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?
Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
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Siyum Masechet Avodah Zarah
Siyum Masechet Avodah Zarah is dedicated with love and pride to Terri Krivosha from her husband, Rabbi Hayim Herring, her children, Tamar, Avi and Shaina, and her grandchildren, Noam, Liba, and Orly, for completing her first Daf Yomi cycle. You embody the words of Micah 6:8, and “do justice, love goodness, and walk modestly with HaShem.”
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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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
When I was working and taking care of my children, learning was never on the list. Now that I have more time I have two different Gemora classes and the nach yomi as well as the mishna yomi daily.
Jerusalem, Israel
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
I started learning Daf Yomi in January 2020 after watching my grandfather, Mayer Penstein z”l, finish shas with the previous cycle. My grandfather made learning so much fun was so proud that his grandchildren wanted to join him. I was also inspired by Ilana Kurshan’s book, If All the Seas Were Ink. Two years in, I can say that it has enriched my life in so many ways.
New York, United States
I tried Daf Yomi in the middle of the last cycle after realizing I could listen to Michelle’s shiurim online. It lasted all of 2 days! Then the new cycle started just days before my father’s first yahrzeit and my youngest daughter’s bat mitzvah. It seemed the right time for a new beginning. My family, friends, colleagues are immensely supportive!
Zichron Yaakov, Israel
I started last year after completing the Pesach Sugiyot class. Masechet Yoma might seem like a difficult set of topics, but for me made Yom Kippur and the Beit HaMikdash come alive. Liturgy I’d always had trouble connecting with took on new meaning as I gained a sense of real people moving through specific spaces in particular ways. It was the perfect introduction; I am so grateful for Hadran!
Minnesota, United States
After all the hype on the 2020 siyum I became inspired by a friend to begin learning as the new cycle began.with no background in studying Talmud it was a bit daunting in the beginning. my husband began at the same time so we decided to study on shabbat together. The reaction from my 3 daughters has been fantastic. They are very proud. It’s been a great challenge for my brain which is so healthy!
Modi’in, Israel
I LOVE learning the Daf. I started with Shabbat. I join the morning Zoom with Reb Michelle and it totally grounds my day. When Corona hit us in Israel, I decided that I would use the Daf to keep myself sane, especially during the days when we could not venture out more than 300 m from our home. Now my husband and I have so much new material to talk about! It really is the best part of my day!
Hashmonaim, Israel
Blacksburg, United States
Bronx, United States
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Kfar Saba, Israel
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
Blacksburg, United States
Palo Alto, CA, United States
I started learning Dec 2019 after reading “If all the Seas Were Ink”. I found
Daily daf sessions of Rabbanit Michelle in her house teaching, I then heard about the siyum and a new cycle starting wow I am in! Afternoon here in Sydney, my family and friends know this is my sacred time to hide away to live zoom and learn. Often it’s hard to absorb and relate then a gem shines touching my heart.
Dover Heights, Australia
תמיד רציתי. למדתי גמרא בבית ספר בטורונטו קנדה. עליתי ארצה ולמדתי שזה לא מקובל. הופתעתי.
יצאתי לגימלאות לפני שנתיים וזה מאפשר את המחוייבות לדף יומי.
עבורי ההתמדה בלימוד מעגן אותי בקשר שלי ליהדות. אני תמיד מחפשת ותמיד. מוצאת מקור לקשר. ללימוד חדש ומחדש. קשר עם נשים לומדות מעמיק את החוויה ומשמעותית מאוד.
מיתר, ישראל
Attending the Siyyum in Jerusalem 26 months ago inspired me to become part of this community of learners. So many aspects of Jewish life have been illuminated by what we have learned in Seder Moed. My day is not complete without daf Yomi. I am so grateful to Rabbanit Michelle and the Hadran Community.
Newton, United States
Minnesota, 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
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:
