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Today's Daf Yomi

July 7, 2021 | 讻状讝 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 learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Yoma 87

Today’s daf is sponsored in honor of Rabbanit Dasi Fruchter and the South Philadelphia Shtiebel on their siyum of Mesechet Yoma! “We are so inspired by your learning and leadership. Sending so much love your way!! Love, Chayim and Rena Fruchter, Temim Fruchter, Yoshie Fruchter and Leah Koenig, Ora Fruchter and Bradford Jordan, Hannah Heller, Elliot Heller, Amy Supraner and David Fruchter, Debbie Robinson, Yehudit and Sam Daitch, Yechiel Robinson, Sarah Robinson, Rabbi Nissan Antine, Ariel Hart, Maharat Ruth Balinsky Friedman, Rabbi Steven Exler.”

讘爪讘讜 谞驻砖讬讛 诇拽讟诇讗 谞驻讬拽 讜爪讘讜 讘讬转讬讛 诇讬转 讛讜讗 注讘讬讚 讜专讬拽谉 诇讘讬转讬讛 讗讝讬诇 讜诇讜讗讬 砖转讛讗 讘讬讗讛 讻讬爪讬讗讛 讜讻讬 讛讜讬 讞讝讬 讗诪讘讜讛讗 讗讘转专讬讛 讗诪专 讗诐 讬注诇讛 诇砖诪讬诐 砖讬讗讜 讜专讗砖讜 诇注讘 讬讙讬注 讻讙诇诇讜 诇谞爪讞 讬讗讘讚 专讜讗讬讜 讬讗诪专讜 讗讬讜 专讘 讝讜讟专讗 讻讬 讛讜讜 诪讻转驻讬 诇讬讛 讘砖讘转讗 讚专讬讙诇讗 讛讜讛 讗诪专 讻讬 诇讗 诇注讜诇诐 讞住谉 讜讗诐 谞讝专 诇讚讜专 讜讚讜专

Of his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ambuha] following after him out of respect for him, he said: 鈥淭hough his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?鈥 (Job 20:6鈥7). This teaches that when one achieves power, it can lead to his downfall. When they would carry Rav Zutra on their shoulders during the Shabbat of the Festival when he taught, he would recite the following to avoid becoming arrogant: 鈥淔or power is not forever, and does the crown endure for all generations?鈥 (Proverbs 27:24).

砖讗转 驻谞讬 专砖注 诇讗 讟讜讘 诇讗 讟讜讘 诇讛诐 诇专砖注讬诐 砖谞讜砖讗讬谉 诇讛诐 驻谞讬诐 讘注讜诇诐 讛讝讛 诇讗 讟讜讘 诇讜 诇讗讞讗讘 砖谞砖讗讜 诇讜 驻谞讬诐 讘注讜诇诐 讛讝讛 砖谞讗诪专 讬注谉 讻讬 谞讻谞注 (讗讞讗讘 诪诇驻谞讬) 诇讗 讗讘讬讗 讛专注讛 讘讬诪讬讜

搂 It was further taught: 鈥淚t is not good to respect the person of the wicked鈥 (Proverbs 18:5), meaning, it is not good for wicked people when they are respected in this world and are not punished their sins. For example, it was not good for Ahab to be respected in this world, as it is stated: 鈥淏ecause he humbled himself before Me, I will not bring the evil in his days鈥 (I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.

诇讛讟讜转 爪讚讬拽 讘诪砖驻讟 讟讜讘 诇讛诐 诇爪讚讬拽讬诐 砖讗讬谉 谞讜砖讗讬谉 诇讛诐 驻谞讬诐 讘注讜诇诐 讛讝讛 讟讜讘 诇讜 诇诪砖讛 砖诇讗 谞砖讗讜 诇讜 驻谞讬诐 讘注讜诇诐 讛讝讛 砖谞讗诪专 讬注谉 诇讗 讛讗诪谞转诐 讘讬 诇讛拽讚讬砖谞讬 讛讗 讗讬诇讜 讛讗诪谞转诐 讘讬 注讚讬讬谉 诇讗 讛讙讬注 讝诪谞诐 诇讬驻讟专 诪谉 讛注讜诇诐

The opposite is also true. The complete verse states: 鈥淚t is not good to respect the person of the wicked, to turn aside the righteous in judgment鈥 (Proverbs 18:5), meaning: It is good for the righteous when they are not respected in this world and are punished in this world for their sins. For example, it was good for Moses that he was not respected in this world, as it is stated: 鈥淏ecause you did not believe in Me, to sanctify Me鈥 (Numbers 20:12). The Gemara analyzes this: Had you believed in Me, your time still would not have come to depart the world.

讗砖专讬讛诐 诇爪讚讬拽讬诐 诇讗 讚讬讬谉 砖讛谉 讝讜讻讬谉 讗诇讗 砖诪讝讻讬谉 诇讘谞讬讛诐 讜诇讘谞讬 讘谞讬讛诐 注讚 住讜祝 讻诇 讛讚讜专讜转 砖讻诪讛 讘谞讬诐 讛讬讜 诇讜 诇讗讛专谉 砖专讗讜讬讬谉 诇讬砖专祝 讻谞讚讘 讜讗讘讬讛讜讗 砖谞讗诪专 讛谞讜转专讬诐 讗诇讗 砖注诪讚 诇讛诐 讝讻讜转 讗讘讬讛诐

They said: Fortunate are the righteous because not only do they accumulate merit for themselves, but they accumulate merit for their children and their children鈥檚 children until the end of all generations; as there were several sons of Aaron who essentially deserved to be burned like Nadav and Avihu, as it is stated: 鈥淭he sons of Aaron who were left鈥 (Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. But the merit of their father protected them, and they and their descendants were priests for all time.

讗讜讬 诇讛诐 诇专砖注讬诐 诇讗 讚讬讬谉 砖诪讞讬讬讘讬谉 注爪诪谉 讗诇讗 砖诪讞讬讬讘讬谉 诇讘谞讬讛诐 讜诇讘谞讬 讘谞讬讛诐 注讚 住讜祝 讻诇 讛讚讜专讜转 讛专讘讛 讘谞讬诐 讛讬讜 诇讜 诇讻谞注谉 砖专讗讜讬讬谉 诇讬住诪讱 讻讟讘讬 注讘讚讜 砖诇 专讘谉 讙诪诇讬讗诇 讗诇讗 砖讞讜讘转 讗讘讬讛诐 讙专诪讛 诇讛谉

On the other hand: Woe to the wicked, as not only do they render themselves liable, but they also render their children and children鈥檚 children liable until the end of all generations. For example, Canaan had many children who deserved to be ordained as rabbis and instructors of the public due to their great stature in Torah study, like Tavi, the servant of Rabban Gamliel, who was famous for his wisdom; but their father鈥檚 liability caused them to remain as slaves.

讻诇 讛诪讝讻讛 讗转 讛专讘讬诐 讗讬谉 讞讟讗 讘讗 注诇 讬讚讜 讜讻诇 讛诪讞讟讬讗 讗转 讛专讘讬诐 讻诪注讟 讗讬谉 诪住驻讬拽讬谉 讘讬讚讜 诇注砖讜转 转砖讜讘讛 讻诇 讛诪讝讻讛 讗转 讛专讘讬诐 讗讬谉 讞讟讗 讘讗 注诇 讬讚讜 诪讗讬 讟注诪讗 讻讚讬 砖诇讗 讬讛讗 讛讜讗 讘讙讬讛谞诐 讜转诇诪讬讚讬讜 讘讙谉 注讚谉 砖谞讗诪专 讻讬 诇讗 转注讝讜讘 谞驻砖讬 诇砖讗讜诇 诇讗 转转谉 讞住讬讚讱 诇专讗讜转 砖讞转 讜讻诇 讛诪讞讟讬讗 讗转 讛专讘讬诐 讗讬谉 诪住驻讬拽讬谉 讘讬讚讜 诇注砖讜转 转砖讜讘讛 砖诇讗 讬讛讗 讛讜讗 讘讙谉 注讚谉 讜转诇诪讬讚讬讜 讘讙讬讛谞诐 砖谞讗诪专 讗讚诐 注砖讜拽 讘讚诐 谞驻砖 注讚 讘讜专 讬谞讜住 讗诇 讬转诪讻讜 讘讜

Furthermore: Whoever accumulates merit for the public will not have sin come to his hand, and God protects him from failing; but whoever causes the public to sin has almost no ability to repent. The Gemara explains: What is the reason that whoever accumulates merit for the public will not have sin come to his hand? It is so that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: 鈥淔or You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit鈥 (Psalms 16:10). On the other hand, whoever causes the public to sin has almost no ability to repent, so that he will not be in the Garden of Eden while his students are in Gehenna, as it is stated: 鈥淎 man who is laden with the blood of any person shall hasten his steps to the pit; none will support him鈥 (Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.

讛讗讜诪专 讗讞讟讗 讜讗砖讜讘 讗讞讟讗 讜讗砖讜讘 诇诪讛 诇讬 诇诪讬诪专 讗讞讟讗 讜讗砖讜讘 讗讞讟讗 讜讗砖讜讘 转专讬 讝讬诪谞讬 讻讚专讘 讛讜谞讗 讗诪专 专讘 讚讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讻讬讜谉 砖注讘专 讗讚诐 注讘讬专讛 讜砖谞讛 讘讛 讛讜转专讛 诇讜 讛讜转专讛 诇讜 住诇拽讗 讚注转讱 讗诇讗 谞注砖讬转 诇讜 讻讛讬转专

搂 The Gemara returns to interpreting the mishna. It states there that one who says: I will sin and I will repent, I will sin and I will repent, is not given the opportunity to repent.The Gemara asks: Why do I need the mishna to say twice: I will sin and I will repent, I will sin and repent? The Gemara explains that this is in accordance with that which Rav Huna said that Rav said, as Rav Huna said that Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. The Gemara is surprised at this: Can it enter your mind that it becomes permitted to him? Rather, say that it becomes to him as though it were permitted. Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.

