From what age do children need to fast? What are the laws regarding chinuch on this issue? From what age do they fast part of the day? The mishna refers to “one or two years before” regarding fasting for part of the day. Why does it say “one or two”? Rav Chisda says that we distinguish between weaker and stringer children. The gemara (according to Rashi) assumes that the mishna means a year or two before the year before they reach maturity as the year before maturity they need to fast on a rabbinic level. Two approaches are brought by amoraim and the gemara tries to reconcile those opinions with what is stated in the mishna. If a pregnant woman has a craving or a sick person needs to eat on Yom Kippur, what can be done? What if a pregnant woman has a craving for non-kosher food (not on Yom Kippur)? To save a life one can do anything except for three commandments – idol worship, forbidden sexual relations, and murder. From where are these laws derived?
Yoma 82
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This week’s learning is sponsored by Audrey Mondrow in loving memory of Bessie “nanny“ Mauskopf, Bashya Leah bat Tzivia Chaya and Meir Yehudah. “A kind and gentle mother, grandmother and great-grandmother. She embraced Torah learning and the love of Torah. May her מeshama have an Aliya.”
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This week’s learning is sponsored by Audrey Mondrow in loving memory of Bessie “nanny“ Mauskopf, Bashya Leah bat Tzivia Chaya and Meir Yehudah. “A kind and gentle mother, grandmother and great-grandmother. She embraced Torah learning and the love of Torah. May her מeshama have an Aliya.”
Yoma 82
מַתְנִי׳ הַתִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן לִפְנֵי שָׁנָה וְלִפְנֵי שְׁנָתַיִים, בִּשְׁבִיל שֶׁיִּהְיוּ רְגִילִין בְּמִצְוֹת.
MISHNA: With regard to the children, one does not afflict them by withholding food on Yom Kippur; however, one trains them one year before or two years before they reach majority, by means of a partial fast lasting several hours, so that they will be accustomed to fulfill mitzvot.
גְּמָ׳ הַשְׁתָּא בִּפְנֵי שְׁתַּיִם מְחַנְּכִין לְהוּ — בִּפְנֵי שָׁנָה מִבַּעְיָא? אָמַר רַב חִסְדָּא, לָא קַשְׁיָא: הָא — בְּחוֹלֶה, הָא — בְּבָרִיא.
GEMARA: The Gemara asks about the wording of the mishna: Since it is stated that one trains children two years before their maturity, is it necessary to say that one trains them one year before? This expression in the mishna is superfluous. Rav Ḥisda said: This is not difficult. This statement that one trains children one year before their maturity is referring to a feeble child; that statement that one trains children two years before their maturity is referring to a healthy child.
אָמַר רַב הוּנָא: בֶּן שְׁמוֹנֶה וּבֶן תֵּשַׁע — מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת. בֶּן עֶשֶׂר וּבֶן אַחַת עֶשְׂרֵה — מַשְׁלִימִין מִדְּרַבָּנַן, בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא בְּתִינוֹקֶת. וְרַב נַחְמָן אָמַר: בֶּן תֵּשַׁע בֶּן עֶשֶׂר — מְחַנְּכִין אוֹתָן לְשָׁעוֹת, בֶּן אַחַת עֶשְׂרֵה בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּרַבָּנַן, בֶּן שְׁלֹשׁ עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא בְּתִינוֹק. וְרַבִּי יוֹחָנָן אָמַר: הַשְׁלָמָה דְּרַבָּנַן לֵיכָּא. בֶּן עֶשֶׂר בֶּן אַחַת עֶשְׂרֵה — מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת, בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא.
Rav Huna said: One trains a healthy child of eight years and nine years to fast for several hours; at ten years and eleven years, they complete the fast by rabbinic law; at twelve years they complete the fast by Torah law. This applies to girls who reach maturity and become obligated in mitzvot at age twelve. And Rav Naḥman said: At nine years and ten years one trains them to fast for several hours; at eleven and twelve years they complete the fast by rabbinic law; at thirteen years they complete the fast by Torah law. This applies to boys. And Rabbi Yoḥanan said: There is no obligation with regard to children completing the fast by rabbinic law. Rather, at ten and eleven years, one trains them to fast for several hours; and at twelve years girls are obligated to complete their fast by Torah law.
תְּנַן: הַתִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בַּיּוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן לִפְנֵי שָׁנָה וְלִפְנֵי שְׁתַּיִם. בִּשְׁלָמָא לְרַב הוּנָא וְרַב נַחְמָן — לִפְנֵי שָׁנָה וְלִפְנֵי שְׁתַּיִם. לִפְנֵי שָׁנָה — לְדִבְרֵיהֶן, וְלִפְנֵי שְׁתַּיִם — לְדִבְרֵיהֶן.
