Gemara answers: In the case of shoes, it is impossible to say an adult did it for him yesterday, since the child would not have worn shoes at night. As Shmuel said: He who desires a taste of death should put on shoes and go to sleep.

讜讛讗 诪讜转专讬谉 诇讻转讞诇讛 拽转谞讬 讗诇讗 讛谞讱 讚诇讗讜 专讘讬转讬讬讛讜 讙讝专讜 讘讛讜 专讘谞谉 讛谞讱 讚专讘讬转讬讬讛讜 讛讜讗 诇讗 讙讝专讜 讘讛讜 专讘谞谉 讚讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 专讘讬转讬讛 讚讬谞讜拽讗 诪讬讗 讞诪讬诪讬 讜诪砖讞讗 讙讚诇 驻讜专转讗 讘讬注转讗 讘讻讜转讞讗 讙讚诇 驻讜专转讗 转讘讜专讬 诪讗谞讬 讻讬 讛讗 讚专讘讛 讝讘讬谉 诇讛讜 诪讗谞讬 讙讝讬讝讬 讚驻讞专讗 诇讘谞讬讛 讜诪转讘专讬 诇讛讜

The Gemara asks: But the mishna is teaching that they are permitted to wear shoes ab initio. If so, it is permitted for an adult to perform these acts for a child even on the day of Yom Kippur, and the observer will not think that the adult has done anything wrong. Rather, we must explain the mishna as follows: The Sages decreed against performing those actions that are not necessary for the child鈥檚 growth, but the Sages did not decree against performing those actions that are necessary for the child鈥檚 growth. As Abaye said: My mother told me: A child鈥檚 growth requires hot water and oil for smearing. When he grows a little, he must eat egg with kuta岣, a pickled dip made with milk. When he grows a little more, he must have vessels to break, since he will enjoy breaking them. This is like Rabba who bought cracked ceramic vessels for his children, and they broke them for their enjoyment.

讛诪诇讱 讜讛讻诇讛 讬专讞爪讜 讗转 驻谞讬讛诐 诪转谞讬转讬谉 诪谞讬 专讘讬 讞谞谞讬讗 讘谉 转专讚讬讜谉 讛讬讗 讚转谞讬讗 讛诪诇讱 讜讛讻诇讛 诇讗 讬专讞爪讜 讗转 驻谞讬讛诐 专讘讬 讞谞谞讬讗 讘谉 转专讚讬讜谉 讗讜诪专 诪砖讜诐 专讘讬 讗诇讬注讝专 讛诪诇讱 讜讛讻诇讛 讬专讞爪讜 讗转 驻谞讬讛诐 讛讞讬讛 诇讗 转谞注讜诇 讗转 讛住谞讚诇 专讘讬 讞谞谞讬讗 讘谉 转专讚讬讜谉 讗讜诪专 诪砖讜诐 专讘讬 讗诇讬注讝专 讛讞讬讛 转谞注讜诇 讗转 讛住谞讚诇

搂 We learned in the mishna that according to Rabbi Eliezer, the king and the bride may wash their faces on Yom Kippur. The Gemara asks: Who is the tanna of the mishna? The Gemara answers: It is the opinion of Rabbi 岣nanya ben Teradyon, as it was taught in a baraita: The king and the bride may not wash their faces on Yom Kippur. Rabbi 岣nanya ben Teradyon says in the name of Rabbi Eliezer: A king and a bride may wash their faces. The Rabbis said: A new mother may not wear shoes on Yom Kippur. Rabbi 岣nanya ben Teradyon says in the name of Rabbi Eliezer: A new mother may wear shoes.

诪讗讬 讟注诪讗 诪诇讱 诪砖讜诐 讚讻转讬讘 诪诇讱 讘讬驻讬讜 转讞讝讬谞讛 注讬谞讬讱 讻诇讛 诪讗讬 讟注诪讗 讻讚讬 砖诇讗 转转讙谞讛 注诇 讘注诇讛 讗诪专 诇讬讛 专讘 诇专讘讬 讞讬讬讗 讻诇讛 注讚 讻诪讛 讗诪专 诇讬讛 讻讚转谞讬讗 讗讬谉 诪讜谞注讬谉 转讻砖讬讟讬谉 诪谉 讛讻诇讛 讻诇 砖诇砖讬诐 讬讜诐

The Gemara asks: According to Rabbi Eliezer鈥檚 opinion, what is the reason that the king may wear shoes? Because it is written: 鈥淵our eyes shall see the king in his beauty鈥 (Isaiah 33:17). A king should always look regal before his nation. What is the reason that a bride may wash her face? So that she should not appear repulsive to her husband. Since it is only the beginning of their marriage, her husband may be disgusted at seeing her otherwise. Rav said to Rabbi 岣yya: For how long after her wedding is a woman considered a bride? He said to him: As it was taught in a baraita: If she becomes a mourner, we do not prevent the bride from wearing perfumes during the entire first thirty days of her marriage. This shows that for the first thirty days, her appearance is most critical.

讛讞讬讛 转谞注讜诇 讗转 讛住谞讚诇 诪砖讜诐 爪讬谞讛

A new mother may wear shoes. What is the reason for this? Due to the cold there is concern that she will become ill, as she is weak from the birth.

讗诪专 砖诪讜讗诇 讗诐 诪讞诪转 住讻谞转 注拽专讘 诪讜转专

Shmuel said: If a man is worried about walking barefoot on Yom Kippur due to the danger of scorpions, he is permitted to wear shoes, since one need not put himself in danger.

讛讗讜讻诇 讻讻讜转讘转 讛讙住讛 讘注讬 专讘 驻驻讗

搂 We learned in the mishna: On Yom Kippur, one who eats food the volume of a large date is liable. Rav Pappa asked:

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.

This month's shiurim are sponsored by Fredda Cohen and Eric Nussbaum in memory of her beloved father, Mitchell Cohen, Michael ben Shraga Faivel haLevi, whose 27th yahrzeit falls on 16 Tammuz. He was kind, sweet and funny, and had a big open heart for klal Yisrael v'chol yoshvei tevel.

And for a refuah shleima for Pesha Etel bat Sarah.

  • This month's learning is sponsored by Joanna Rom and Steven Goldberg in loving memory of Steve's mother Shirley "Nana" Goldberg (Sura Tema bat Chaim v'Hanka)

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Yoma 78

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Yoma 78

The William Davidson Talmud | Powered by Sefaria

Yoma 78

诪驻讻讬谉 注转讬讚讬谉 诇讛讬讜转 讬讜爪讗讬谉 诪转讞转 诪驻转谉 讛讘讬转 诪讻讗谉 讜讗讬诇讱 讛讬讛 诪转讙讘专 讜注讜诇讛 注讚 砖诪讙讬注 诇驻转讞 讘讬转 讚讜讚 讻讬讜谉 砖诪讙讬注 诇驻转讞 讘讬转 讚讜讚 谞注砖讛 讻谞讞诇 砖讜讟祝 砖讘讜 专讜讞爪讬谉 讝讘讬谉 讜讝讘讜转 谞讚讜转 讜讬讜诇讚讜转 砖谞讗诪专 讘讬讜诐 讛讛讜讗 讬讛讬讛 诪拽讜专 谞驻转讞 诇讘讬转 讚讜讚 讜诇讬讜砖讘讬 讬专讜砖诇诐 诇讞讟讗转 讜诇谞讚讛

in the future, will bubble from under the threshold of the Temple. From this point forward, the spring will grow in strength and rise until it reaches the opening of David鈥檚 house, i.e., his grave, which is outside of Jerusalem. When it reaches the opening of David鈥檚 house, it will become a flowing river in which zavim and zavot, menstruating women, and women after childbirth will bathe to purify themselves. As it is stated: 鈥淥n that day there shall be a fountain opened for the house of David and to the inhabitants of Jerusalem for purification and for sprinkling鈥 (Zechariah 13:1).

讗诪专 专讘 讬讜住祝 诪讻讗谉 专诪讝 诇谞讚讛 砖爪专讬讻讛 诇讬砖讘 注讚 爪讜讗专讛 讘诪讬诐 讜诇讬转 讛讬诇讻转讗 讻讜讜转讬讛

Rav Yosef said: From here, there is an allusion that a menstruating woman must be able to sit up to her neck in water, i.e., that this is the appropriate depth for waters of a ritual bath to purify. The Gemara comments: But the halakha is not in accordance with his opinion. Rather, the depth of the water is irrelevant. As long as the water can cover an entire adult body, the ritual bath is kosher.

(转讬谞讞 讬讜诐 讛讻驻讜专讬诐 讚诇讬讻讗 诪谞注诇) 砖讘转 讚讗讬讻讗 诪谞注诇 诪讗讬 讗诪专 谞讞诪讬讛 讞转谞讬讛 讚讘讬 谞砖讬讗讛 讗谞讗 讞讝讬转讬讛 诇专讘讬 讗诪讬 讜专讘讬 讗住讬 讚诪讟讜 注讜专拽讜诪讗 讚诪讬讗 讜注讘专讜讛 讚专讱 诪诇讘讜砖

搂 The Gemara investigates the permissibility of crossing water in order to fulfill a mitzva: It works out well that on Yom Kippur it is permitted because there are no shoes, and there is no problem going through water barefoot. However, on Shabbat, when there are shoes, what is the halakha? Is one permitted to cross water wearing shoes? Is there a concern that his shoe might come off and he may pick it up, thereby violating the prohibition of carrying out? Ne岣mya, the son-in-law of the Nasi, said: I saw Rabbi Ami and Rabbi Asi come to a pool of water that they had to cross on Shabbat, and they crossed it while wearing their shoes without removing them first.

转讬谞讞 诪谞注诇 住谞讚诇 诪讗讬 讗讬讻讗 诇诪讬诪专 讗诪专 专讘 专讬讞讜诪讬 讗谞讗 讞讝讬转讬讛 诇专讘讬谞讗 讚注讘专 讚专讱 诪诇讘讜砖 专讘 讗砖讬 讗诪专 住谞讚诇 诇讻转讞诇讛 诇讗

The Gemara asks: It works out well that shoes are permitted, since one can tie them tightly, but what is there to say about sandals? Since they do not fit tightly on the foot, they might come off in the water. Rav Ri岣mi said: I saw Ravina cross a river while wearing sandals on his feet. Rav Ashi said: If he is wearing sandals, he should not cross the water ab initio, lest the sandal fall off his foot and he violate the prohibition of carrying on Shabbat by picking it up.

专讬砖 讙诇讜转讗 讗讬拽诇注 诇讛讙专讜谞讬讗 诇讘讬 专讘 谞转谉 专驻专诐 讜讻讜诇讛讜 专讘谞谉 讗转讜 诇驻讬专拽讗 专讘讬谞讗 诇讗 讗转讗 诇诪讞专 讘注讬 专驻专诐 诇讗驻讜拽讬 诇专讘讬谞讗 诪讚注转讬讛 讚专讬砖 讙诇讜转讗 讗诪专 诇讬讛 诪讗讬 讟注诪讗 诇讗 讗转讗 诪专 诇驻讬专拽讗 讗诪专 诇讬讛 讛讜讛 讻讗讬讘 诇讬 讻专注讗讬 讗讬讘注讬 诇讱 诇诪讬住诐 诪住讗谞讬 讙讘讗 讚讻专注讗 讛讜讛

Incidental to this, the Gemara reports: The Exilarch came to deliver a lecture in Rav Natan鈥檚 study hall in Hagronya. Rafram and all the Sages came to the lecture, but Ravina did not come. The next day, when he came, Rafram wanted to remove any anger towards Ravina from the mind of the Exilarch, for missing the lecture. Rafram therefore asked Ravina: What is the reason that the Master did not come to the lecture? He said to him: My foot hurt. He said to him: You should have put shoes on. Ravina answered him: It was the back of the foot that hurt, so wearing shoes would have been hard for me.

讗讬讘注讬 诇讱 诇诪专诪讗 住谞讚诇讗 讗诪专 诇讬讛 注讜专拽诪讗 讚诪讬讗 讛讜讛 讘讗讜专讞讗 讗讬讘注讬 诇讱 诇诪注讘专讬讛 讚专讱 诪诇讘讜砖 讗诪专 诇讬讛 诇讗 住讘专 诇讛 诪专 诇讛讗 讚讗诪专 专讘 讗砖讬 住谞讚诇 诇讻转讞诇讛 诇讗

Rafram said to Ravina: You should have worn sandals, which leave the heel exposed. He said to him: There was a pool of water on the way that I would have had to cross. He said to him: You should have crossed it wearing the sandals. He said to him: Does the Master not hold with that which Rav Ashi said: One should not wear sandals when crossing a river on Shabbat, ab initio? From this conversation, the Exilarch understood that Ravina meant no disrespect in not attending the lecture.

转谞讬 讬讛讜讚讛 讘专 讙专讜讙专讜转 讗住讜专 诇讬砖讘 注诇 讙讘讬 讟讬谞讗 讘讬讜诐 讛讻驻讜专讬诐 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讜讘讟讬谞讗 诪讟驻讞转 讗诪专 讗讘讬讬 讜讘讟讜驻讞 注诇 诪谞转 诇讛讟驻讬讞 讗诪专 专讘 讬讛讜讚讛 诪讜转专 诇讛爪讟谞谉 讘驻讬专讜转 专讘 讬讛讜讚讛 诪爪讟谞谉 讘拽专讗

搂 The Gemara continues to discuss the laws of Yom Kippur: Yehuda bar Gerogarot taught: It is prohibited to sit on damp clay on Yom Kippur. Rabbi Yehoshua ben Levi said: This prohibition applies only when the clay is dripping wet, when one feels its wetness when touching it. Abaye said in clarification: It must be dripping wet enough to make something else wet. Rav Yehuda said: One is permitted to cool off with fruit on Yom Kippur, and it is not considered bathing. Similarly, when Rav Yehuda suffered from the heat on Yom Kippur he cooled off by putting a squash on himself.

专讘讛 诪爪讟谞谉 讘讬谞讜拽讗 专讘讗 诪爪讟谞谉 讘讻住讗 讚讻住驻讗 讗诪专 专讘 驻驻讗 讻住讗 讚讻住驻讗 诪诇讗 讗住讜专 讞住专 砖专讬 讚驻讞专讗 讗讬讚讬 讜讗讬讚讬 讗住讜专 诪砖讜诐 讚诪讬砖讞诇 砖讞讬诇 专讘 讗诪专 讻住讗 讚讻住驻讗 讞住专 谞诪讬 讗住讜专 诪砖讜诐 讚诪讝讚专讬讘

Rabba cooled off by placing a baby [yanuka] next to him, because a baby鈥檚 body is cold. Rava cooled off with a silver cup. Rav Pappa said: If the silver cup is full, it is prohibited; however, if it is not full, it is permitted. With regard to a ceramic cup, both this and that are prohibited, since the water seeps through the cup, causing a violation of the prohibition of bathing. Rav Ashi said: A silver cup that is not full is also prohibited because it can slip [mizderiv] from his hand and spill.

讝注讬专讗 讘专 讞诪讗 讗讜砖驻讬讝讻谞讬谉 讚专讘讬 讗诪讬 讜专讘讬 讗住讬 讜专讘讬 讬讛讜砖注 讘谉 诇讜讬 讜讚讻讜诇讛讜 专讘谞谉 讚拽讬住专讬 讛讜讛 讗诪专 诇讬讛 诇专讘 讬讜住祝 讘专讬讛 讚专讘讬 讬讛讜砖注 讘谉 诇讜讬 讘专 讗专讬讗 转讗 讗讬诪讗 诇讱 诪讬诇转讗 诪注诇讬转讗 讚讛讜讛 注讘讬讚 讗讘讜讱 诪讟驻讞转 讛讬讛 诇讜 讘注专讘 讬讜诐 讛讻驻讜专讬诐 讜砖讜专讛 讗讜转讛 讘诪讬诐 讜注讜砖讛 讗讜转讛 讻诪讬谉 讻诇讬诐 谞讙讜讘讬谉 讜诇诪讞专 诪拽谞讞 讘讛 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜 注专讘 转砖注讛 讘讗讘 砖讜专讛 讗讜转讛 讘诪讬诐 讜诇诪讞专 诪注讘讬专讛 注诇 讙讘讬 注讬谞讬讜

Ze鈥檈ira bar 岣ma, the host of the home where Rabbi Ami, and Rabbi Asi, and Rabbi Yehoshua ben Levi, and all the Sages of Caesarea stayed, said to Rav Yosef, son of Rabbi Yehoshua ben Levi: Son of a lion, come, I will tell you about a wonderful custom that your father used to perform. He had a cloth that he would prepare on the day before Yom Kippur by soaking it in water and wringing it out, making it almost like a dried cloth. And the next day he wiped his face, hands, and feet with it. On the day before the Ninth of Av, on which the prohibition of bathing is by rabbinic law and not Torah law, he would soak the cloth in water and the next day pass it over his eyes.

讜讻谉 讻讬 讗转讗 专讘讛 讘专 诪专讬 讗诪专 讘注专讘 转砖注讛 讘讗讘 诪讘讬讗讬谉 诇讜 诪讟驻讞转 讜砖讜专讛 讗讜转讛 讘诪讬诐 讜诪谞讬讞讛 转讞转 诪专讗砖讜转讬讜 讜诇诪讞专 诪拽谞讞 驻谞讬讜 讬讚讬讜 讜专讙诇讬讜 讘注专讘 讬讜诐 讛讻驻讜专讬诐 诪讘讬讗讬谉 诇讜 诪讟驻讞转 讜砖讜专讛 讗讜转讛 讘诪讬诐 讜注讜砖讛 讗讜转讛 讻诪讬谉 讻诇讬诐 谞讙讜讘讬谉 讜诇诪讞专 诪注讘讬专讛 注诇 讙讘讬 注讬谞讬讜 讗诪专 诇讬讛 专讘讬 讬注拽讘 诇专讘讬 讬专诪讬讛 讘专 转讞诇讬驻讗 讗讬驻讻讗 讗诪专转 诇谉 讜讗讜转讬讘谞讱 住讞讬讟讛

Similarly, when Rabba bar Mari came from Eretz Yisrael he said: The day before the Ninth of Av they bring one a cloth, and he may soak it in water and place it under his head. The next day, when only some moisture remains, he may wipe his face, hands, and feet with it. On the day before Yom Kippur, they bring one a cloth, and he may soak it in water and wring it out to make it like a dried cloth. The next day, he may pass it over his eyes. Rabbi Ya鈥檃kov said to Rabbi Yirmeya bar Ta岣ifa: You told us the opposite. What you told us about Yom Kippur was really what he did on the Ninth of Av, and we objected to you with regard to the prohibition of wringing, since Yom Kippur has the same prohibition of wringing that Shabbat has.

讗诪专 专讘 诪谞砖讬讗 讘专 转讞诇讬驻讗 讗诪专 专讘 注诪专诐 讗诪专 专讘讛 讘专 讘专 讞谞讛 砖讗诇讜 讗转 专讘讬 讗诇注讝专 讝拽谉 讜讬讜砖讘 讘讬砖讬讘讛 爪专讬讱 诇讬讟讜诇 专砖讜转 诇讛转讬专 讘讻讜专讜转 讗讜 讗讬谞讜 爪专讬讱

Rav Menashya bar Ta岣lifa said that Rav Amram said that Rabba bar bar 岣na said: They asked Rabbi Elazar ben Pedat: Must an Elder who sits and studies Torah in a yeshiva receive permission from the Nasi to permit him to render firstborn animals permitted, like others who must get permission from the Nasi to render firstborn animals permitted, or not? A firstborn animal may not be eaten until it has a blemish. Knowing which blemishes are permanent and permit the animal to be eaten and which are temporary is specialized knowledge.

诪讗讬 拽讗 诪讬讘注讬 诇讛讜 讛讻讬 拽讗 诪讬讘注讬 诇讛讜 讻讬 讛讗 讚讗诪专 专讘 讗讬讚讬 讘专 讗讘讬谉 讚讘专 讝讛 讛谞讬讞讜 诇讛诐 诇讘讬 谞砖讬讗讛 讻讚讬 诇讛转讙讚专 讘讜 爪专讬讱 诇讬讟讜诇 专砖讜转 讗讜 讚讬诇诪讗 讻讬讜谉 讚讝拽谉 讜讬讜砖讘 讘讬砖讬讘讛 讗讬谉 爪专讬讱 注诪讚 专讘讬 爪讚讜拽 讘谉 讞诇讜拽讛 注诇 专讙诇讬讜 讜讗诪专 讗谞讬 专讗讬转讬 讗转 专讘讬 讬讜住讬 讘谉 讝讬诪专讗 砖讝拽谉 讜讬讜砖讘 讘讬砖讬讘讛 讛讬讛 讜注诪讚 讘诪注诇讛 诪讝拽谞讜 砖诇 讝讛 讜谞讟诇 专砖讜转 诇讛转讬专 讘讻讜专讜转

The Gemara asks: What are they asking? What is the basis of the question? The Gemara explains: This is what they are asking, like this statement of Rav Idi bar Avin, who said: This matter, the authority of the Nasi to grant permission, was given to the house of the Nasi to raise its stature. Therefore, must permission be received, since the request itself honors the Nasi? Or, perhaps because the individual in question is an Elder who sits and studies Torah in a yeshiva, there is no need. Rav Tzadok ben 岣luka rose to his feet and said: I saw Rabbi Yosei ben Zimra, who was an Elder who sat in the yeshiva and who stood before the grandfather of this current Nasi, ask permission from him to permit firstborn animals.

讗诪专 诇讬讛 专讘讬 讗讘讗 诇讗 讻讱 讛讬讛 诪注砖讛 讗诇讗 讻讱 讛讬讛 诪注砖讛 专讘讬 讬讜住讬 讘谉 讝讬诪专讗 讻讛谉 讛讬讛 讜讛讻讬 拽讗 诪讬讘注讬讗 诇讬讛 讛诇讻讛 讻专讘讬 诪讗讬专 讚讗诪专 讛讞砖讜讚 讘讚讘专 诇讗 讚谞讜 讜诇讗 诪注讬讚讜 讗讜 讚讬诇诪讗 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讚讗诪专 谞讗诪谉 讛讜讗 注诇 砖诇 讞讘讬专讜 讜讗讬谞讜 谞讗诪谉 注诇 砖诇 注爪诪讜 讜驻砖讟 诇讬讛 讛诇讻讛 讻专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇

Rabbi Abba said to him: The way you described it was not how the incident was. Rather this was the incident: Rabbi Yosei ben Zimra was a priest, and he raised the following dilemma: Is the halakha in accordance with the opinion of Rabbi Meir, who said: One who is suspect in a certain area may not judge it and may not testify about it? Priests are suspected of inflicting blemishes on firstborn animals because after the destruction of the Temple, even priests may not benefit from a firstborn animal until it becomes blemished. The question was not one of seeking permission from the Nasi, but it was a question of halakha. Are priests who are Torah scholars also suspected of inflicting blemishes? Or perhaps the halakha is in accordance with the opinion of Rabban Shimon ben Gamliel, who said: One who is suspect is believed about his fellow but is not believed about himself. He resolved the question for him: The halakha is in accordance with the opinion of Rabban Shimon ben Gamliel.

拽讗 诪讘注讬讗 诇讛讜 诪讛讜 诇爪讗转 讘住谞讚诇 砖诇

They raised another dilemma before them, the same Sages mentioned: What is the halakha with regard to going out in sandals made of

砖注诐 讘讬讜诐 讛讻驻讜专讬诐 注诪讚 专讘讬 讬爪讞拽 讘专 谞讞诪谞讬 注诇 专讙诇讬讜 讜讗诪专 讗谞讬 专讗讬转讬 讗转 专讘讬 讬讛讜砖注 讘谉 诇讜讬 砖讬爪讗 讘住谞讚诇 砖诇 砖注诐 讘讬讜诐 讛讻驻讜专讬诐 讜讗诪讬谞讗 诇讬讛 讘转注谞讬转 爪讘讜专 诪讗讬 讗诪专 诇讬讛 诇讗 砖谞讗 讗诪专 专讘讛 讘专 讘专 讞谞讛 讗谞讬 专讗讬转讬 讗转 专讘讬 讗诇注讝专 讚诪谉 谞谞讜讛 砖讬爪讗 讘住谞讚诇 砖诇 砖注诐 讘转注谞讬转 爪讘讜专 讜讗诪讬谞讗 诇讬讛 讘讬讜诐 讛讻驻讜专讬诐 诪讗讬 讗诪专 诇讬讛 诇讗 砖谞讗 专讘 讬讛讜讚讛 谞驻讬拽 讘讚讛讬讟谞讬 讗讘讬讬 谞驻讬拽 讘讚讛讜爪讬 专讘讗 谞驻讬拽 (讘讚讬讘诇讬) 专讘讛 讘专 专讘 讛讜谞讗 讻专讬讱 住讜讚专讗 讗讻专注讬讛 讜谞驻讬拽

cork on Yom Kippur? Is it considered a shoe, and therefore it may not be worn on Yom Kippur, or not? Rabbi Yitz岣k bar Na岣ani stood on his feet to testify and said: I saw that Rabbi Yehoshua ben Levi went out on Yom Kippur in cork sandals, and I said to him: What is the law on a communal fast that is decreed in a time of drought, when shoes are similarly prohibited? Are reed sandals permitted? He said to me: It is no different, and such sandals are permitted even on a communal fast day. Rabba bar bar 岣na said: I saw Rabbi Elazar from Nineveh go out in cork sandals on a communal fast day, and I said to him: What is the law on Yom Kippur? He said to me: It is no different, and it is permitted. The Gemara reports: Rav Yehuda went out on Yom Kippur in reed sandals. Abaye went out in sandals made of palm fiber. Rava went out in sandals braided with reeds. None of these sandals are considered to be shoes. Rabba bar Rav Huna wrapped a scarf around his feet and went out.

诪转讬讘 专诪讬 讘专 讞诪讗 讛拽讬讟注 讬讜爪讗 讘拽讘 砖诇讜 讚讘专讬 专讘讬 诪讗讬专 讜专讘讬 讬讜住讬 讗讜住专 讜转谞讬 注诇讛 讜砖讜讬谉 砖讗住讜专 诇爪讗转 讘讜 讘讬讜诐 讛讻驻讜专讬诐 讗诪专 讗讘讬讬 讛转诐 讚讗讬转 讘讬讛 讻转讬转讬谉 讜诪砖讜诐 转注谞讜讙

Rami bar 岣ma raised an objection: We learned that an amputee may go out with his wooden prosthetic leg on Shabbat, since it is like a shoe; these are the words of Rabbi Meir. But Rabbi Yosei prohibits it. And a baraita was taught in that regard as an addendum to that mishna: And they agree that it is prohibited to go out wearing it on Yom Kippur. As this indicates that even wooden shoes are prohibited, the materials worn by the aforementioned amora鈥檌m should also be prohibited. Abaye said: There, in the case of Yom Kippur, it is prohibited because there are rags in the prosthesis. The prohibition is not due to the shoes but due to the pleasure of the comfort, which is prohibited on Yom Kippur.

讗诪专 诇讬讛 专讘讗 讜讗讬 诇讗讜 诪谞讗 讛讜讗 讻转讬转讬谉 诪砖讜讬 诇讬讛 诪谞讗 讜注讜讚 讻诇 转注谞讜讙 讚诇讗讜 诪谞注诇 讛讜讗 讘讬讜诐 讛讻驻讜专讬诐 诪讬 讗住讜专 讜讛讗 专讘讛 讘专 专讘 讛讜谞讗 讛讜讛 讻专讬讱 住讜讚专讗 讗讻专注讬讛 讜谞驻讬拽 讜注讜讚 诪讚拽转谞讬 住讬驻讗 讗诐 讬砖 诇讜 讘讬转 拽讘讜诇 讻转讬转讬谉 讟诪讗 诪讻诇诇 讚专讬砖讗 诇讗讜 讘讚讗讬转 诇讬讛 讻转讬转讬谉 注住拽讬谞谉

Rava said to him: And if the prosthetic leg is not a garment, meaning that it is not a shoe, do the rags make it into a garment? Only shoes are forbidden, not other garments. And furthermore, any other kind of pleasure that is not the pleasure of wearing shoes, is it prohibited on Yom Kippur? Only certain afflictions are mandated on Yom Kippur; activities that are not specifically restricted by those afflictions are permitted. And Rabba bar Rav Huna would wrap a scarf on his feet and go out, demonstrating that the comfort provided by rags is permitted on Yom Kippur. Furthermore, the continuation of the baraita contradicts your explanation that the prohibition is due to the comfort provided by the rags. From the fact that it teaches in the latter clause: If the prosthetic leg has a receptacle designed for rags it is susceptible to ritual impurity like all wooden utensils which have receptacles, it may be inferred that in the first clause we are not dealing with a prosthetic leg that has a hollow space designed for rags. Abaye鈥檚 position is thereby rejected.

讗诇讗 讗诪专 专讘讗 诇注讜诇诐 讚讻讜诇讬 注诇诪讗 诪谞注诇 讛讜讗 讜讘砖讘转 讘讛讗 驻诇讬讙讬 诪专 住讘专 讙讝专讬谞谉 讚讬诇诪讗 诪砖转诪讬讟 讜讗转讬 诇讗转讜讬讬 讗专讘注 讗诪讜转 讜诪专 住讘专 诇讗 讙讝专讬谞谉

Rather, Rava said: Actually, according to everyone, a prosthetic leg is considered to be a shoe, and with regard to Shabbat this is what they disagree about: One Sage, Rabbi Yosei holds that we decree a prohibition of wearing a prosthetic leg on Shabbat lest the leg slip off and one come to carry it four cubits in the public domain; and one Sage, Rabbi Meir, holds that we do not decree such a rule.

转谞讜 专讘谞谉 转讬谞讜拽讜转 诪讜转专讬谉 讘讻讜诇谉 讞讜抓 诪谞注讬诇转 讛住谞讚诇 诪讗讬 砖谞讗 谞注讬诇转 讛住谞讚诇 讚讗诪专讬 讗讬谞砖讬 注讘讚讜 诇讬讛 讛谞讱 谞诪讬 讗诪专讬 讗讬谞砖讬 注讘讚讜 诇讬讛 专讞讬爪讛 讜住讬讻讛 讗讬诪专 诪讗转诪讜诇 注讘讚讬 诇讬讛

The Sages taught: Young children are permitted to perform all of the prohibited activities on Yom Kippur, except for wearing shoes. The Gemara asks: What is different about wearing shoes? It is because observers who see a child wearing shoes will say that adults did this for him, i.e., put them on for him, since he cannot do it for himself. But if that is the reason, with regard to those other prohibitions also, like bathing and smearing oil, they will say that adults did this for him, and children should be prohibited from those activities as well. The Gemara explains: With regard to bathing and smearing oil, they could say that they did this for him yesterday, since one cannot be certain when the child was bathed.

住谞讚诇 谞诪讬 讗讬诪专 诪讗转诪讜诇 注讘讚讬 诇讬讛 住谞讚诇 诇讗 讗驻砖专 讚诪讗转诪讜诇 注讘讚讬 诇讬讛 讚讗诪专 砖诪讜讗诇 讛讗讬 诪讗谉 讚讘注讬 诇诪讬讟注诐 讟注诪讗 讚诪讬转讜转讗 诇讬住讬讬诐 诪住讗谞讬 讜诇讬讙谞讬

The Gemara asks: If so, we could say this with regard to shoes as well. They could say that they did this for him yesterday. The Gemara answers: In the case of shoes, it is impossible to say an adult did it for him yesterday, since the child would not have worn shoes at night. As Shmuel said: He who desires a taste of death should put on shoes and go to sleep.

讜讛讗 诪讜转专讬谉 诇讻转讞诇讛 拽转谞讬 讗诇讗 讛谞讱 讚诇讗讜 专讘讬转讬讬讛讜 讙讝专讜 讘讛讜 专讘谞谉 讛谞讱 讚专讘讬转讬讬讛讜 讛讜讗 诇讗 讙讝专讜 讘讛讜 专讘谞谉 讚讗诪专 讗讘讬讬 讗诪专讛 诇讬 讗诐 专讘讬转讬讛 讚讬谞讜拽讗 诪讬讗 讞诪讬诪讬 讜诪砖讞讗 讙讚诇 驻讜专转讗 讘讬注转讗 讘讻讜转讞讗 讙讚诇 驻讜专转讗 转讘讜专讬 诪讗谞讬 讻讬 讛讗 讚专讘讛 讝讘讬谉 诇讛讜 诪讗谞讬 讙讝讬讝讬 讚驻讞专讗 诇讘谞讬讛 讜诪转讘专讬 诇讛讜

The Gemara asks: But the mishna is teaching that they are permitted to wear shoes ab initio. If so, it is permitted for an adult to perform these acts for a child even on the day of Yom Kippur, and the observer will not think that the adult has done anything wrong. Rather, we must explain the mishna as follows: The Sages decreed against performing those actions that are not necessary for the child鈥檚 growth, but the Sages did not decree against performing those actions that are necessary for the child鈥檚 growth. As Abaye said: My mother told me: A child鈥檚 growth requires hot water and oil for smearing. When he grows a little, he must eat egg with kuta岣, a pickled dip made with milk. When he grows a little more, he must have vessels to break, since he will enjoy breaking them. This is like Rabba who bought cracked ceramic vessels for his children, and they broke them for their enjoyment.

讛诪诇讱 讜讛讻诇讛 讬专讞爪讜 讗转 驻谞讬讛诐 诪转谞讬转讬谉 诪谞讬 专讘讬 讞谞谞讬讗 讘谉 转专讚讬讜谉 讛讬讗 讚转谞讬讗 讛诪诇讱 讜讛讻诇讛 诇讗 讬专讞爪讜 讗转 驻谞讬讛诐 专讘讬 讞谞谞讬讗 讘谉 转专讚讬讜谉 讗讜诪专 诪砖讜诐 专讘讬 讗诇讬注讝专 讛诪诇讱 讜讛讻诇讛 讬专讞爪讜 讗转 驻谞讬讛诐 讛讞讬讛 诇讗 转谞注讜诇 讗转 讛住谞讚诇 专讘讬 讞谞谞讬讗 讘谉 转专讚讬讜谉 讗讜诪专 诪砖讜诐 专讘讬 讗诇讬注讝专 讛讞讬讛 转谞注讜诇 讗转 讛住谞讚诇

搂 We learned in the mishna that according to Rabbi Eliezer, the king and the bride may wash their faces on Yom Kippur. The Gemara asks: Who is the tanna of the mishna? The Gemara answers: It is the opinion of Rabbi 岣nanya ben Teradyon, as it was taught in a baraita: The king and the bride may not wash their faces on Yom Kippur. Rabbi 岣nanya ben Teradyon says in the name of Rabbi Eliezer: A king and a bride may wash their faces. The Rabbis said: A new mother may not wear shoes on Yom Kippur. Rabbi 岣nanya ben Teradyon says in the name of Rabbi Eliezer: A new mother may wear shoes.

诪讗讬 讟注诪讗 诪诇讱 诪砖讜诐 讚讻转讬讘 诪诇讱 讘讬驻讬讜 转讞讝讬谞讛 注讬谞讬讱 讻诇讛 诪讗讬 讟注诪讗 讻讚讬 砖诇讗 转转讙谞讛 注诇 讘注诇讛 讗诪专 诇讬讛 专讘 诇专讘讬 讞讬讬讗 讻诇讛 注讚 讻诪讛 讗诪专 诇讬讛 讻讚转谞讬讗 讗讬谉 诪讜谞注讬谉 转讻砖讬讟讬谉 诪谉 讛讻诇讛 讻诇 砖诇砖讬诐 讬讜诐

The Gemara asks: According to Rabbi Eliezer鈥檚 opinion, what is the reason that the king may wear shoes? Because it is written: 鈥淵our eyes shall see the king in his beauty鈥 (Isaiah 33:17). A king should always look regal before his nation. What is the reason that a bride may wash her face? So that she should not appear repulsive to her husband. Since it is only the beginning of their marriage, her husband may be disgusted at seeing her otherwise. Rav said to Rabbi 岣yya: For how long after her wedding is a woman considered a bride? He said to him: As it was taught in a baraita: If she becomes a mourner, we do not prevent the bride from wearing perfumes during the entire first thirty days of her marriage. This shows that for the first thirty days, her appearance is most critical.

讛讞讬讛 转谞注讜诇 讗转 讛住谞讚诇 诪砖讜诐 爪讬谞讛

A new mother may wear shoes. What is the reason for this? Due to the cold there is concern that she will become ill, as she is weak from the birth.

讗诪专 砖诪讜讗诇 讗诐 诪讞诪转 住讻谞转 注拽专讘 诪讜转专

Shmuel said: If a man is worried about walking barefoot on Yom Kippur due to the danger of scorpions, he is permitted to wear shoes, since one need not put himself in danger.

讛讗讜讻诇 讻讻讜转讘转 讛讙住讛 讘注讬 专讘 驻驻讗

搂 We learned in the mishna: On Yom Kippur, one who eats food the volume of a large date is liable. Rav Pappa asked:

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