讗讞讟讗 讜讬讜诐 讛讻驻讜专讬诐 诪讻驻专 讗讬谉 讬讜诐 讛讻驻讜专讬诐 诪讻驻专 诇讬诪讗 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讚转谞讬讗 专讘讬 讗讜诪专 注诇 讻诇 注讘讬专讜转 砖讘转讜专讛 讘讬谉 注砖讛 转砖讜讘讛 讘讬谉 诇讗 注砖讛 转砖讜讘讛 讬讜诐 讛讻驻讜专讬诐 诪讻驻专 讗驻讬诇讜 转讬诪讗 专讘讬 讗讙讘 砖讗谞讬

It is stated in the mishna that if one says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. The Gemara comments: Let us say that the mishna is not in accordance with the opinion of Rabbi Yehuda HaNasi, as it was taught in a baraita that Rabbi Yehuda HaNasi says: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent. The Gemara answers: Even if you say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi, it is different when it is on the basis of being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.

注讘讬专讜转 砖讘讬谉 讗讚诐 诇诪拽讜诐 讜讻讜壮 专诪讬 诇讬讛 专讘 讬讜住祝 讘专 讞讘讜 诇专讘讬 讗讘讛讜 注讘讬专讜转 砖讘讬谉 讗讚诐 诇讞讘讬专讜 讗讬谉 讬讜诐 讛讻驻讜专讬诐 诪讻驻专 讜讛讗 讻转讬讘 讗诐 讬讞讟讗 讗讬砖 诇讗讬砖 讜驻诇诇讜 讗诇讛讬诐 诪讗谉 讗诇讛讬诐 讚讬讬谞讗

搂 It was taught in the mishna: Yom Kippur atones for sins committed against God but does not atone for sins committed against another person. Rav Yosef bar 岣vu raised a contradiction before Rabbi Abbahu: The mishna states that Yom Kippur does not atone for sins committed against a fellow person, but isn鈥檛 it written: 鈥淚f one man sin against another, God [Elohim] shall judge him [ufilelo]鈥 (I Samuel 2:25). The word ufilelo, which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: Who is Elohim mentioned in the verse? It is referring to a judge [elohim] and not to God, and the word ufilelo in the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.

讗讬 讛讻讬 讗讬诪讗 住讬驻讗 讜讗诐 诇讛壮 讬讞讟讗 讗讬砖 诪讬 讬转驻诇诇 诇讜 讛讻讬 拽讗诪专 讗诐 讬讞讟讗 讗讬砖 诇讗讬砖 讜驻诇诇讜 讗诇讛讬诐 讬诪讞讜诇 诇讜 讜讗诐 诇讛壮 讬讞讟讗 讗讬砖 诪讬 讬转驻诇诇 讘注讚讜 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐

Rav Yosef bar 岣vu said to him: If so, say the following with regard to the latter clause of the verse: 鈥淏ut if a man sin against the Lord, who shall entreat [yitpallel] for him?鈥 (I Samuel 2:25). This is difficult, since it has been established that the root pll is interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: This is what the verse is saying: If one man sins against another, God [Elohim] shall forgive him [ufilelo]; if the sinner appeases the person against whom he has sinned, he will be forgiven. But if a man sin against the Lord, who shall entreat [yitpallel] for him? Repentance and good deeds. The root pll is to be interpreted as indicating forgiveness rather than judgment.

讗诪专 专讘讬 讬爪讞拽 讻诇 讛诪拽谞讬讟 讗转 讞讘讬专讜 讗驻讬诇讜 讘讚讘专讬诐 爪专讬讱 诇驻讬讬住讜 砖谞讗诪专 讘谞讬 讗诐 注专讘转 诇专注讱 转拽注转 诇讝专 讻驻讬讱 谞讜拽砖转 讘讗诪专讬 驻讬讱 注砖讛 讝讗转 讗驻讜讗 讘谞讬 讜讛谞爪诇 讻讬 讘讗转 讘讻祝 专注讱 诇讱 讛转专驻住 讜专讛讘 专注讬讱 讗诐 诪诪讜谉 讬砖 讘讬讚讱 讛转专 诇讜 驻住转 讬讚 讜讗诐 诇讗讜 讛专讘讛 注诇讬讜 专讬注讬诐

Rabbi Yitz岣k said: One who angers his friend, even only verbally, must appease him,as it is stated: 鈥淢y son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth鈥o this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [hitrapes] and urge [rehav] your neighbor鈥 (Proverbs 6:1鈥3). This should be understood as follows: If you have money that you owe him, open the palm of [hater pisat] your hand to your neighbor and pay the money that you owe; and if not, if you have sinned against him verbally, increase [harbe] friends for him, i.e., send many people as your messengers to ask him for forgiveness.

(讜讗诪专) 专讘 讞住讚讗 讜爪专讬讱 诇驻讬讬住讜 讘砖诇砖 砖讜专讜转 砖诇 砖诇砖讛 讘谞讬 讗讚诐 砖谞讗诪专 讬砖讜专 注诇 讗谞砖讬诐 讜讬讗诪专 讞讟讗转讬 讜讬砖专 讛注讜讬转讬 讜诇讗 砖讜讛 诇讬

Rav 岣sda said: And one must appease the one he has insulted with three rows of three people, as it is stated: 鈥淗e comes [yashor] before men, and says: I have sinned, and perverted that which was right, and it profited me not鈥 (Job 33:27). Rav 岣sda interprets the word yashor as related to the word shura, row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness.

(讜讗诪专) 专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讻诇 讛诪讘拽砖 诪讟讜 诪讞讘讬专讜 讗诇 讬讘拽砖 诪诪谞讜 讬讜转专 诪砖诇砖 驻注诪讬诐 砖谞讗诪专 讗谞讗 砖讗 谞讗 讜注转讛 砖讗 谞讗 讜讗诐 诪转 诪讘讬讗 注砖专讛 讘谞讬 讗讚诐 讜诪注诪讬讚谉 注诇 拽讘专讜 讜讗讜诪专 讞讟讗转讬 诇讛壮 讗诇讛讬 讬砖专讗诇 讜诇驻诇讜谞讬 砖讞讘诇转讬 讘讜

Rabbi Yosei bar 岣nina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: 鈥淧lease, please forgive the transgression of your brothers and their sin, for they did evil to you. And now, please forgive鈥 (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. And if the insulted friend dies before he can be appeased, one brings ten people, and stands them at the grave of the insulted friend, and says in front of them: I have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded.

专讘讬 讬专诪讬讛 讛讜讛 诇讬讛 诪讬诇转讗 诇专讘讬 讗讘讗 讘讛讚讬讛 讗讝诇 讗讬转讬讘 讗讚砖讗 讚专讘讬 讗讘讗 讘讛讚讬 讚砖讚讬讗 讗诪转讬讛 诪讬讗 诪讟讗 讝专讝讬驻讬 讚诪讬讗 讗专讬砖讗 讗诪专 注砖讗讜谞讬 讻讗砖驻讛 拽专讗 讗谞驻砖讬讛 诪讗砖驻讜转 讬专讬诐 讗讘讬讜谉 砖诪注 专讘讬 讗讘讗 讜谞驻讬拽 诇讗驻讬讛 讗诪专 诇讬讛 讛砖转讗 爪专讬讻谞讗 诇诪讬驻拽 讗讚注转讱 讚讻转讬讘 诇讱 讛转专驻住 讜专讛讘 专注讬讱

The Gemara relates that Rabbi Yirmeya insulted Rabbi Abba, causing the latter to have a complaint against him. Rabbi Yirmeya went and sat at the threshold of Rabbi Abba鈥檚 house to beg him for forgiveness. When Rabbi Abba鈥檚 maid poured out the dirty water from the house, the stream of water landed on Rabbi Yirmeya鈥檚 head. He said about himself: They have made me into a trash heap, as they are pouring dirty water on me. He recited this verse about himself: 鈥淲ho lifts up the needy out of the trash heap鈥 (Psalms 113:7). Rabbi Abba heard what happened and went out to greet him. Rabbi Abba said to him: Now I must go out to appease you for this insult, as it is written: 鈥淕o, humble yourself [hitrapes] and urge your neighbor鈥 (Proverbs 6:3).

专讘讬 讝讬专讗 讻讬 讛讜讛 诇讬讛 诪讬诇转讗 讘讛讚讬 讗讬谞讬砖 讛讜讛 讞诇讬祝 讜转谞讬 诇拽诪讬讛 讜诪诪爪讬讗 诇讬讛 讻讬 讛讬讻讬 讚谞讬转讬 讜谞讬驻讜拽 诇讬讛 诪讚注转讬讛

It is related that when Rabbi Zeira had a complaint against a person who insulted him, he would pace back and forth before him and present himself, so that the person could come and appease him. Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.

专讘 讛讜讛 诇讬讛 诪讬诇转讗 讘讛讚讬 讛讛讜讗 讟讘讞讗 诇讗 讗转讗 诇拽诪讬讛 讘诪注诇讬 讬讜诪讗 讚讻驻讜专讬 讗诪专 讗讬讛讜 讗讬讝讬诇 讗谞讗 诇驻讬讜住讬 诇讬讛 驻讙注 讘讬讛 专讘 讛讜谞讗 讗诪专 诇讬讛 诇讛讬讻讗 拽讗 讗讝讬诇 诪专 讗诪专 诇讬讛 诇驻讬讜住讬 诇驻诇谞讬讗 讗诪专 讗讝讬诇 讗讘讗 诇诪讬拽讟诇 谞驻砖讗 讗讝诇 讜拽诐 注讬诇讜讬讛 讛讜讛 讬转讬讘 讜拽讗 驻诇讬 专讬砖讗 讚诇讬 注讬谞讬讛 讜讞讝讬讬讛 讗诪专 诇讬讛 讗讘讗 讗转 讝讬诇 诇讬转 诇讬 诪讬诇转讗 讘讛讚讱 讘讛讚讬 讚拽讗 驻诇讬 专讬砖讗 讗讬砖转诪讬讟 讙专诪讗 讜诪讞讬讬讛 讘拽讜注讬讛 讜拽讟诇讬讛

It is further related that Rav had a complaint against a certain butcher who insulted him.The butcher did not come before him to apologize. On Yom Kippur eve, Rav said: I will go and appease him. He met his student Rav Huna, who said to him: Where is my Master going? He said to him: I am going to appease so-and-so. Rav Huna called Rav by his name and said: Abba is going to kill a person, for surely that person鈥檚 end will not be good. Rav went and stood by him. He found the butcher sitting and splitting the head of an animal. The butcher raised his eyes and saw him. He said to him: Are you Abba? Go, I have nothing to say to you. While he was splitting the head, one of the bones of the head flew out and struck him in the throat and killed him, thereby fulfilling Rav Huna鈥檚 prediction.

专讘 讛讜讛 驻住讬拽 住讬讚专讗 拽诪讬讛 讚专讘讬 注讬讬诇

The Gemara further relates: Rav was reciting the Torah portion before Rabbi Yehuda HaNasi.

讗转讗 专讘讬 讞讬讬讗 讛讚专 诇专讬砖讗 注讬讬诇 讘专 拽驻专讗 讛讚专 诇专讬砖讗 讗转讗 专讘讬 砖诪注讜谉 讘专讘讬 讛讚专 诇专讬砖讗 讗转讗 专讘讬 讞谞讬谞讗 (讘专) 讞诪讗 讗诪专 讻讜诇讬 讛讗讬 谞讛讚专 讜谞讬讝讬诇 诇讗 讛讚专 讗讬拽驻讬讚 专讘讬 讞谞讬谞讗 讗讝诇 专讘 诇讙讘讬讛 转诇讬住专 诪注诇讬 讬讜诪讬 讚讻驻讜专讬 讜诇讗 讗讬驻讬讬住

Rabbi 岣yya, Rav鈥檚 uncle and teacher, came in, whereupon Rav returned to the beginning of the portion and began to read it again. Afterward, bar Kappara came in, and Rav returned to the beginning of the portion out of respect for bar Kappara. Then Rabbi Shimon, son of Rabbi Yehuda HaNasi, came in, and he returned again to the beginning of the portion. Then, Rabbi 岣nina bar 岣ma came in, and Rav said to himself: Shall I go back and read so many times? He did not return but continued from where he was. Rabbi 岣nina was offended because Rav showed that he was less important than the others. Rav went before Rabbi 岣nina on Yom Kippur eve every year for thirteen years to appease him, but he would not be appeased.

讜讛讬讻讬 注讘讬讚 讛讻讬 讜讛讗诪专 专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讻诇 讛诪讘拽砖 诪讟讜 诪讞讘讬专讜 讗诇 讬讘拽砖 诪诪谞讜 讬讜转专 诪砖诇砖 驻注诪讬诐 专讘 砖讗谞讬 讜专讘讬 讞谞讬谞讗 讛讬讻讬 注讘讬讚 讛讻讬 讜讛讗诪专 专讘讗 讻诇 讛诪注讘讬专 注诇 诪讚讜转讬讜 诪注讘讬专讬谉 诇讜 注诇 讻诇 驻砖注讬讜

The Gemara asks: How could Rav act this way? Didn鈥檛 Rabbi Yosei bar 岣nina say: Anyone who requests forgiveness from another should not ask more than three times? The Gemara answers: Rav is different, since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks: And how could Rabbi 岣nina act this way and refuse to forgive Rav, though he asked many times? Didn鈥檛 Rava say: With regard to anyone who suppresses his honor and forgives someone for hurting him, God pardons all his sins?

讗诇讗 专讘讬 讞谞讬谞讗 讞诇诪讗 讞讝讬 诇讬讛 诇专讘 讚讝拽驻讜讛讜 讘讚讬拽诇讗 讜讙诪讬专讬 讚讻诇 讚讝拽驻讜讛讜 讘讚讬拽诇讗 专讬砖讗 讛讜讬 讗诪专 砖诪注 诪讬谞讛 讘注讬 诇诪注讘讚 专砖讜转讗 讜诇讗 讗讬驻讬讬住 讻讬 讛讬讻讬 讚诇讬讝讬诇 讜诇讙诪专 讗讜专讬讬转讗 讘讘讘诇

The Gemara explains: Rather, this is what happened: Rabbi 岣nina saw in a dream that Rav was being hung on a palm tree, and he learned as a tradition that anyone about whom there is a dream in which he was being hung on a palm tree will become the head of a yeshiva. He said: Learn from this thatprovidence has decreed that he must eventually become the head of the yeshiva. Therefore, I will not be appeased, so that he will have to go and study Torah in Babylonia. He was conscious of the principle that one kingdom cannot overlap with another, and he knew that once Rav was appointed leader, he, Rabbi 岣nina, would have to abdicate his own position or die. Therefore, he delayed being appeased, so that Rav would go to Babylonia and be appointed there as head of the yeshiva. In this way, the dream would be fulfilled, as Rav would indeed be appointed as head of a yeshiva, but since he would be in Babylonia, Rabbi 岣nina would not lose his own position.

转谞讜 专讘谞谉 诪爪讜转 讜讬讚讜讬 注专讘 讬讜诐 讛讻驻讜专讬诐 注诐 讞砖讻讛 讗讘诇 讗诪专讜 讞讻诪讬诐 讬转讜讚讛 拽讜讚诐 砖讬讗讻诇 讜讬砖转讛 砖诪讗 转讟专祝 讚注转讜 讘住注讜讚讛 讜讗祝 注诇 驻讬 砖讛转讜讚讛 拽讜讚诐 砖讗讻诇 讜砖转讛 诪转讜讚讛 诇讗讞专 砖讬讗讻诇 讜讬砖转讛 砖诪讗 讗讬专注 讚讘专 拽诇拽诇讛 讘住注讜讚讛 讜讗祝 注诇 驻讬 砖讛转讜讚讛 注专讘讬转 讬转讜讚讛 砖讞专讬转 砖讞专讬转 讬转讜讚讛 讘诪讜住祝 讘诪讜住祝 讬转讜讚讛 讘诪谞讞讛 讘诪谞讞讛 讬转讜讚讛 讘谞注讬诇讛

The Sages taught: The main mitzva of confession is on Yom Kippur eve when darkness falls. But the Sages said: One should also confess on Yom Kippur eve before he eats and drinks at his last meal before the fast lest he become confused at the meal, due to the abundance of food and drink, and be unable to confess afterward. And although one confessed before he ate and drank, he confesses again after he eats and drinks, as perhaps he committed some sin during the meal itself. And although one confessed during the evening prayer on the night of Yom Kippur, he should confess again during the morning prayer. Likewise, although one confessed during the morning prayer, he should still confess during the additional prayer. Similarly, although one confessed during the additional prayer, he should also confess during the afternoon prayer; and although one confessed during the afternoon prayer, he should confess again during the closing prayer [ne鈥檌la].

讜讛讬讻谉 讗讜诪专讜 讬讞讬讚 讗讞专 转驻诇转讜 讜砖诇讬讞 爪讘讜专 讗讜诪专讜 讘讗诪爪注 诪讗讬 讗诪专 讗诪专 专讘 讗转讛 讬讜讚注 专讝讬 注讜诇诐 讜砖诪讜讗诇 讗诪专 诪诪注诪拽讬 讛诇讘 讜诇讜讬 讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 专讘讬 讬讜讞谞谉 讗诪专 专讘讜谉 讛注讜诇诪讬诐

And where in the Yom Kippur prayers does one say the confession? An individual says it after his Amida prayer, and the prayer leader says it in the middle of the Amida prayer. The Gemara asks: What does one say; what is the liturgy of the confession? Rav said: One says the prayer that begins: You know the mysteries of the universe, in accordance with the standard liturgy. And Shmuel said that the prayer begins with: From the depths of the heart. And Levi said that it begins: And in your Torah it is written, saying, and one then recites the forgiveness achieved by Yom Kippur as stated in the Torah. Rabbi Yo岣nan said that it begins: Master of the Universe.

专讘讬 讬讛讜讚讛 讗诪专 讻讬 注讜谞讜转讬谞讜 专讘讜 诪诇诪谞讜转 讜讞讟讗转讬谞讜 注爪诪讜 诪住驻专 专讘 讛诪谞讜谞讗 讗诪专 讗诇讛讬 注讚 砖诇讗 谞讜爪专转讬 讗讬谞讬 讻讚讗讬 注讻砖讬讜 砖谞讜爪专转讬 讻讗讬诇讜 诇讗 谞讜爪专转讬 注驻专 讗谞讬 讘讞讬讬 拽诇 讜讞讜诪专 讘诪讬转转讬 讛专讬 讗谞讬 诇驻谞讬讱 讻讻诇讬 诪诇讗 讘讜砖讛 讜讻诇讬诪讛 讬讛讬 专爪讜谉 诪诇驻谞讬讱 砖诇讗 讗讞讟讗 讜诪讛 砖讞讟讗转讬 诪专讜拽 讘专讞诪讬讱 讗讘诇 诇讗 注诇 讬讚讬 讬住讜专讬谉 讜讛讬讬谞讜 讜讬讚讜讬讗 讚专讘讗 讻讜诇讛 砖转讗 讜讚专讘 讛诪谞讜谞讗 讝讜讟讗 讘讬讜诪讗 讚讻驻讜专讬

Rabbi Yehuda said that one says: For our iniquities are too many to count and our sins are too great to number. Rav Hamnuna said: This is the liturgy of the confession: My God, before I was formed I was unworthy. Now that I have been formed, it is as if I had not been formed. I am dust while alive, how much more so when I am dead. See, I am before You like a vessel filled with shame and disgrace. May it be Your will that I may sin no more, and as for the sins I have committed before You, erase them in Your compassion, but not by suffering. The Gemara comments: This is the confession that Rava used all year long; and it was the confession that Rav Hamnuna Zuta used on Yom Kippur.

讗诪专 诪专 讝讜讟专讗 诇讗 讗诪专谉 讗诇讗 讚诇讗 讗诪专 讗讘诇 讗谞讞谞讜 讞讟讗谞讜 讗讘诇 讗诪专 讗讘诇 讗谞讞谞讜 讞讟讗谞讜 转讜 诇讗 爪专讬讱 讚讗诪专 讘专 讛诪讚讜讚讬 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚砖诪讜讗诇 讜讛讜讛 讬转讬讘 讜讻讬 诪讟讗 砖诇讬讞讗 讚爪讘讜专讗 讜讗诪专 讗讘诇 讗谞讞谞讜 讞讟讗谞讜 拽诐 诪讬拽诐 讗诪专 砖诪注 诪讬谞讛 注讬拽专 讜讬讚讜讬 讛讗讬 讛讜讗

Mar Zutra said: We said only that one must follow all these versions when he did not say the words: But we have sinned. However, if he said the words: But we have sinned, he need not say anything further because that is the essential part of the confession. As bar Hamdudei said: I was standing before Shmuel and he was sitting; and when the prayer leader reached the words: But we have sinned, Shmuel stood. Bar Hamdudei said: Learn from here that this is the main part of the confession, and Shmuel stood up to emphasize the significance of these words.

转谞谉 讛转诐 讘砖诇砖讛 驻专拽讬诐 讘砖谞讛 讻讛谞讬诐 谞讜砖讗讬谉 讗转 讻驻讬讛谉 讗专讘注讛 驻注诪讬诐 讘讬讜诐 讘砖讞专讬转 讘诪讜住祝 讘诪谞讞讛 讜讘谞注讬诇转 砖注专讬诐 讜讗诇讜 讛谉 砖诇砖讛 驻专拽讬诐 讘转注谞讬讜转 讜讘诪注诪讚讜转 讜讘讬讜诐 讛讻驻讜专讬诐

We learned in a mishna there, in tractate Ta鈥檃nit: At three times in the year, priests raise their hands to recite the priestly benediction four times in a single day: In the morning prayer, in the additional prayer, in the afternoon prayer, and at the closing [ne鈥檌la] of the gates. And these are the three times in the year: During communal fasts for lack of rain, on which the ne鈥檌la prayer is recited; and during non-priestly watches [ma鈥檃madot], when the Israelite members of the guard parallel to the priestly watch come and read the account of Creation (see Ta鈥檃nit 26a); and on Yom Kippur.

诪讗讬 谞注讬诇转 砖注专讬诐 专讘 讗诪专 爪诇讜转讗 讬转讬专转讗 讜砖诪讜讗诇 讗诪专 诪讛 讗谞讜 诪讛 讞讬讬谞讜 诪讬转讬讘讬 讗讜专 讬讜诐 讛讻驻讜专讬诐 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘砖讞专讬转 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘诪讜住祝 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘诪谞讞讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘谞注讬诇讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛

The Gemara asks: What is the closing of the gates, i.e., the neila prayer? Rav said: It is an added prayer of Amida. And Shmuel said: It is not a full prayer but only a confession that begins with the words: What are we, what are our lives? The Gemara raises an objection to this from a baraita, as it was taught: On the night of Yom Kippur, one prays seven blessings in the Amida prayer and confesses; during the morning prayer, one prays seven blessings and confesses; during the additional prayer, one prays seven blessings and confesses; during the afternoon prayer, one prays seven blessings and confesses; and during the ne鈥檌la prayer, one prays seven blessings and confesses. This concurs with Rav鈥檚 opinion that ne鈥檌la is an added prayer.

转谞讗讬 讛讬讗 讚转谞讬讗 讬讜诐 讛讻驻讜专讬诐 注诐 讞砖讬讻讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讜讞讜转诐 讘讜讬讚讜讬 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 诪转驻诇诇 砖讘注 讜讗诐 专爪讛 诇讞转讜诐 讘讜讬讚讜讬 讞讜转诐 转讬讜讘转讗 讚砖诪讜讗诇 转讬讜讘转讗

This is a dispute between tanna鈥檌m They all agree that ne鈥檌la is an added prayer but disagree about the obligation to confess at the ne鈥檌la prayer, as it was taught in a baraita: At the end of Yom Kippur, as darkness falls, one prays seven blessings of the Amida and confesses and ends with the confession; this is the statement of Rabbi Meir. And the Rabbis say: He prays seven blessings of the Amida, and if he wishes to end his prayer with a confession, he ends it in this way. The Gemara says: If so, this is a refutation of the opinion of Shmuel, since all agree that ne鈥檌la is a complete prayer. The Gemara concludes: Indeed, it is a conclusive refutation.

注讜诇讗 讘专 专讘 谞讞讬转 拽诪讬讛 讚专讘讗 驻转讞 讘讗转讛 讘讞专转谞讜 讜住讬讬诐 讘诪讛 讗谞讜 诪讛 讞讬讬谞讜 讜砖讘讞讬讛 专讘 讛讜谞讗 讘专讬讛 讚专讘 谞转谉 讗诪专 讜讬讞讬讚 讗讜诪专讛 讗讞专 转驻诇转讜

The Gemara relates: Ulla bar Rav went down to lead the ne鈥檌la prayer before Rava, who was in the synagogue. He opened the prayer with: You have chosen us, and he concluded with: What are we, what are our lives? And Rava praised him. Rav Huna, son of Rav Natan, said: And an individual says it after his Amida prayer. The individual says the confession after his Amida prayer, not within the Amida prayer as the prayer leader does.

讗诪专 专讘 转驻诇转 谞注讬诇讛 驻讜讟专转 讗转 砖诇 注专讘讬转 专讘 诇讟注诪讬讛 讚讗诪专 爪诇讜转讗 讬转讬专讛 讛讬讗 讜讻讬讜谉 讚爪诇讬 诇讬讛 转讜 诇讗 爪专讬讱

Rav said: The ne鈥檌la prayer exempts one from the evening prayer. Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that Rav conforms to his line of reasoning above, as he said: It is an added prayer, and since he has prayed it he needs no further prayer in the evening.

讜诪讬 讗诪专 专讘 讛讻讬 讜讛讗诪专 专讘 讛诇讻讛 讻讚讘专讬 讛讗讜诪专 转驻诇转 注专讘讬转 专砖讜转 诇讚讘专讬 讛讗讜诪专 讞讜讘讛 拽讗诪专

The Gemara is surprised at this: And did Rav actually say this? Didn鈥檛 Rav say: The halakha is in accordance with the statement of the one who says that the evening prayer is optional? If it is optional, why would Rav use the term exempt?One is exempt even if he does not pray the closing prayer. The Gemara answers: He said this in accordance with the statement of the one who says that the evening prayer is mandatory. Even according to the opinion that maintains that the evening prayer is mandatory, if one recites ne鈥檌la, he has fulfilled his obligation to recite the evening prayer.

诪讬转讬讘讬 讗讜专 讬讜诐 讛讻驻讜专讬诐 诪转驻诇诇 砖讘注 讜诪转讜讚讛 砖讞专讬转 砖讘注 讜诪转讜讚讛 诪讜住祝 砖讘注 讜诪转讜讚讛 讘谞注讬诇讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛 注专讘讬转 诪转驻诇诇 砖讘注 诪注讬谉 砖诪讜谞讛 注砖专讛 专讘讬 讞谞讬谞讗 讘谉 讙诪诇讬讗诇 诪砖讜诐 讗讘讜转讬讜 诪转驻诇诇 砖诪讜谞讛 注砖专讛 砖诇讬诪讜转

The Gemara raises an objection from that which we learned in a baraita: During the evening after Yom Kippur, one prays seven blessings in the Amida and confesses; during the morning prayer, one prays seven blessings in the Amida and confesses; during the additional prayer, one prays seven blessings in the Amida and confesses; during ne鈥檌la one prays seven blessings in the Amida and confesses; and during the evening prayer, one prays seven blessings in an abridged version of the eighteen blessings of the weekday Amida prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings. Rabbi 岣nina ben Gamliel says in the name of his ancestors: One prays the full eighteen blessings of the weekday Amida prayer as usual,

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 learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Yoma 80-88 + Siyum – Daf Yomi: One Week at a Time

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Yoma 87

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Yoma 87

讘爪讘讜 谞驻砖讬讛 诇拽讟诇讗 谞驻讬拽 讜爪讘讜 讘讬转讬讛 诇讬转 讛讜讗 注讘讬讚 讜专讬拽谉 诇讘讬转讬讛 讗讝讬诇 讜诇讜讗讬 砖转讛讗 讘讬讗讛 讻讬爪讬讗讛 讜讻讬 讛讜讬 讞讝讬 讗诪讘讜讛讗 讗讘转专讬讛 讗诪专 讗诐 讬注诇讛 诇砖诪讬诐 砖讬讗讜 讜专讗砖讜 诇注讘 讬讙讬注 讻讙诇诇讜 诇谞爪讞 讬讗讘讚 专讜讗讬讜 讬讗诪专讜 讗讬讜 专讘 讝讜讟专讗 讻讬 讛讜讜 诪讻转驻讬 诇讬讛 讘砖讘转讗 讚专讬讙诇讗 讛讜讛 讗诪专 讻讬 诇讗 诇注讜诇诐 讞住谉 讜讗诐 谞讝专 诇讚讜专 讜讚讜专

Of his own will, he goes to die; and he does not fulfill the will of his household, and he goes empty-handed to his household; and if only his entrance would be like his exit. And when he saw a line of people [ambuha] following after him out of respect for him, he said: 鈥淭hough his excellency ascends to the heavens, and his head reaches to the clouds, yet he shall perish forever like his own dung; they who have seen him will say: Where is he?鈥 (Job 20:6鈥7). This teaches that when one achieves power, it can lead to his downfall. When they would carry Rav Zutra on their shoulders during the Shabbat of the Festival when he taught, he would recite the following to avoid becoming arrogant: 鈥淔or power is not forever, and does the crown endure for all generations?鈥 (Proverbs 27:24).

砖讗转 驻谞讬 专砖注 诇讗 讟讜讘 诇讗 讟讜讘 诇讛诐 诇专砖注讬诐 砖谞讜砖讗讬谉 诇讛诐 驻谞讬诐 讘注讜诇诐 讛讝讛 诇讗 讟讜讘 诇讜 诇讗讞讗讘 砖谞砖讗讜 诇讜 驻谞讬诐 讘注讜诇诐 讛讝讛 砖谞讗诪专 讬注谉 讻讬 谞讻谞注 (讗讞讗讘 诪诇驻谞讬) 诇讗 讗讘讬讗 讛专注讛 讘讬诪讬讜

搂 It was further taught: 鈥淚t is not good to respect the person of the wicked鈥 (Proverbs 18:5), meaning, it is not good for wicked people when they are respected in this world and are not punished their sins. For example, it was not good for Ahab to be respected in this world, as it is stated: 鈥淏ecause he humbled himself before Me, I will not bring the evil in his days鈥 (I Kings 21:29), and Ahab thereby lost his share in the World-to-Come.

诇讛讟讜转 爪讚讬拽 讘诪砖驻讟 讟讜讘 诇讛诐 诇爪讚讬拽讬诐 砖讗讬谉 谞讜砖讗讬谉 诇讛诐 驻谞讬诐 讘注讜诇诐 讛讝讛 讟讜讘 诇讜 诇诪砖讛 砖诇讗 谞砖讗讜 诇讜 驻谞讬诐 讘注讜诇诐 讛讝讛 砖谞讗诪专 讬注谉 诇讗 讛讗诪谞转诐 讘讬 诇讛拽讚讬砖谞讬 讛讗 讗讬诇讜 讛讗诪谞转诐 讘讬 注讚讬讬谉 诇讗 讛讙讬注 讝诪谞诐 诇讬驻讟专 诪谉 讛注讜诇诐

The opposite is also true. The complete verse states: 鈥淚t is not good to respect the person of the wicked, to turn aside the righteous in judgment鈥 (Proverbs 18:5), meaning: It is good for the righteous when they are not respected in this world and are punished in this world for their sins. For example, it was good for Moses that he was not respected in this world, as it is stated: 鈥淏ecause you did not believe in Me, to sanctify Me鈥 (Numbers 20:12). The Gemara analyzes this: Had you believed in Me, your time still would not have come to depart the world.

讗砖专讬讛诐 诇爪讚讬拽讬诐 诇讗 讚讬讬谉 砖讛谉 讝讜讻讬谉 讗诇讗 砖诪讝讻讬谉 诇讘谞讬讛诐 讜诇讘谞讬 讘谞讬讛诐 注讚 住讜祝 讻诇 讛讚讜专讜转 砖讻诪讛 讘谞讬诐 讛讬讜 诇讜 诇讗讛专谉 砖专讗讜讬讬谉 诇讬砖专祝 讻谞讚讘 讜讗讘讬讛讜讗 砖谞讗诪专 讛谞讜转专讬诐 讗诇讗 砖注诪讚 诇讛诐 讝讻讜转 讗讘讬讛诐

They said: Fortunate are the righteous because not only do they accumulate merit for themselves, but they accumulate merit for their children and their children鈥檚 children until the end of all generations; as there were several sons of Aaron who essentially deserved to be burned like Nadav and Avihu, as it is stated: 鈥淭he sons of Aaron who were left鈥 (Leviticus 10:16), implying that others were left as well although they deserved to be burned with their brothers. But the merit of their father protected them, and they and their descendants were priests for all time.

讗讜讬 诇讛诐 诇专砖注讬诐 诇讗 讚讬讬谉 砖诪讞讬讬讘讬谉 注爪诪谉 讗诇讗 砖诪讞讬讬讘讬谉 诇讘谞讬讛诐 讜诇讘谞讬 讘谞讬讛诐 注讚 住讜祝 讻诇 讛讚讜专讜转 讛专讘讛 讘谞讬诐 讛讬讜 诇讜 诇讻谞注谉 砖专讗讜讬讬谉 诇讬住诪讱 讻讟讘讬 注讘讚讜 砖诇 专讘谉 讙诪诇讬讗诇 讗诇讗 砖讞讜讘转 讗讘讬讛诐 讙专诪讛 诇讛谉

On the other hand: Woe to the wicked, as not only do they render themselves liable, but they also render their children and children鈥檚 children liable until the end of all generations. For example, Canaan had many children who deserved to be ordained as rabbis and instructors of the public due to their great stature in Torah study, like Tavi, the servant of Rabban Gamliel, who was famous for his wisdom; but their father鈥檚 liability caused them to remain as slaves.

讻诇 讛诪讝讻讛 讗转 讛专讘讬诐 讗讬谉 讞讟讗 讘讗 注诇 讬讚讜 讜讻诇 讛诪讞讟讬讗 讗转 讛专讘讬诐 讻诪注讟 讗讬谉 诪住驻讬拽讬谉 讘讬讚讜 诇注砖讜转 转砖讜讘讛 讻诇 讛诪讝讻讛 讗转 讛专讘讬诐 讗讬谉 讞讟讗 讘讗 注诇 讬讚讜 诪讗讬 讟注诪讗 讻讚讬 砖诇讗 讬讛讗 讛讜讗 讘讙讬讛谞诐 讜转诇诪讬讚讬讜 讘讙谉 注讚谉 砖谞讗诪专 讻讬 诇讗 转注讝讜讘 谞驻砖讬 诇砖讗讜诇 诇讗 转转谉 讞住讬讚讱 诇专讗讜转 砖讞转 讜讻诇 讛诪讞讟讬讗 讗转 讛专讘讬诐 讗讬谉 诪住驻讬拽讬谉 讘讬讚讜 诇注砖讜转 转砖讜讘讛 砖诇讗 讬讛讗 讛讜讗 讘讙谉 注讚谉 讜转诇诪讬讚讬讜 讘讙讬讛谞诐 砖谞讗诪专 讗讚诐 注砖讜拽 讘讚诐 谞驻砖 注讚 讘讜专 讬谞讜住 讗诇 讬转诪讻讜 讘讜

Furthermore: Whoever accumulates merit for the public will not have sin come to his hand, and God protects him from failing; but whoever causes the public to sin has almost no ability to repent. The Gemara explains: What is the reason that whoever accumulates merit for the public will not have sin come to his hand? It is so that he will not be in Gehenna while his students are in the Garden of Eden, as it is stated: 鈥淔or You will not abandon my soul to the nether-world; neither will You suffer Your godly one to see the pit鈥 (Psalms 16:10). On the other hand, whoever causes the public to sin has almost no ability to repent, so that he will not be in the Garden of Eden while his students are in Gehenna, as it is stated: 鈥淎 man who is laden with the blood of any person shall hasten his steps to the pit; none will support him鈥 (Proverbs 28:17). Since he oppressed others and caused them to sin, he shall have no escape.

讛讗讜诪专 讗讞讟讗 讜讗砖讜讘 讗讞讟讗 讜讗砖讜讘 诇诪讛 诇讬 诇诪讬诪专 讗讞讟讗 讜讗砖讜讘 讗讞讟讗 讜讗砖讜讘 转专讬 讝讬诪谞讬 讻讚专讘 讛讜谞讗 讗诪专 专讘 讚讗诪专 专讘 讛讜谞讗 讗诪专 专讘 讻讬讜谉 砖注讘专 讗讚诐 注讘讬专讛 讜砖谞讛 讘讛 讛讜转专讛 诇讜 讛讜转专讛 诇讜 住诇拽讗 讚注转讱 讗诇讗 谞注砖讬转 诇讜 讻讛讬转专

搂 The Gemara returns to interpreting the mishna. It states there that one who says: I will sin and I will repent, I will sin and I will repent, is not given the opportunity to repent.The Gemara asks: Why do I need the mishna to say twice: I will sin and I will repent, I will sin and repent? The Gemara explains that this is in accordance with that which Rav Huna said that Rav said, as Rav Huna said that Rav said: Once a person commits a transgression and repeats it, it becomes permitted to him. The Gemara is surprised at this: Can it enter your mind that it becomes permitted to him? Rather, say that it becomes to him as though it were permitted. Consequently, the sinner who repeats his sin has difficulty abandoning his sin, and the repetition of his sin is reflected in the repetition of the phrase.

讗讞讟讗 讜讬讜诐 讛讻驻讜专讬诐 诪讻驻专 讗讬谉 讬讜诐 讛讻驻讜专讬诐 诪讻驻专 诇讬诪讗 诪转谞讬转讬谉 讚诇讗 讻专讘讬 讚转谞讬讗 专讘讬 讗讜诪专 注诇 讻诇 注讘讬专讜转 砖讘转讜专讛 讘讬谉 注砖讛 转砖讜讘讛 讘讬谉 诇讗 注砖讛 转砖讜讘讛 讬讜诐 讛讻驻讜专讬诐 诪讻驻专 讗驻讬诇讜 转讬诪讗 专讘讬 讗讙讘 砖讗谞讬

It is stated in the mishna that if one says: I will sin and Yom Kippur will atone for my sins, Yom Kippur does not atone for his sins. The Gemara comments: Let us say that the mishna is not in accordance with the opinion of Rabbi Yehuda HaNasi, as it was taught in a baraita that Rabbi Yehuda HaNasi says: Yom Kippur atones for all transgressions of the Torah, whether one repented or did not repent. The Gemara answers: Even if you say that the mishna is in accordance with the opinion of Rabbi Yehuda HaNasi, it is different when it is on the basis of being permitted to sin. Even Rabbi Yehuda HaNasi agrees that Yom Kippur does not atone for the transgressions one commits only because he knows that Yom Kippur will atone for them.

注讘讬专讜转 砖讘讬谉 讗讚诐 诇诪拽讜诐 讜讻讜壮 专诪讬 诇讬讛 专讘 讬讜住祝 讘专 讞讘讜 诇专讘讬 讗讘讛讜 注讘讬专讜转 砖讘讬谉 讗讚诐 诇讞讘讬专讜 讗讬谉 讬讜诐 讛讻驻讜专讬诐 诪讻驻专 讜讛讗 讻转讬讘 讗诐 讬讞讟讗 讗讬砖 诇讗讬砖 讜驻诇诇讜 讗诇讛讬诐 诪讗谉 讗诇讛讬诐 讚讬讬谞讗

搂 It was taught in the mishna: Yom Kippur atones for sins committed against God but does not atone for sins committed against another person. Rav Yosef bar 岣vu raised a contradiction before Rabbi Abbahu: The mishna states that Yom Kippur does not atone for sins committed against a fellow person, but isn鈥檛 it written: 鈥淚f one man sin against another, God [Elohim] shall judge him [ufilelo]鈥 (I Samuel 2:25). The word ufilelo, which may also refer to prayer, implies that if he prays, God will grant the sinner forgiveness. He answered him: Who is Elohim mentioned in the verse? It is referring to a judge [elohim] and not to God, and the word ufilelo in the verse indicates judgment. Atonement occurs only after justice has been done toward the injured party by means of a court ruling.

讗讬 讛讻讬 讗讬诪讗 住讬驻讗 讜讗诐 诇讛壮 讬讞讟讗 讗讬砖 诪讬 讬转驻诇诇 诇讜 讛讻讬 拽讗诪专 讗诐 讬讞讟讗 讗讬砖 诇讗讬砖 讜驻诇诇讜 讗诇讛讬诐 讬诪讞讜诇 诇讜 讜讗诐 诇讛壮 讬讞讟讗 讗讬砖 诪讬 讬转驻诇诇 讘注讚讜 转砖讜讘讛 讜诪注砖讬诐 讟讜讘讬诐

Rav Yosef bar 岣vu said to him: If so, say the following with regard to the latter clause of the verse: 鈥淏ut if a man sin against the Lord, who shall entreat [yitpallel] for him?鈥 (I Samuel 2:25). This is difficult, since it has been established that the root pll is interpreted in this verse as indicating judgment, and therefore the latter clause of the verse implies that if one sins toward God there is no one to judge him. Rabbi Abbahu answered him: This is what the verse is saying: If one man sins against another, God [Elohim] shall forgive him [ufilelo]; if the sinner appeases the person against whom he has sinned, he will be forgiven. But if a man sin against the Lord, who shall entreat [yitpallel] for him? Repentance and good deeds. The root pll is to be interpreted as indicating forgiveness rather than judgment.

讗诪专 专讘讬 讬爪讞拽 讻诇 讛诪拽谞讬讟 讗转 讞讘讬专讜 讗驻讬诇讜 讘讚讘专讬诐 爪专讬讱 诇驻讬讬住讜 砖谞讗诪专 讘谞讬 讗诐 注专讘转 诇专注讱 转拽注转 诇讝专 讻驻讬讱 谞讜拽砖转 讘讗诪专讬 驻讬讱 注砖讛 讝讗转 讗驻讜讗 讘谞讬 讜讛谞爪诇 讻讬 讘讗转 讘讻祝 专注讱 诇讱 讛转专驻住 讜专讛讘 专注讬讱 讗诐 诪诪讜谉 讬砖 讘讬讚讱 讛转专 诇讜 驻住转 讬讚 讜讗诐 诇讗讜 讛专讘讛 注诇讬讜 专讬注讬诐

Rabbi Yitz岣k said: One who angers his friend, even only verbally, must appease him,as it is stated: 鈥淢y son, if you have become a guarantor for your neighbor, if you have struck your hands for a stranger, you are snared by the words of your mouth鈥o this now, my son, and deliver yourself, seeing you have come into the hand of your neighbor. Go, humble yourself [hitrapes] and urge [rehav] your neighbor鈥 (Proverbs 6:1鈥3). This should be understood as follows: If you have money that you owe him, open the palm of [hater pisat] your hand to your neighbor and pay the money that you owe; and if not, if you have sinned against him verbally, increase [harbe] friends for him, i.e., send many people as your messengers to ask him for forgiveness.

(讜讗诪专) 专讘 讞住讚讗 讜爪专讬讱 诇驻讬讬住讜 讘砖诇砖 砖讜专讜转 砖诇 砖诇砖讛 讘谞讬 讗讚诐 砖谞讗诪专 讬砖讜专 注诇 讗谞砖讬诐 讜讬讗诪专 讞讟讗转讬 讜讬砖专 讛注讜讬转讬 讜诇讗 砖讜讛 诇讬

Rav 岣sda said: And one must appease the one he has insulted with three rows of three people, as it is stated: 鈥淗e comes [yashor] before men, and says: I have sinned, and perverted that which was right, and it profited me not鈥 (Job 33:27). Rav 岣sda interprets the word yashor as related to the word shura, row. The verse mentions sin three times: I have sinned, and perverted, and it profited me not. This implies that one should make three rows before the person from whom he is asking forgiveness.

(讜讗诪专) 专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讻诇 讛诪讘拽砖 诪讟讜 诪讞讘讬专讜 讗诇 讬讘拽砖 诪诪谞讜 讬讜转专 诪砖诇砖 驻注诪讬诐 砖谞讗诪专 讗谞讗 砖讗 谞讗 讜注转讛 砖讗 谞讗 讜讗诐 诪转 诪讘讬讗 注砖专讛 讘谞讬 讗讚诐 讜诪注诪讬讚谉 注诇 拽讘专讜 讜讗讜诪专 讞讟讗转讬 诇讛壮 讗诇讛讬 讬砖专讗诇 讜诇驻诇讜谞讬 砖讞讘诇转讬 讘讜

Rabbi Yosei bar 岣nina said: Anyone who asks forgiveness of his friend should not ask more than three times, as it is stated: 鈥淧lease, please forgive the transgression of your brothers and their sin, for they did evil to you. And now, please forgive鈥 (Genesis 50:17). The verse uses the word please three times, which shows that one need not ask more than three times, after which the insulted friend must be appeased and forgive. And if the insulted friend dies before he can be appeased, one brings ten people, and stands them at the grave of the insulted friend, and says in front of them: I have sinned against the Lord, the God of Israel, and against so-and-so whom I wounded.

专讘讬 讬专诪讬讛 讛讜讛 诇讬讛 诪讬诇转讗 诇专讘讬 讗讘讗 讘讛讚讬讛 讗讝诇 讗讬转讬讘 讗讚砖讗 讚专讘讬 讗讘讗 讘讛讚讬 讚砖讚讬讗 讗诪转讬讛 诪讬讗 诪讟讗 讝专讝讬驻讬 讚诪讬讗 讗专讬砖讗 讗诪专 注砖讗讜谞讬 讻讗砖驻讛 拽专讗 讗谞驻砖讬讛 诪讗砖驻讜转 讬专讬诐 讗讘讬讜谉 砖诪注 专讘讬 讗讘讗 讜谞驻讬拽 诇讗驻讬讛 讗诪专 诇讬讛 讛砖转讗 爪专讬讻谞讗 诇诪讬驻拽 讗讚注转讱 讚讻转讬讘 诇讱 讛转专驻住 讜专讛讘 专注讬讱

The Gemara relates that Rabbi Yirmeya insulted Rabbi Abba, causing the latter to have a complaint against him. Rabbi Yirmeya went and sat at the threshold of Rabbi Abba鈥檚 house to beg him for forgiveness. When Rabbi Abba鈥檚 maid poured out the dirty water from the house, the stream of water landed on Rabbi Yirmeya鈥檚 head. He said about himself: They have made me into a trash heap, as they are pouring dirty water on me. He recited this verse about himself: 鈥淲ho lifts up the needy out of the trash heap鈥 (Psalms 113:7). Rabbi Abba heard what happened and went out to greet him. Rabbi Abba said to him: Now I must go out to appease you for this insult, as it is written: 鈥淕o, humble yourself [hitrapes] and urge your neighbor鈥 (Proverbs 6:3).

专讘讬 讝讬专讗 讻讬 讛讜讛 诇讬讛 诪讬诇转讗 讘讛讚讬 讗讬谞讬砖 讛讜讛 讞诇讬祝 讜转谞讬 诇拽诪讬讛 讜诪诪爪讬讗 诇讬讛 讻讬 讛讬讻讬 讚谞讬转讬 讜谞讬驻讜拽 诇讬讛 诪讚注转讬讛

It is related that when Rabbi Zeira had a complaint against a person who insulted him, he would pace back and forth before him and present himself, so that the person could come and appease him. Rabbi Zeira made himself available so that it would be easy for the other person to apologize to him.

专讘 讛讜讛 诇讬讛 诪讬诇转讗 讘讛讚讬 讛讛讜讗 讟讘讞讗 诇讗 讗转讗 诇拽诪讬讛 讘诪注诇讬 讬讜诪讗 讚讻驻讜专讬 讗诪专 讗讬讛讜 讗讬讝讬诇 讗谞讗 诇驻讬讜住讬 诇讬讛 驻讙注 讘讬讛 专讘 讛讜谞讗 讗诪专 诇讬讛 诇讛讬讻讗 拽讗 讗讝讬诇 诪专 讗诪专 诇讬讛 诇驻讬讜住讬 诇驻诇谞讬讗 讗诪专 讗讝讬诇 讗讘讗 诇诪讬拽讟诇 谞驻砖讗 讗讝诇 讜拽诐 注讬诇讜讬讛 讛讜讛 讬转讬讘 讜拽讗 驻诇讬 专讬砖讗 讚诇讬 注讬谞讬讛 讜讞讝讬讬讛 讗诪专 诇讬讛 讗讘讗 讗转 讝讬诇 诇讬转 诇讬 诪讬诇转讗 讘讛讚讱 讘讛讚讬 讚拽讗 驻诇讬 专讬砖讗 讗讬砖转诪讬讟 讙专诪讗 讜诪讞讬讬讛 讘拽讜注讬讛 讜拽讟诇讬讛

It is further related that Rav had a complaint against a certain butcher who insulted him.The butcher did not come before him to apologize. On Yom Kippur eve, Rav said: I will go and appease him. He met his student Rav Huna, who said to him: Where is my Master going? He said to him: I am going to appease so-and-so. Rav Huna called Rav by his name and said: Abba is going to kill a person, for surely that person鈥檚 end will not be good. Rav went and stood by him. He found the butcher sitting and splitting the head of an animal. The butcher raised his eyes and saw him. He said to him: Are you Abba? Go, I have nothing to say to you. While he was splitting the head, one of the bones of the head flew out and struck him in the throat and killed him, thereby fulfilling Rav Huna鈥檚 prediction.

专讘 讛讜讛 驻住讬拽 住讬讚专讗 拽诪讬讛 讚专讘讬 注讬讬诇

The Gemara further relates: Rav was reciting the Torah portion before Rabbi Yehuda HaNasi.

讗转讗 专讘讬 讞讬讬讗 讛讚专 诇专讬砖讗 注讬讬诇 讘专 拽驻专讗 讛讚专 诇专讬砖讗 讗转讗 专讘讬 砖诪注讜谉 讘专讘讬 讛讚专 诇专讬砖讗 讗转讗 专讘讬 讞谞讬谞讗 (讘专) 讞诪讗 讗诪专 讻讜诇讬 讛讗讬 谞讛讚专 讜谞讬讝讬诇 诇讗 讛讚专 讗讬拽驻讬讚 专讘讬 讞谞讬谞讗 讗讝诇 专讘 诇讙讘讬讛 转诇讬住专 诪注诇讬 讬讜诪讬 讚讻驻讜专讬 讜诇讗 讗讬驻讬讬住

Rabbi 岣yya, Rav鈥檚 uncle and teacher, came in, whereupon Rav returned to the beginning of the portion and began to read it again. Afterward, bar Kappara came in, and Rav returned to the beginning of the portion out of respect for bar Kappara. Then Rabbi Shimon, son of Rabbi Yehuda HaNasi, came in, and he returned again to the beginning of the portion. Then, Rabbi 岣nina bar 岣ma came in, and Rav said to himself: Shall I go back and read so many times? He did not return but continued from where he was. Rabbi 岣nina was offended because Rav showed that he was less important than the others. Rav went before Rabbi 岣nina on Yom Kippur eve every year for thirteen years to appease him, but he would not be appeased.

讜讛讬讻讬 注讘讬讚 讛讻讬 讜讛讗诪专 专讘讬 讬讜住讬 讘专 讞谞讬谞讗 讻诇 讛诪讘拽砖 诪讟讜 诪讞讘讬专讜 讗诇 讬讘拽砖 诪诪谞讜 讬讜转专 诪砖诇砖 驻注诪讬诐 专讘 砖讗谞讬 讜专讘讬 讞谞讬谞讗 讛讬讻讬 注讘讬讚 讛讻讬 讜讛讗诪专 专讘讗 讻诇 讛诪注讘讬专 注诇 诪讚讜转讬讜 诪注讘讬专讬谉 诇讜 注诇 讻诇 驻砖注讬讜

The Gemara asks: How could Rav act this way? Didn鈥檛 Rabbi Yosei bar 岣nina say: Anyone who requests forgiveness from another should not ask more than three times? The Gemara answers: Rav is different, since he was very pious and forced himself to act beyond the letter of the law. The Gemara asks: And how could Rabbi 岣nina act this way and refuse to forgive Rav, though he asked many times? Didn鈥檛 Rava say: With regard to anyone who suppresses his honor and forgives someone for hurting him, God pardons all his sins?

讗诇讗 专讘讬 讞谞讬谞讗 讞诇诪讗 讞讝讬 诇讬讛 诇专讘 讚讝拽驻讜讛讜 讘讚讬拽诇讗 讜讙诪讬专讬 讚讻诇 讚讝拽驻讜讛讜 讘讚讬拽诇讗 专讬砖讗 讛讜讬 讗诪专 砖诪注 诪讬谞讛 讘注讬 诇诪注讘讚 专砖讜转讗 讜诇讗 讗讬驻讬讬住 讻讬 讛讬讻讬 讚诇讬讝讬诇 讜诇讙诪专 讗讜专讬讬转讗 讘讘讘诇

The Gemara explains: Rather, this is what happened: Rabbi 岣nina saw in a dream that Rav was being hung on a palm tree, and he learned as a tradition that anyone about whom there is a dream in which he was being hung on a palm tree will become the head of a yeshiva. He said: Learn from this thatprovidence has decreed that he must eventually become the head of the yeshiva. Therefore, I will not be appeased, so that he will have to go and study Torah in Babylonia. He was conscious of the principle that one kingdom cannot overlap with another, and he knew that once Rav was appointed leader, he, Rabbi 岣nina, would have to abdicate his own position or die. Therefore, he delayed being appeased, so that Rav would go to Babylonia and be appointed there as head of the yeshiva. In this way, the dream would be fulfilled, as Rav would indeed be appointed as head of a yeshiva, but since he would be in Babylonia, Rabbi 岣nina would not lose his own position.

转谞讜 专讘谞谉 诪爪讜转 讜讬讚讜讬 注专讘 讬讜诐 讛讻驻讜专讬诐 注诐 讞砖讻讛 讗讘诇 讗诪专讜 讞讻诪讬诐 讬转讜讚讛 拽讜讚诐 砖讬讗讻诇 讜讬砖转讛 砖诪讗 转讟专祝 讚注转讜 讘住注讜讚讛 讜讗祝 注诇 驻讬 砖讛转讜讚讛 拽讜讚诐 砖讗讻诇 讜砖转讛 诪转讜讚讛 诇讗讞专 砖讬讗讻诇 讜讬砖转讛 砖诪讗 讗讬专注 讚讘专 拽诇拽诇讛 讘住注讜讚讛 讜讗祝 注诇 驻讬 砖讛转讜讚讛 注专讘讬转 讬转讜讚讛 砖讞专讬转 砖讞专讬转 讬转讜讚讛 讘诪讜住祝 讘诪讜住祝 讬转讜讚讛 讘诪谞讞讛 讘诪谞讞讛 讬转讜讚讛 讘谞注讬诇讛

The Sages taught: The main mitzva of confession is on Yom Kippur eve when darkness falls. But the Sages said: One should also confess on Yom Kippur eve before he eats and drinks at his last meal before the fast lest he become confused at the meal, due to the abundance of food and drink, and be unable to confess afterward. And although one confessed before he ate and drank, he confesses again after he eats and drinks, as perhaps he committed some sin during the meal itself. And although one confessed during the evening prayer on the night of Yom Kippur, he should confess again during the morning prayer. Likewise, although one confessed during the morning prayer, he should still confess during the additional prayer. Similarly, although one confessed during the additional prayer, he should also confess during the afternoon prayer; and although one confessed during the afternoon prayer, he should confess again during the closing prayer [ne鈥檌la].

讜讛讬讻谉 讗讜诪专讜 讬讞讬讚 讗讞专 转驻诇转讜 讜砖诇讬讞 爪讘讜专 讗讜诪专讜 讘讗诪爪注 诪讗讬 讗诪专 讗诪专 专讘 讗转讛 讬讜讚注 专讝讬 注讜诇诐 讜砖诪讜讗诇 讗诪专 诪诪注诪拽讬 讛诇讘 讜诇讜讬 讗诪专 讜讘转讜专转讱 讻转讜讘 诇讗诪专 专讘讬 讬讜讞谞谉 讗诪专 专讘讜谉 讛注讜诇诪讬诐

And where in the Yom Kippur prayers does one say the confession? An individual says it after his Amida prayer, and the prayer leader says it in the middle of the Amida prayer. The Gemara asks: What does one say; what is the liturgy of the confession? Rav said: One says the prayer that begins: You know the mysteries of the universe, in accordance with the standard liturgy. And Shmuel said that the prayer begins with: From the depths of the heart. And Levi said that it begins: And in your Torah it is written, saying, and one then recites the forgiveness achieved by Yom Kippur as stated in the Torah. Rabbi Yo岣nan said that it begins: Master of the Universe.

专讘讬 讬讛讜讚讛 讗诪专 讻讬 注讜谞讜转讬谞讜 专讘讜 诪诇诪谞讜转 讜讞讟讗转讬谞讜 注爪诪讜 诪住驻专 专讘 讛诪谞讜谞讗 讗诪专 讗诇讛讬 注讚 砖诇讗 谞讜爪专转讬 讗讬谞讬 讻讚讗讬 注讻砖讬讜 砖谞讜爪专转讬 讻讗讬诇讜 诇讗 谞讜爪专转讬 注驻专 讗谞讬 讘讞讬讬 拽诇 讜讞讜诪专 讘诪讬转转讬 讛专讬 讗谞讬 诇驻谞讬讱 讻讻诇讬 诪诇讗 讘讜砖讛 讜讻诇讬诪讛 讬讛讬 专爪讜谉 诪诇驻谞讬讱 砖诇讗 讗讞讟讗 讜诪讛 砖讞讟讗转讬 诪专讜拽 讘专讞诪讬讱 讗讘诇 诇讗 注诇 讬讚讬 讬住讜专讬谉 讜讛讬讬谞讜 讜讬讚讜讬讗 讚专讘讗 讻讜诇讛 砖转讗 讜讚专讘 讛诪谞讜谞讗 讝讜讟讗 讘讬讜诪讗 讚讻驻讜专讬

Rabbi Yehuda said that one says: For our iniquities are too many to count and our sins are too great to number. Rav Hamnuna said: This is the liturgy of the confession: My God, before I was formed I was unworthy. Now that I have been formed, it is as if I had not been formed. I am dust while alive, how much more so when I am dead. See, I am before You like a vessel filled with shame and disgrace. May it be Your will that I may sin no more, and as for the sins I have committed before You, erase them in Your compassion, but not by suffering. The Gemara comments: This is the confession that Rava used all year long; and it was the confession that Rav Hamnuna Zuta used on Yom Kippur.

讗诪专 诪专 讝讜讟专讗 诇讗 讗诪专谉 讗诇讗 讚诇讗 讗诪专 讗讘诇 讗谞讞谞讜 讞讟讗谞讜 讗讘诇 讗诪专 讗讘诇 讗谞讞谞讜 讞讟讗谞讜 转讜 诇讗 爪专讬讱 讚讗诪专 讘专 讛诪讚讜讚讬 讛讜讛 拽讗讬诪谞讗 拽诪讬讛 讚砖诪讜讗诇 讜讛讜讛 讬转讬讘 讜讻讬 诪讟讗 砖诇讬讞讗 讚爪讘讜专讗 讜讗诪专 讗讘诇 讗谞讞谞讜 讞讟讗谞讜 拽诐 诪讬拽诐 讗诪专 砖诪注 诪讬谞讛 注讬拽专 讜讬讚讜讬 讛讗讬 讛讜讗

Mar Zutra said: We said only that one must follow all these versions when he did not say the words: But we have sinned. However, if he said the words: But we have sinned, he need not say anything further because that is the essential part of the confession. As bar Hamdudei said: I was standing before Shmuel and he was sitting; and when the prayer leader reached the words: But we have sinned, Shmuel stood. Bar Hamdudei said: Learn from here that this is the main part of the confession, and Shmuel stood up to emphasize the significance of these words.

转谞谉 讛转诐 讘砖诇砖讛 驻专拽讬诐 讘砖谞讛 讻讛谞讬诐 谞讜砖讗讬谉 讗转 讻驻讬讛谉 讗专讘注讛 驻注诪讬诐 讘讬讜诐 讘砖讞专讬转 讘诪讜住祝 讘诪谞讞讛 讜讘谞注讬诇转 砖注专讬诐 讜讗诇讜 讛谉 砖诇砖讛 驻专拽讬诐 讘转注谞讬讜转 讜讘诪注诪讚讜转 讜讘讬讜诐 讛讻驻讜专讬诐

We learned in a mishna there, in tractate Ta鈥檃nit: At three times in the year, priests raise their hands to recite the priestly benediction four times in a single day: In the morning prayer, in the additional prayer, in the afternoon prayer, and at the closing [ne鈥檌la] of the gates. And these are the three times in the year: During communal fasts for lack of rain, on which the ne鈥檌la prayer is recited; and during non-priestly watches [ma鈥檃madot], when the Israelite members of the guard parallel to the priestly watch come and read the account of Creation (see Ta鈥檃nit 26a); and on Yom Kippur.

诪讗讬 谞注讬诇转 砖注专讬诐 专讘 讗诪专 爪诇讜转讗 讬转讬专转讗 讜砖诪讜讗诇 讗诪专 诪讛 讗谞讜 诪讛 讞讬讬谞讜 诪讬转讬讘讬 讗讜专 讬讜诐 讛讻驻讜专讬诐 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘砖讞专讬转 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘诪讜住祝 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘诪谞讞讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讘谞注讬诇讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛

The Gemara asks: What is the closing of the gates, i.e., the neila prayer? Rav said: It is an added prayer of Amida. And Shmuel said: It is not a full prayer but only a confession that begins with the words: What are we, what are our lives? The Gemara raises an objection to this from a baraita, as it was taught: On the night of Yom Kippur, one prays seven blessings in the Amida prayer and confesses; during the morning prayer, one prays seven blessings and confesses; during the additional prayer, one prays seven blessings and confesses; during the afternoon prayer, one prays seven blessings and confesses; and during the ne鈥檌la prayer, one prays seven blessings and confesses. This concurs with Rav鈥檚 opinion that ne鈥檌la is an added prayer.

转谞讗讬 讛讬讗 讚转谞讬讗 讬讜诐 讛讻驻讜专讬诐 注诐 讞砖讬讻讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛 讜讞讜转诐 讘讜讬讚讜讬 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 诪转驻诇诇 砖讘注 讜讗诐 专爪讛 诇讞转讜诐 讘讜讬讚讜讬 讞讜转诐 转讬讜讘转讗 讚砖诪讜讗诇 转讬讜讘转讗

This is a dispute between tanna鈥檌m They all agree that ne鈥檌la is an added prayer but disagree about the obligation to confess at the ne鈥檌la prayer, as it was taught in a baraita: At the end of Yom Kippur, as darkness falls, one prays seven blessings of the Amida and confesses and ends with the confession; this is the statement of Rabbi Meir. And the Rabbis say: He prays seven blessings of the Amida, and if he wishes to end his prayer with a confession, he ends it in this way. The Gemara says: If so, this is a refutation of the opinion of Shmuel, since all agree that ne鈥檌la is a complete prayer. The Gemara concludes: Indeed, it is a conclusive refutation.

注讜诇讗 讘专 专讘 谞讞讬转 拽诪讬讛 讚专讘讗 驻转讞 讘讗转讛 讘讞专转谞讜 讜住讬讬诐 讘诪讛 讗谞讜 诪讛 讞讬讬谞讜 讜砖讘讞讬讛 专讘 讛讜谞讗 讘专讬讛 讚专讘 谞转谉 讗诪专 讜讬讞讬讚 讗讜诪专讛 讗讞专 转驻诇转讜

The Gemara relates: Ulla bar Rav went down to lead the ne鈥檌la prayer before Rava, who was in the synagogue. He opened the prayer with: You have chosen us, and he concluded with: What are we, what are our lives? And Rava praised him. Rav Huna, son of Rav Natan, said: And an individual says it after his Amida prayer. The individual says the confession after his Amida prayer, not within the Amida prayer as the prayer leader does.

讗诪专 专讘 转驻诇转 谞注讬诇讛 驻讜讟专转 讗转 砖诇 注专讘讬转 专讘 诇讟注诪讬讛 讚讗诪专 爪诇讜转讗 讬转讬专讛 讛讬讗 讜讻讬讜谉 讚爪诇讬 诇讬讛 转讜 诇讗 爪专讬讱

Rav said: The ne鈥檌la prayer exempts one from the evening prayer. Since one recited an added prayer after the afternoon prayer, when darkness fell, it serves as the evening prayer. The Gemara comments that Rav conforms to his line of reasoning above, as he said: It is an added prayer, and since he has prayed it he needs no further prayer in the evening.

讜诪讬 讗诪专 专讘 讛讻讬 讜讛讗诪专 专讘 讛诇讻讛 讻讚讘专讬 讛讗讜诪专 转驻诇转 注专讘讬转 专砖讜转 诇讚讘专讬 讛讗讜诪专 讞讜讘讛 拽讗诪专

The Gemara is surprised at this: And did Rav actually say this? Didn鈥檛 Rav say: The halakha is in accordance with the statement of the one who says that the evening prayer is optional? If it is optional, why would Rav use the term exempt?One is exempt even if he does not pray the closing prayer. The Gemara answers: He said this in accordance with the statement of the one who says that the evening prayer is mandatory. Even according to the opinion that maintains that the evening prayer is mandatory, if one recites ne鈥檌la, he has fulfilled his obligation to recite the evening prayer.

诪讬转讬讘讬 讗讜专 讬讜诐 讛讻驻讜专讬诐 诪转驻诇诇 砖讘注 讜诪转讜讚讛 砖讞专讬转 砖讘注 讜诪转讜讚讛 诪讜住祝 砖讘注 讜诪转讜讚讛 讘谞注讬诇讛 诪转驻诇诇 砖讘注 讜诪转讜讚讛 注专讘讬转 诪转驻诇诇 砖讘注 诪注讬谉 砖诪讜谞讛 注砖专讛 专讘讬 讞谞讬谞讗 讘谉 讙诪诇讬讗诇 诪砖讜诐 讗讘讜转讬讜 诪转驻诇诇 砖诪讜谞讛 注砖专讛 砖诇讬诪讜转

The Gemara raises an objection from that which we learned in a baraita: During the evening after Yom Kippur, one prays seven blessings in the Amida and confesses; during the morning prayer, one prays seven blessings in the Amida and confesses; during the additional prayer, one prays seven blessings in the Amida and confesses; during ne鈥檌la one prays seven blessings in the Amida and confesses; and during the evening prayer, one prays seven blessings in an abridged version of the eighteen blessings of the weekday Amida prayer. One recites the first three blessings, the final three, and a middle blessing that includes an abbreviated form of the other weekday blessings. Rabbi 岣nina ben Gamliel says in the name of his ancestors: One prays the full eighteen blessings of the weekday Amida prayer as usual,

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