§ We learned in the mishna: With regard to the children, one does not afflict them by withholding food on Yom Kippur; however, one trains them for one year before or two years before they reach maturity. Granted, this makes sense according to the opinion of Rav Huna and Rav Naḥman, who hold that for one or two years before reaching maturity there is a rabbinic law requiring children to complete the fast. The mishna that states one year before or two years before should be understood as follows: A feeble child is obligated to complete the fast on Yom Kippur in the year before reaching maturity by rabbinic law, and a healthy child is obligated to complete the fast on Yom Kippur in the two years before reaching maturity by rabbinic law (Vilna Gaon).
אֶלָּא לְרַבִּי יוֹחָנָן, קַשְׁיָא? אָמַר לָךְ רַבִּי יוֹחָנָן: מַאי שָׁנָה אוֹ שְׁתַּיִם — סָמוּךְ לְפִירְקָן.
But according to Rabbi Yoḥanan, who holds that there is no rabbinic law to complete the fast, this is difficult. In his opinion, what is the difference between one year before and two years before? Rabbi Yoḥanan could have said to you: What is the meaning of one year or two years? One year is referring not to the year before the year preceding their maturity, i.e. the two years preceding it, but actually to the year preceding their maturity. The phrase: One or two years, indicates that there is a difference between those who are required for one year and those who required for two, which depends on their health: The healthy child is required to fast two years, but one year is sufficient for a feeble child.
תָּא שְׁמַע, דְּתָנֵי רַבָּה בַּר שְׁמוּאֵל: תִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן שָׁנָה אוֹ שְׁתַּיִם סָמוּךְ לְפִירְקָן. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן — נִיחָא, אֶלָּא לְרַב הוּנָא וּלְרַב נַחְמָן — קַשְׁיָא! אָמְרִי לָךְ רַבָּנַן: מַאי חִינּוּךְ נָמֵי דְּקָתָנֵי — הַשְׁלָמָה.
Come and hear that which Rabba bar Shmuel taught in a baraita: With regard to children, one does not afflict them by withholding food on Yom Kippur; however, one trains them one year for a feeble child or two years for a healthy child preceding their maturity. Granted, according to the opinion of Rabbi Yoḥanan, this works out well; but according to Rav Huna and Rav Naḥman, who say that there is an additional year that one is required to complete the fast according to rabbinic law, this is difficult. The Rabbis could say to you: What is this training that is also taught there? It is referring to fasting a complete day, which is required by rabbinic law. By rabbinic law, the time of completing the fast for a healthy child is two years before he reaches maturity.
וּמִי קָרֵי לְחִינּוּךְ הַשְׁלָמָה, וְהָא תַּנְיָא: אֵי זֶה חִינּוּךְ? הָיָה רָגִיל לֶאֱכוֹל בִּשְׁתֵּי שָׁעוֹת — מַאֲכִילִין אוֹתוֹ לְשָׁלֹשׁ. בְּשָׁלֹשׁ — מַאֲכִילִין אוֹתוֹ בְּאַרְבַּע. אָמַר רָבָא בַּר עוּלָּא: תְּרֵי חִנּוּכֵי הָווּ.
The Gemara asks: And is training called completion? Doesn’t training mean that the child performs only part of the mitzva? Wasn’t it taught explicitly in a baraita: What is training? If the child was accustomed to eat every day at the second hour of the day, one feeds him at the third hour, so he will begin to understand the concept of affliction. If he was accustomed to eat at the third hour, one feeds him at the fourth hour. Rava bar Ulla said: This is not difficult; these are two different types of training. There is training of small children to wait slightly longer before eating, and training of older children, in which one habituates them to fasting a full day.
מַתְנִי׳ עוּבָּרָה שֶׁהֵרִיחָה — מַאֲכִילִין אוֹתָהּ עַד שֶׁתָּשִׁיב נַפְשָׁהּ. חוֹלֶה — מַאֲכִילִין אוֹתוֹ עַל פִּי בְּקִיאִין, וְאִם אֵין שָׁם בְּקִיאִין — מַאֲכִילִין אוֹתוֹ עַל פִּי עַצְמוֹ עַד שֶׁיֹּאמַר דַּי.
MISHNA: With regard to a pregnant woman who smelled food and was overcome by a craving to eat it, one feeds her until she recovers, as failure to do so could lead to a life-threatening situation. If a person is ill and requires food due to potential danger, one feeds him according to the advice of medical experts who determine that he indeed requires food. And if there are no experts there, one feeds him according to his own instructions, until he says that he has eaten enough and needs no more.
גְּמָ׳ תָּנוּ רַבָּנַן: עוּבָּרָה שֶׁהֵרִיחָה בְּשַׂר קוֹדֶשׁ אוֹ בְּשַׂר חֲזִיר — תּוֹחֲבִין לָהּ כּוּשׁ בְּרוֹטֶב, וּמַנִּיחִין לָהּ עַל פִּיהָ, אִם נִתְיַישְּׁבָה דַּעְתָּהּ — מוּטָב, וְאִם לָאו — מַאֲכִילִין אוֹתָהּ רוֹטֶב עַצְמוֹ, וְאִם נִתְיַישְּׁבָה דַּעְתָּהּ — מוּטָב, וְאִם לָאו — מַאֲכִילִין אוֹתָהּ שׁוּמָּן עַצְמוֹ. שֶׁאֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי פִּקּוּחַ נֶפֶשׁ, חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים.
GEMARA: The Sages taught in a baraita: With regard to a pregnant woman who smelled consecrated meat or pig meat and craved those specific foods, one inserts a thin reed into the juice of that item and places it on her mouth. If her mind become settled with that, it is well. And if not, one feeds her the gravy itself of that forbidden food. If her mind becomes settled with that, it is well. And if not, one feeds her the fat of the forbidden food itself, as there is no halakha that stands in the way of saving a life except for the prohibitions against idol worship, and forbidden sexual relationships, and bloodshed.
עֲבוֹדָה זָרָה מְנָלַן — דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״, לָמָּה נֶאֱמַר ״בְּכׇל מְאֹדֶךָ״? וְאִם נֶאֱמַר ״בְּכׇל מְאֹדֶךָ״, לָמָּה נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״?
The Gemara clarifies: With regard to the halakha that the prohibition against idol worship takes precedence over saving one’s life, from where do we derive this? As it was taught in a baraita that Rabbi Eliezer says: If it is stated: “And you shall love the Lord your God with all your heart, and with all your soul” (Deuteronomy 6:5), why is it stated in the continuation of the verse: “And with all your might” (Deuteronomy 6:5)? And if it is stated: “With all your might,” why is it stated: “With all your soul”? One of these statements appears to be superfluous.
אִם יֵשׁ לְךָ אָדָם שֶׁגּוּפוֹ חָבִיב עָלָיו מִמָּמוֹנוֹ — לְכָךְ נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״, וְאִם יֵשׁ לָךְ אָדָם שֶׁמָּמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ — לְכָךְ נֶאֱמַר ״וּבְכׇל מְאֹדֶךָ״.
Rather, it is to teach that if there is a person whose body is more beloved to him than his property, therefore it is stated: “With all your soul.” The verse teaches that one must be willing to sacrifice his life to sanctify God’s name. And if there is a person whose property is more beloved to him than his body, therefore it is stated: “With all your might.” Rabbi Eliezer understands the phrase “with all your might” to mean: With all your possessions. Therefore, one must be prepared to forfeit his life rather than be saved through idol worship.
גִּילּוּי עֲרָיוֹת וּשְׁפִיכַת דָּמִים מְנָא לַן — דְּתַנְיָא, רַבִּי אוֹמֵר: ״כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה״. וְכִי מָה עִנְיָן לָמַדְנוּ מֵרוֹצֵחַ לְנַעֲרָה הַמְאוֹרָסָה?
§ With regard to the concept that one must surrender his life rather than have forbidden sexual relations or shed blood through murder, from where do we derive this? As it was taught in a baraita that Rabbi Yehuda HaNasi says: It is stated about the rape of a betrothed woman: “For as when a man rises against his fellow and slays him, even so is this matter” (Deuteronomy 22:26). One might ask: What idea did we learn about a betrothed woman from a murderer? The halakha of a betrothed woman is clear; what new point is learned by comparing it to the halakha of a murderer?
אֶלָּא: הֲרֵי זֶה בָּא לְלַמֵּד, וְנִמְצָא לָמֵד: מָה נַעֲרָה הַמְאוֹרָסָה נִיתָּן לְהַצִּילָהּ בְּנַפְשׁוֹ — אַף רוֹצֵחַ (כּוּ׳). מָה רוֹצֵחַ יֵהָרֵג וְאַל יַעֲבוֹר — אַף נַעֲרָה הַמְאוֹרָסָה יֵהָרֵג וְאַל יַעֲבוֹר.
Rather, this halakha about the murderer, which appears to come to teach about the betrothed woman, is found to actually be the subject of teaching. The inference is as follows: Just as with regard to the betrothed woman, permission is given to save her at the cost of the life of her attacker, so too, the murderer may be saved from committing the crime at the cost of his life, i.e., one may save the victim by killing the attacker. Another teaching is derived in the opposite direction, from the case of murder to the case of rape. Just as the murderer is subject to the halakha of let him be killed, and let him not transgress, i.e., one must even allow himself to be killed rather than take the life of another, so too, a man must surrender his life rather than engage in forbidden sexual relations with a betrothed young woman. By inference, the halakha of let him be killed, and let him not transgress, applies to all forbidden sexual relations.
וְרוֹצֵחַ גּוּפֵיהּ מְנָא לַן? סְבָרָא הִיא: דְּהָהוּא דַּאֲתָא לְקַמֵּיהּ (דְּרָבָא), אֲמַר לֵיהּ, אֲמַר לִי מָרֵי דּוּרַאי: קִטְלֵיהּ לִפְלָנְיָא, וְאִי לָא — קָטֵילְנָא לָךְ. אֲמַר לֵיהּ: נִקְטְלָךְ וְלָא תִּקְטוֹל. מַאי חָזֵית דִּדְמָא דִּידָךְ סוּמָּק טְפֵי? דִּילְמָא דְּמָא דְּהָהוּא גַּבְרָא סוּמָּק טְפֵי!
The Gemara asks: And with regard to the murderer himself, from where do we derive this halakha that he should be killed rather than transgress the prohibition against murder? The Gemara answers: It is derived through reason, as it was told: A certain person came before Rava. He said to Rava: The master of the village where I live said to me: Kill so-and-so, and if you do not do so, I will kill you. What should I do? Rava said to him: Let yourself be killed, and you should not kill. Rava reasoned: What did you see to make you think that your blood is redder and more important than his? Perhaps the blood of that man is redder, and he is more important than you. If so, it is logical that one must not kill another person to save himself.
הָהִיא עוּבָּרָה דְּאָרַחָא, אֲתוֹ לְקַמֵּיהּ דְּרַבִּי, אֲמַר לְהוּ: זִילוּ לְחוּשׁוּ לַהּ דְּיוֹמָא דְכִיפּוּרֵי הוּא. לְחוּשׁוּ לָהּ וְאִילְּחִישָׁא. קָרֵי עֲלֵיהּ: ״בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן יְדַעְתִּיךָ וְגוֹ׳״. נְפַק מִינַּהּ רַבִּי יוֹחָנָן.
§ With respect to a pregnant woman who smells food, it is told: A certain pregnant woman smelled a food and craved it. Those involved came before Rabbi Yehuda HaNasi to ask how to proceed. He said to those who were inquiring: Go and whisper to her that today is Yom Kippur. They whispered to her, and this whispering helped; she stopped craving the food. Rabbi Yehuda HaNasi read this verse about the baby she was carrying: “Before I formed you in the belly I knew you, and before you came forth out of the womb I sanctified you” (Jeremiah 1:5), and indeed, the baby who came out of that woman was Rabbi Yoḥanan.
הָהִיא עוּבָּרָה דְּאָרַחָא, אֲתוֹ לְקַמֵּיהּ דְּרַבִּי חֲנִינָא. אֲמַר לְהוּ: לְחוּשׁוּ לָהּ, וְלָא אִילְּחִישָׁא. קָרֵי עֲלֵיהּ:
The Gemara relates another story: A certain pregnant woman smelled food and had a craving to eat it on Yom Kippur. Those involved came before Rabbi Ḥanina to ask how to proceed. He said to them: Whisper to her that today is Yom Kippur. They whispered to her, but she did not accept the whisper and continued to crave the food. Rabbi Ḥanina read this verse about the baby:
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Rabbinic Authority and Personal Autonomy in Early Rabbinic Law, Part 1 of 3: A Sick Person Eating on Yom Kippur
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3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
I started the daf at the beginning of this cycle in January 2020. My husband, my children, grandchildren and siblings have been very supportive. As someone who learned and taught Tanach and mefarshim for many years, it has been an amazing adventure to complete the six sedarim of Mishnah, and now to study Talmud on a daily basis along with Rabbanit Michelle and the wonderful women of Hadran.
Jerusalem, Israel
It has been a pleasure keeping pace with this wonderful and scholarly group of women.
Beit Shemesh, Israel
I started learning at the beginning of the cycle after a friend persuaded me that it would be right up my alley. I was lucky enough to learn at Rabbanit Michelle’s house before it started on zoom and it was quickly part of my daily routine. I find it so important to see for myself where halachot were derived, where stories were told and to get more insight into how the Rabbis interacted.
Ra’anana, Israel
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
I heard about the syium in January 2020 & I was excited to start learning then the pandemic started. Learning Daf became something to focus on but also something stressful. As the world changed around me & my family I had to adjust my expectations for myself & the world. Daf Yomi & the Hadran podcast has been something I look forward to every day. It gives me a moment of centering & Judaism daily.
Denver, United States
I have joined the community of daf yomi learners at the start of this cycle. I have studied in different ways – by reading the page, translating the page, attending a local shiur and listening to Rabbanit Farber’s podcasts, depending on circumstances and where I was at the time. The reactions have been positive throughout – with no exception!
Guildford, United Kingdom
In early January of 2020, I learned about Siyyum HaShas and Daf Yomi via Tablet Magazine’s brief daily podcast about the Daf. I found it compelling and fascinating. Soon I discovered Hadran; since then I have learned the Daf daily with Rabbanit Michelle Cohen Farber. The Daf has permeated my every hour, and has transformed and magnified my place within the Jewish Universe.
San Francisco, CA , United States
Minneapolis, MN, United States
I started my Daf Yomi journey at the beginning of the COVID19 pandemic.
Los Angeles, United States
I had dreamed of doing daf yomi since I had my first serious Talmud class 18 years ago at Pardes with Rahel Berkovitz, and then a couple of summers with Leah Rosenthal. There is no way I would be able to do it without another wonderful teacher, Michelle, and the Hadran organization. I wake up and am excited to start each day with the next daf.
Irvine, United States
After enthusing to my friend Ruth Kahan about how much I had enjoyed remote Jewish learning during the earlier part of the pandemic, she challenged me to join her in learning the daf yomi cycle. I had always wanted to do daf yomi but now had no excuse. The beginning was particularly hard as I had never studied Talmud but has become easier, as I have gained some familiarity with it.
Brookline, United States
In January 2020, my chevruta suggested that we “up our game. Let’s do Daf Yomi” – and she sent me the Hadran link. I lost my job (and went freelance), there was a pandemic, and I am still opening the podcast with my breakfast coffee, or after Shabbat with popcorn. My Aramaic is improving. I will need a new bookcase, though.
Atlanta, Georgia, United States
It’s hard to believe it has been over two years. Daf yomi has changed my life in so many ways and has been sustaining during this global sea change. Each day means learning something new, digging a little deeper, adding another lens, seeing worlds with new eyes. Daf has also fostered new friendships and deepened childhood connections, as long time friends have unexpectedly become havruta.
Northwest Washington, United States
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, Israel
I started learning daf yomi at the beginning of this cycle. As the pandemic evolved, it’s been so helpful to me to have this discipline every morning to listen to the daf podcast after I’ve read the daf; learning about the relationships between the rabbis and the ways they were constructing our Jewish religion after the destruction of the Temple. I’m grateful to be on this journey!
Teaneck NJ, United States
Having never learned Talmud before, I started Daf Yomi in hopes of connecting to the Rabbinic tradition, sharing a daily idea on Instagram (@dafyomiadventures). With Hadran and Sefaria, I slowly gained confidence in my skills and understanding. Now, part of the Pardes Jewish Educators Program, I can’t wait to bring this love of learning with me as I continue to pass it on to my future students.
Pennsylvania, United States
I am a Reform rabbi and took Talmud courses in rabbinical school, but I knew there was so much more to learn. It felt inauthentic to serve as a rabbi without having read the entire Talmud, so when the opportunity arose to start Daf Yomi in 2020, I dove in! Thanks to Hadran, Daf Yomi has enriched my understanding of rabbinic Judaism and deepened my love of Jewish text & tradition. Todah rabbah!
California, United States
It happened without intent (so am I yotzei?!) – I watched the women’s siyum live and was so moved by it that the next morning, I tuned in to Rabbanit Michelle’s shiur, and here I am, still learning every day, over 2 years later. Some days it all goes over my head, but others I grasp onto an idea or a story, and I ‘get it’ and that’s the best feeling in the world. So proud to be a Hadran learner.
Zichron Yaakov, Israel
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
Yoma 82
מַתְנִי׳ הַתִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן לִפְנֵי שָׁנָה וְלִפְנֵי שְׁנָתַיִים, בִּשְׁבִיל שֶׁיִּהְיוּ רְגִילִין בְּמִצְוֹת.
MISHNA: With regard to the children, one does not afflict them by withholding food on Yom Kippur; however, one trains them one year before or two years before they reach majority, by means of a partial fast lasting several hours, so that they will be accustomed to fulfill mitzvot.
גְּמָ׳ הַשְׁתָּא בִּפְנֵי שְׁתַּיִם מְחַנְּכִין לְהוּ — בִּפְנֵי שָׁנָה מִבַּעְיָא? אָמַר רַב חִסְדָּא, לָא קַשְׁיָא: הָא — בְּחוֹלֶה, הָא — בְּבָרִיא.
GEMARA: The Gemara asks about the wording of the mishna: Since it is stated that one trains children two years before their maturity, is it necessary to say that one trains them one year before? This expression in the mishna is superfluous. Rav Ḥisda said: This is not difficult. This statement that one trains children one year before their maturity is referring to a feeble child; that statement that one trains children two years before their maturity is referring to a healthy child.
אָמַר רַב הוּנָא: בֶּן שְׁמוֹנֶה וּבֶן תֵּשַׁע — מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת. בֶּן עֶשֶׂר וּבֶן אַחַת עֶשְׂרֵה — מַשְׁלִימִין מִדְּרַבָּנַן, בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא בְּתִינוֹקֶת. וְרַב נַחְמָן אָמַר: בֶּן תֵּשַׁע בֶּן עֶשֶׂר — מְחַנְּכִין אוֹתָן לְשָׁעוֹת, בֶּן אַחַת עֶשְׂרֵה בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּרַבָּנַן, בֶּן שְׁלֹשׁ עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא בְּתִינוֹק. וְרַבִּי יוֹחָנָן אָמַר: הַשְׁלָמָה דְּרַבָּנַן לֵיכָּא. בֶּן עֶשֶׂר בֶּן אַחַת עֶשְׂרֵה — מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת, בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא.
Rav Huna said: One trains a healthy child of eight years and nine years to fast for several hours; at ten years and eleven years, they complete the fast by rabbinic law; at twelve years they complete the fast by Torah law. This applies to girls who reach maturity and become obligated in mitzvot at age twelve. And Rav Naḥman said: At nine years and ten years one trains them to fast for several hours; at eleven and twelve years they complete the fast by rabbinic law; at thirteen years they complete the fast by Torah law. This applies to boys. And Rabbi Yoḥanan said: There is no obligation with regard to children completing the fast by rabbinic law. Rather, at ten and eleven years, one trains them to fast for several hours; and at twelve years girls are obligated to complete their fast by Torah law.
תְּנַן: הַתִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בַּיּוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן לִפְנֵי שָׁנָה וְלִפְנֵי שְׁתַּיִם. בִּשְׁלָמָא לְרַב הוּנָא וְרַב נַחְמָן — לִפְנֵי שָׁנָה וְלִפְנֵי שְׁתַּיִם. לִפְנֵי שָׁנָה — לְדִבְרֵיהֶן, וְלִפְנֵי שְׁתַּיִם — לְדִבְרֵיהֶן.
§ We learned in the mishna: With regard to the children, one does not afflict them by withholding food on Yom Kippur; however, one trains them for one year before or two years before they reach maturity. Granted, this makes sense according to the opinion of Rav Huna and Rav Naḥman, who hold that for one or two years before reaching maturity there is a rabbinic law requiring children to complete the fast. The mishna that states one year before or two years before should be understood as follows: A feeble child is obligated to complete the fast on Yom Kippur in the year before reaching maturity by rabbinic law, and a healthy child is obligated to complete the fast on Yom Kippur in the two years before reaching maturity by rabbinic law (Vilna Gaon).
אֶלָּא לְרַבִּי יוֹחָנָן, קַשְׁיָא? אָמַר לָךְ רַבִּי יוֹחָנָן: מַאי שָׁנָה אוֹ שְׁתַּיִם — סָמוּךְ לְפִירְקָן.
But according to Rabbi Yoḥanan, who holds that there is no rabbinic law to complete the fast, this is difficult. In his opinion, what is the difference between one year before and two years before? Rabbi Yoḥanan could have said to you: What is the meaning of one year or two years? One year is referring not to the year before the year preceding their maturity, i.e. the two years preceding it, but actually to the year preceding their maturity. The phrase: One or two years, indicates that there is a difference between those who are required for one year and those who required for two, which depends on their health: The healthy child is required to fast two years, but one year is sufficient for a feeble child.
תָּא שְׁמַע, דְּתָנֵי רַבָּה בַּר שְׁמוּאֵל: תִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן שָׁנָה אוֹ שְׁתַּיִם סָמוּךְ לְפִירְקָן. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן — נִיחָא, אֶלָּא לְרַב הוּנָא וּלְרַב נַחְמָן — קַשְׁיָא! אָמְרִי לָךְ רַבָּנַן: מַאי חִינּוּךְ נָמֵי דְּקָתָנֵי — הַשְׁלָמָה.
Come and hear that which Rabba bar Shmuel taught in a baraita: With regard to children, one does not afflict them by withholding food on Yom Kippur; however, one trains them one year for a feeble child or two years for a healthy child preceding their maturity. Granted, according to the opinion of Rabbi Yoḥanan, this works out well; but according to Rav Huna and Rav Naḥman, who say that there is an additional year that one is required to complete the fast according to rabbinic law, this is difficult. The Rabbis could say to you: What is this training that is also taught there? It is referring to fasting a complete day, which is required by rabbinic law. By rabbinic law, the time of completing the fast for a healthy child is two years before he reaches maturity.
וּמִי קָרֵי לְחִינּוּךְ הַשְׁלָמָה, וְהָא תַּנְיָא: אֵי זֶה חִינּוּךְ? הָיָה רָגִיל לֶאֱכוֹל בִּשְׁתֵּי שָׁעוֹת — מַאֲכִילִין אוֹתוֹ לְשָׁלֹשׁ. בְּשָׁלֹשׁ — מַאֲכִילִין אוֹתוֹ בְּאַרְבַּע. אָמַר רָבָא בַּר עוּלָּא: תְּרֵי חִנּוּכֵי הָווּ.
The Gemara asks: And is training called completion? Doesn’t training mean that the child performs only part of the mitzva? Wasn’t it taught explicitly in a baraita: What is training? If the child was accustomed to eat every day at the second hour of the day, one feeds him at the third hour, so he will begin to understand the concept of affliction. If he was accustomed to eat at the third hour, one feeds him at the fourth hour. Rava bar Ulla said: This is not difficult; these are two different types of training. There is training of small children to wait slightly longer before eating, and training of older children, in which one habituates them to fasting a full day.
מַתְנִי׳ עוּבָּרָה שֶׁהֵרִיחָה — מַאֲכִילִין אוֹתָהּ עַד שֶׁתָּשִׁיב נַפְשָׁהּ. חוֹלֶה — מַאֲכִילִין אוֹתוֹ עַל פִּי בְּקִיאִין, וְאִם אֵין שָׁם בְּקִיאִין — מַאֲכִילִין אוֹתוֹ עַל פִּי עַצְמוֹ עַד שֶׁיֹּאמַר דַּי.
MISHNA: With regard to a pregnant woman who smelled food and was overcome by a craving to eat it, one feeds her until she recovers, as failure to do so could lead to a life-threatening situation. If a person is ill and requires food due to potential danger, one feeds him according to the advice of medical experts who determine that he indeed requires food. And if there are no experts there, one feeds him according to his own instructions, until he says that he has eaten enough and needs no more.
גְּמָ׳ תָּנוּ רַבָּנַן: עוּבָּרָה שֶׁהֵרִיחָה בְּשַׂר קוֹדֶשׁ אוֹ בְּשַׂר חֲזִיר — תּוֹחֲבִין לָהּ כּוּשׁ בְּרוֹטֶב, וּמַנִּיחִין לָהּ עַל פִּיהָ, אִם נִתְיַישְּׁבָה דַּעְתָּהּ — מוּטָב, וְאִם לָאו — מַאֲכִילִין אוֹתָהּ רוֹטֶב עַצְמוֹ, וְאִם נִתְיַישְּׁבָה דַּעְתָּהּ — מוּטָב, וְאִם לָאו — מַאֲכִילִין אוֹתָהּ שׁוּמָּן עַצְמוֹ. שֶׁאֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי פִּקּוּחַ נֶפֶשׁ, חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים.
GEMARA: The Sages taught in a baraita: With regard to a pregnant woman who smelled consecrated meat or pig meat and craved those specific foods, one inserts a thin reed into the juice of that item and places it on her mouth. If her mind become settled with that, it is well. And if not, one feeds her the gravy itself of that forbidden food. If her mind becomes settled with that, it is well. And if not, one feeds her the fat of the forbidden food itself, as there is no halakha that stands in the way of saving a life except for the prohibitions against idol worship, and forbidden sexual relationships, and bloodshed.
עֲבוֹדָה זָרָה מְנָלַן — דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״, לָמָּה נֶאֱמַר ״בְּכׇל מְאֹדֶךָ״? וְאִם נֶאֱמַר ״בְּכׇל מְאֹדֶךָ״, לָמָּה נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״?
The Gemara clarifies: With regard to the halakha that the prohibition against idol worship takes precedence over saving one’s life, from where do we derive this? As it was taught in a baraita that Rabbi Eliezer says: If it is stated: “And you shall love the Lord your God with all your heart, and with all your soul” (Deuteronomy 6:5), why is it stated in the continuation of the verse: “And with all your might” (Deuteronomy 6:5)? And if it is stated: “With all your might,” why is it stated: “With all your soul”? One of these statements appears to be superfluous.
אִם יֵשׁ לְךָ אָדָם שֶׁגּוּפוֹ חָבִיב עָלָיו מִמָּמוֹנוֹ — לְכָךְ נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״, וְאִם יֵשׁ לָךְ אָדָם שֶׁמָּמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ — לְכָךְ נֶאֱמַר ״וּבְכׇל מְאֹדֶךָ״.
Rather, it is to teach that if there is a person whose body is more beloved to him than his property, therefore it is stated: “With all your soul.” The verse teaches that one must be willing to sacrifice his life to sanctify God’s name. And if there is a person whose property is more beloved to him than his body, therefore it is stated: “With all your might.” Rabbi Eliezer understands the phrase “with all your might” to mean: With all your possessions. Therefore, one must be prepared to forfeit his life rather than be saved through idol worship.
גִּילּוּי עֲרָיוֹת וּשְׁפִיכַת דָּמִים מְנָא לַן — דְּתַנְיָא, רַבִּי אוֹמֵר: ״כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה״. וְכִי מָה עִנְיָן לָמַדְנוּ מֵרוֹצֵחַ לְנַעֲרָה הַמְאוֹרָסָה?
§ With regard to the concept that one must surrender his life rather than have forbidden sexual relations or shed blood through murder, from where do we derive this? As it was taught in a baraita that Rabbi Yehuda HaNasi says: It is stated about the rape of a betrothed woman: “For as when a man rises against his fellow and slays him, even so is this matter” (Deuteronomy 22:26). One might ask: What idea did we learn about a betrothed woman from a murderer? The halakha of a betrothed woman is clear; what new point is learned by comparing it to the halakha of a murderer?
אֶלָּא: הֲרֵי זֶה בָּא לְלַמֵּד, וְנִמְצָא לָמֵד: מָה נַעֲרָה הַמְאוֹרָסָה נִיתָּן לְהַצִּילָהּ בְּנַפְשׁוֹ — אַף רוֹצֵחַ (כּוּ׳). מָה רוֹצֵחַ יֵהָרֵג וְאַל יַעֲבוֹר — אַף נַעֲרָה הַמְאוֹרָסָה יֵהָרֵג וְאַל יַעֲבוֹר.
Rather, this halakha about the murderer, which appears to come to teach about the betrothed woman, is found to actually be the subject of teaching. The inference is as follows: Just as with regard to the betrothed woman, permission is given to save her at the cost of the life of her attacker, so too, the murderer may be saved from committing the crime at the cost of his life, i.e., one may save the victim by killing the attacker. Another teaching is derived in the opposite direction, from the case of murder to the case of rape. Just as the murderer is subject to the halakha of let him be killed, and let him not transgress, i.e., one must even allow himself to be killed rather than take the life of another, so too, a man must surrender his life rather than engage in forbidden sexual relations with a betrothed young woman. By inference, the halakha of let him be killed, and let him not transgress, applies to all forbidden sexual relations.
וְרוֹצֵחַ גּוּפֵיהּ מְנָא לַן? סְבָרָא הִיא: דְּהָהוּא דַּאֲתָא לְקַמֵּיהּ (דְּרָבָא), אֲמַר לֵיהּ, אֲמַר לִי מָרֵי דּוּרַאי: קִטְלֵיהּ לִפְלָנְיָא, וְאִי לָא — קָטֵילְנָא לָךְ. אֲמַר לֵיהּ: נִקְטְלָךְ וְלָא תִּקְטוֹל. מַאי חָזֵית דִּדְמָא דִּידָךְ סוּמָּק טְפֵי? דִּילְמָא דְּמָא דְּהָהוּא גַּבְרָא סוּמָּק טְפֵי!
The Gemara asks: And with regard to the murderer himself, from where do we derive this halakha that he should be killed rather than transgress the prohibition against murder? The Gemara answers: It is derived through reason, as it was told: A certain person came before Rava. He said to Rava: The master of the village where I live said to me: Kill so-and-so, and if you do not do so, I will kill you. What should I do? Rava said to him: Let yourself be killed, and you should not kill. Rava reasoned: What did you see to make you think that your blood is redder and more important than his? Perhaps the blood of that man is redder, and he is more important than you. If so, it is logical that one must not kill another person to save himself.
הָהִיא עוּבָּרָה דְּאָרַחָא, אֲתוֹ לְקַמֵּיהּ דְּרַבִּי, אֲמַר לְהוּ: זִילוּ לְחוּשׁוּ לַהּ דְּיוֹמָא דְכִיפּוּרֵי הוּא. לְחוּשׁוּ לָהּ וְאִילְּחִישָׁא. קָרֵי עֲלֵיהּ: ״בְּטֶרֶם אֶצָּרְךָ בַבֶּטֶן יְדַעְתִּיךָ וְגוֹ׳״. נְפַק מִינַּהּ רַבִּי יוֹחָנָן.
§ With respect to a pregnant woman who smells food, it is told: A certain pregnant woman smelled a food and craved it. Those involved came before Rabbi Yehuda HaNasi to ask how to proceed. He said to those who were inquiring: Go and whisper to her that today is Yom Kippur. They whispered to her, and this whispering helped; she stopped craving the food. Rabbi Yehuda HaNasi read this verse about the baby she was carrying: “Before I formed you in the belly I knew you, and before you came forth out of the womb I sanctified you” (Jeremiah 1:5), and indeed, the baby who came out of that woman was Rabbi Yoḥanan.
הָהִיא עוּבָּרָה דְּאָרַחָא, אֲתוֹ לְקַמֵּיהּ דְּרַבִּי חֲנִינָא. אֲמַר לְהוּ: לְחוּשׁוּ לָהּ, וְלָא אִילְּחִישָׁא. קָרֵי עֲלֵיהּ:
The Gemara relates another story: A certain pregnant woman smelled food and had a craving to eat it on Yom Kippur. Those involved came before Rabbi Ḥanina to ask how to proceed. He said to them: Whisper to her that today is Yom Kippur. They whispered to her, but she did not accept the whisper and continued to crave the food. Rabbi Ḥanina read this verse about the baby:
