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Today's Daf Yomi

July 8, 2021 | 讻状讞 讘转诪讜讝 转砖驻状讗

Masechet Yoma is sponsored by Vicky Harari in commemoration of her father's Yahrzeit, Avraham Baruch Hacohen ben Zeev Eliyahu Eckstein z'l, a Holocaust survivor and a feminist before it was fashionable. And in gratitude to Michelle Cohen Farber for revolutionizing women's learning worldwide.
  • This month's 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 88 – Siyum Masechet Yoma

The Siyum of Masechet Yoma is dedicated by Esti Ben-David and Rachel Keren 鈥 ne茅s Urbach “In memory of our parents who opened the gates of Torah for us and guided us through them. In memory of our late Father, Ephraim Elimelech Urbach z鈥漧, whose 30th Yahrzeit we have just commemorated. During his lifetime, our father never stopped learning and teaching generations of students. Through his research, he developed new, extensive and diverse fields of learning and research, as testified by his numerous books and academic papers: The Sages 鈥 Concepts and Beliefs, The Tosafists (Baalei HaTosafot), The Halakha 鈥 Its Sources and Developments, Arugat Ha鈥橞osem and many others. And in honor of our dear mother, Channa Urbach, may she live a long life, who is currently celebrating her 103rd birthday (til 120!) and who has been throughout her life a model for all her descendants of the love of the Torah, its study and practice.”

Rav held that if one prays neila, one is exempt from ma’ariv, the prayer said at night. The gemara raises an additional question from a braita against him. In order to answer the question, the gemara concludes that it is an issue that is debated by tannaim as can be found in another braita which discusses one who has to go to the mikveh on Yom Kippur from a seminal emission – can one go in the afternoon of Yom Kippur after mincha? This would depend on whether neila was said in the afternoon or at night. If it was said in the afternoon, one could go to the mikveh after mincha to allow one to pray. However, if neila was recited in the afternoon, one would not be able to fulfill one’s obligation for ma’ariv. Once the gemara resolves the difficulty, another braita is brought which contradicts this braita. The contradiction is resolved as well. What happens when someone has a seminal emission on Yom Kippur? Is it seen as a bad sign or perhaps it is a good sign?

Watch the full online Siyum event here:

诪驻谞讬 砖爪专讬讱 诇讜诪专 讛讘讚诇讛 讘讞讜谞谉 讛讚注转 转谞讗讬 讛讬讗 讚转谞讬讗 讻诇 讞讬讬讘讬 讟讘讬诇讜转 讟讜讘诇讬谉 讻讚专讻谉 讘讬讜诐 讛讻驻讜专讬诐 谞讚讛 讜讬讜诇讚转 讟讜讘诇讜转 讻讚专讻谉 讘诇讬诇讬 讬讜诐 讛讻驻讜专讬诐

because he must recite havdala in the blessing: Who graciously grants knowledge, and there is nowhere to insert this prayer in the abridged Amida. This indicates that these tanna鈥檌m maintained that ne鈥檌la does not exempt one from the evening prayer. The Gemara answers: It is a dispute between tanna鈥檌m, as it was taught in a baraita: Anyone who requires immersion immerses in his usual manner on Yom Kippur, as this act does not violate the prohibition against washing. A menstruating woman and a new mother, who immerse at night, immerse in their usual manner on the night of Yom Kippur.

讘注诇 拽专讬 讟讜讘诇 讜讛讜诇讱 注讚 讛诪谞讞讛 专讘讬 讬讜住讬 讗讜诪专 讻诇 讛讬讜诐 讻讜诇讜

The baraita continues: One who had a seminal emission during Yom Kippur before the afternoon prayer may immerse at any point in the day until the afternoon prayer, in order to be able to recite it. Ezra decreed that a man who has had a seminal emission must immerse in order to pray and study Torah. If the emission occurred after the afternoon prayer, he should not immerse then but should wait until darkness falls. Since the time for ne鈥檌la is at night, this individual should wait and immerse after the fast has concluded, so as to avoid violation of the prohibition of washing on Yom Kippur, and then pray afterward. This indicates that ne鈥檌la is a nighttime prayer, and therefore its recitation exempts one from the weekday evening prayer. Rabbi Yosei says: He may immerse at any point in the day. According to his opinion, the ne鈥檌la prayer is recited while it is still daytime, and therefore the individual must immerse in the daytime in order to be able to recite it. Consequently, Rabbi Yosei holds that ne鈥檌la does not exempt one from the evening prayer.

讜专诪讬谞讛讜 讛讝讘 讜讛讝讘讛 讛诪爪讜专注 讜讛诪爪讜专注转 讜讘讜注诇 谞讚讛 讜讟诪讗 诪转 讟讜讘诇讬谉 讻讚专讻谉 讘讬讜诐 讛讻驻讜专讬诐 谞讚讛 讜讬讜诇讚转 讟讜讘诇讜转 讻讚专讻谉 讘诇讬诇讬 讬讜诐 讛讻驻讜专讬诐 讘注诇 拽专讬 讟讜讘诇 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 专讘讬 讬讜住讬 讗讜诪专 诪谉 讛诪谞讞讛 讜诇诪注诇讛 讗讬谉 讬讻讜诇 诇讟讘讜诇

The Gemara raises a contradiction with regard to this baraita from that which was taught: In the case of the zav, and the zava, the male and female leper, and one who had relations with a menstruating woman, and one who is ritually impure through contact with a corpse, if their time has come for purification, they immerse in their usual manner on Yom Kippur. A menstruating woman and a woman after childbirth immerse in their usual manner on the night of Yom Kippur. One who had a seminal emission immerses at any point in the day. Rabbi Yosei says: From the time of the afternoon prayer onward he is not able to immerse. This contradicts Rabbi Yosei鈥檚 statement in the previous baraita.

诇讗 拽砖讬讗 讛讗 讚爪诇讬 转驻诇转 谞注讬诇讛 讛讗 讚诇讗 爪诇讬

The Gemara answers: This is not difficult. This statement, in which Rabbi Yosei says that one may not immerse during the day, is referring to a case where he had already prayed the ne鈥檌la prayer before he noticed his seminal emission. That statement, in which Rabbi Yosei says that one may immerse during the day, is referring to a case where he had not yet prayed the ne鈥檌la prayer when he noticed his seminal emission, and he therefore immerses in order to pray ne鈥檌la.

讗讬 讚爪诇讬 诪讗讬 讟注诪讬讬讛讜 讚专讘谞谉 拽讗 住讘专讬 专讘谞谉 讟讘讬诇讛 讘讝诪谞讛 诪爪讜讛

The Gemara asks: If he had already prayed ne鈥檌la before he noticed his seminal emission, what is the reasoning of the Rabbis, who permit him to immerse on Yom Kippur? The immersion seems to have no purpose. The Gemara answers: The Rabbis hold that immersion at its proper time is a mitzva, even when one does not need to immerse to pray. Therefore, if the time for immersion falls on Yom Kippur, the individual should immerse as usual.

诪讻诇诇 讚专讘讬 讬讜住讬 住讘专 诇讗讜 诪爪讜讛 讜讛转谞讬讗 讛专讬 砖讛讬讛 砖诐 讻转讜讘 注诇 讘砖专讜 讛专讬 讝讛 诇讗 讬专讞抓 讜诇讗 讬住讜讱 讜诇讗 讬注诪讜讚 讘诪拽讜诐 讛讟谞讜驻转 谞讝讚诪谞讛 诇讜 讟讘讬诇转 诪爪讜讛 讻讜专讱 注诇讬讜 讙诪讬 讜讬讜专讚 讜讟讜讘诇 专讘讬 讬讜住讬 讗讜诪专 讬讜专讚 讜讟讜讘诇 讻讚专讻讜 讜讘诇讘讚 砖诇讗 讬砖驻砖祝

The Gemara asks: By inference, Rabbi Yosei holds that immersion at its proper time is not a mitzva. But wasn鈥檛 it taught in a baraita: If God鈥檚 name is written in ink on one鈥檚 flesh,he may not wash and he may not smear it with oil lest he erase the name, and he may not stand in a filthy place out of respect for the name. If his time came for an immersion that is a mitzva, he must try to ensure that the name not be erased. He therefore wraps a reed around it and descends and immerses. Rabbi Yosei says: He descends and immerses in his usual manner and need not worry about erasing the name, provided he does not rub the place where the name is written.

讜拽讬讬诪讗 诇谉 讚讘讟讘讬诇讛 讘讝诪谞讛 诪爪讜讛 驻诇讬讙讬

And we maintain that they disagree as to whether or not immersion at its proper time is a mitzva. According to the Rabbis, immersion at its proper time is not a mitzva. Therefore, if the individual has no reed, he should wait even until the following day rather than immerse without it. However, Rabbi Yosei maintains that immersion at its proper time is a mitzva. Therefore, it must be done at its proper time, even if that requires immersion without covering God鈥檚 name.

讛讛讬讗 专讘讬 讬讜住讬 讘专 讬讛讜讚讛 讛讬讗 讚转谞讬讗 专讘讬 讬讜住讬 讘专 讬讛讜讚讛 讗讜诪专 讚讬讛 诇讟讘讬诇讛 砖转讛讗 讘讗讞专讜谞讛

The Gemara answers: This Rabbi Yosei mentioned in the baraita is actually Rabbi Yosei bar Yehuda, and this resolves the contradiction, as it was taught in a baraita that Rabbi Yosei bar Yehuda says: It is sufficient for the immersion to be at the end. According to one opinion, if a menstruating woman is uncertain on which day to immerse, she immerses multiple times to ensure that the required immersion is at its proper time. However, according to Rabbi Yosei bar Yehuda, it is sufficient for her to immerse once at a point when she is certainly pure. Consequently, according to his opinion, there is no mitzva to immerse at the proper time.

转谞讜 专讘谞谉 讛专讜讗讛 拽专讬 讘讬讜诐 讛讻驻讜专讬诐 讬讜专讚 讜讟讜讘诇 讜诇注专讘 讬砖驻砖祝 诇注专讘 诪讗讬 讚讛讜讛 讛讜讛 讗诇讗 讗讬诪讗 诪讘注专讘 讬砖驻砖祝 (拽讗 住讘专 诪爪讜讛 诇砖驻砖祝)

The Sages taught: One who sees an emission of semen on Yom Kippur descends and immerses. And in the evening, he should rub his skin to remove anything that might obstruct the immersion. The Gemara is surprised at this: Why should he do that in the evening? What was, was. Since he has already immersed, how will removing interpositions afterward benefit the immersion? Rather, say that he should rub his skin from the evening before Yom Kippur to remove any obstructions, in case it becomes necessary to immerse on Yom Kippur. The Gemara comments: This Master holds that it is a mitzva to rub.

转谞讬 转谞讗 拽诪讬讛 讚专讘 谞讞诪谉 讛专讜讗讛 拽专讬 讘讬讜诐 讛讻驻讜专讬诐 注讜谞讜转讬讜 诪讞讜诇讬谉 诇讜 讜讛转谞讬讗 注讜谞讜转讬讜 住讚讜专讬谉 诪讗讬 住讚讜专讬谉 住讚讜专讬谉 诇讬诪讞诇

搂 Apropos the halakhot of immersion for one who has had a seminal emission on Yom Kippur, the Gemara relates: A tanna taught a baraita before Rav Na岣an: With regard to one who sees an emission of semen on Yom Kippur, his sins are forgiven. The Gemara asks: But wasn鈥檛 it taught in a baraita: His sins are arranged before him? The Gemara answers: What is the meaning of arranged? They are arranged to be forgiven.

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讛专讜讗讛 拽专讬 讘讬讜诐 讛讻驻讜专讬诐 讬讚讗讙 讻诇 讛砖谞讛 讻讜诇讛 讜讗诐 注诇转讛 诇讜 砖谞讛 诪讜讘讟讞 诇讜 砖讛讜讗 讘谉 讛注讜诇诐 讛讘讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 转讚注 砖讻诇 讛注讜诇诐 讻讜诇讜 专注讘 讜讛讜讗 砖讘注 讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 诪驻讬砖 讞讬讬 住讙讬 讜诪住讙讬

The school of Rabbi Yishmael taught: One who sees an emission of semen on Yom Kippur should worry the whole year that perhaps he was given a sign that he and his fast were rejected. But if he survives the year, he can be assured that his good deeds protected him and ensured for him a share in the World-to-Come. Rav Na岣an bar Yitz岣k said: Know that it is so, as the whole world is hungry due to refraining from conjugal relations, and he is satiated since he emitted semen and his lust was subdued. Since the issue was involuntary and not intentional, it is a sign that he has merited divine compassion. When Rav Dimi came from Eretz Yisrael to Babylonia he said: Seeing semen on Yom Kippur is a sign that one will live a long life, grow, and raise others. An allusion to that is the verse: 鈥淭hat he might see his seed and prolong his days鈥 (Isaiah 53:10).

讛讚专谉 注诇讱 讬讜诐 讛讻驻讜专讬诐 讜住诇讬拽讗 诇讛 诪住讻转 讬讜诪讗

 

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.

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The William Davidson Talmud | Powered by Sefaria

Yoma 88 – Siyum Masechet Yoma

诪驻谞讬 砖爪专讬讱 诇讜诪专 讛讘讚诇讛 讘讞讜谞谉 讛讚注转 转谞讗讬 讛讬讗 讚转谞讬讗 讻诇 讞讬讬讘讬 讟讘讬诇讜转 讟讜讘诇讬谉 讻讚专讻谉 讘讬讜诐 讛讻驻讜专讬诐 谞讚讛 讜讬讜诇讚转 讟讜讘诇讜转 讻讚专讻谉 讘诇讬诇讬 讬讜诐 讛讻驻讜专讬诐

because he must recite havdala in the blessing: Who graciously grants knowledge, and there is nowhere to insert this prayer in the abridged Amida. This indicates that these tanna鈥檌m maintained that ne鈥檌la does not exempt one from the evening prayer. The Gemara answers: It is a dispute between tanna鈥檌m, as it was taught in a baraita: Anyone who requires immersion immerses in his usual manner on Yom Kippur, as this act does not violate the prohibition against washing. A menstruating woman and a new mother, who immerse at night, immerse in their usual manner on the night of Yom Kippur.

讘注诇 拽专讬 讟讜讘诇 讜讛讜诇讱 注讚 讛诪谞讞讛 专讘讬 讬讜住讬 讗讜诪专 讻诇 讛讬讜诐 讻讜诇讜

The baraita continues: One who had a seminal emission during Yom Kippur before the afternoon prayer may immerse at any point in the day until the afternoon prayer, in order to be able to recite it. Ezra decreed that a man who has had a seminal emission must immerse in order to pray and study Torah. If the emission occurred after the afternoon prayer, he should not immerse then but should wait until darkness falls. Since the time for ne鈥檌la is at night, this individual should wait and immerse after the fast has concluded, so as to avoid violation of the prohibition of washing on Yom Kippur, and then pray afterward. This indicates that ne鈥檌la is a nighttime prayer, and therefore its recitation exempts one from the weekday evening prayer. Rabbi Yosei says: He may immerse at any point in the day. According to his opinion, the ne鈥檌la prayer is recited while it is still daytime, and therefore the individual must immerse in the daytime in order to be able to recite it. Consequently, Rabbi Yosei holds that ne鈥檌la does not exempt one from the evening prayer.

讜专诪讬谞讛讜 讛讝讘 讜讛讝讘讛 讛诪爪讜专注 讜讛诪爪讜专注转 讜讘讜注诇 谞讚讛 讜讟诪讗 诪转 讟讜讘诇讬谉 讻讚专讻谉 讘讬讜诐 讛讻驻讜专讬诐 谞讚讛 讜讬讜诇讚转 讟讜讘诇讜转 讻讚专讻谉 讘诇讬诇讬 讬讜诐 讛讻驻讜专讬诐 讘注诇 拽专讬 讟讜讘诇 讜讛讜诇讱 讻诇 讛讬讜诐 讻讜诇讜 专讘讬 讬讜住讬 讗讜诪专 诪谉 讛诪谞讞讛 讜诇诪注诇讛 讗讬谉 讬讻讜诇 诇讟讘讜诇

The Gemara raises a contradiction with regard to this baraita from that which was taught: In the case of the zav, and the zava, the male and female leper, and one who had relations with a menstruating woman, and one who is ritually impure through contact with a corpse, if their time has come for purification, they immerse in their usual manner on Yom Kippur. A menstruating woman and a woman after childbirth immerse in their usual manner on the night of Yom Kippur. One who had a seminal emission immerses at any point in the day. Rabbi Yosei says: From the time of the afternoon prayer onward he is not able to immerse. This contradicts Rabbi Yosei鈥檚 statement in the previous baraita.

诇讗 拽砖讬讗 讛讗 讚爪诇讬 转驻诇转 谞注讬诇讛 讛讗 讚诇讗 爪诇讬

The Gemara answers: This is not difficult. This statement, in which Rabbi Yosei says that one may not immerse during the day, is referring to a case where he had already prayed the ne鈥檌la prayer before he noticed his seminal emission. That statement, in which Rabbi Yosei says that one may immerse during the day, is referring to a case where he had not yet prayed the ne鈥檌la prayer when he noticed his seminal emission, and he therefore immerses in order to pray ne鈥檌la.

讗讬 讚爪诇讬 诪讗讬 讟注诪讬讬讛讜 讚专讘谞谉 拽讗 住讘专讬 专讘谞谉 讟讘讬诇讛 讘讝诪谞讛 诪爪讜讛

The Gemara asks: If he had already prayed ne鈥檌la before he noticed his seminal emission, what is the reasoning of the Rabbis, who permit him to immerse on Yom Kippur? The immersion seems to have no purpose. The Gemara answers: The Rabbis hold that immersion at its proper time is a mitzva, even when one does not need to immerse to pray. Therefore, if the time for immersion falls on Yom Kippur, the individual should immerse as usual.

诪讻诇诇 讚专讘讬 讬讜住讬 住讘专 诇讗讜 诪爪讜讛 讜讛转谞讬讗 讛专讬 砖讛讬讛 砖诐 讻转讜讘 注诇 讘砖专讜 讛专讬 讝讛 诇讗 讬专讞抓 讜诇讗 讬住讜讱 讜诇讗 讬注诪讜讚 讘诪拽讜诐 讛讟谞讜驻转 谞讝讚诪谞讛 诇讜 讟讘讬诇转 诪爪讜讛 讻讜专讱 注诇讬讜 讙诪讬 讜讬讜专讚 讜讟讜讘诇 专讘讬 讬讜住讬 讗讜诪专 讬讜专讚 讜讟讜讘诇 讻讚专讻讜 讜讘诇讘讚 砖诇讗 讬砖驻砖祝

The Gemara asks: By inference, Rabbi Yosei holds that immersion at its proper time is not a mitzva. But wasn鈥檛 it taught in a baraita: If God鈥檚 name is written in ink on one鈥檚 flesh,he may not wash and he may not smear it with oil lest he erase the name, and he may not stand in a filthy place out of respect for the name. If his time came for an immersion that is a mitzva, he must try to ensure that the name not be erased. He therefore wraps a reed around it and descends and immerses. Rabbi Yosei says: He descends and immerses in his usual manner and need not worry about erasing the name, provided he does not rub the place where the name is written.

讜拽讬讬诪讗 诇谉 讚讘讟讘讬诇讛 讘讝诪谞讛 诪爪讜讛 驻诇讬讙讬

And we maintain that they disagree as to whether or not immersion at its proper time is a mitzva. According to the Rabbis, immersion at its proper time is not a mitzva. Therefore, if the individual has no reed, he should wait even until the following day rather than immerse without it. However, Rabbi Yosei maintains that immersion at its proper time is a mitzva. Therefore, it must be done at its proper time, even if that requires immersion without covering God鈥檚 name.

讛讛讬讗 专讘讬 讬讜住讬 讘专 讬讛讜讚讛 讛讬讗 讚转谞讬讗 专讘讬 讬讜住讬 讘专 讬讛讜讚讛 讗讜诪专 讚讬讛 诇讟讘讬诇讛 砖转讛讗 讘讗讞专讜谞讛

The Gemara answers: This Rabbi Yosei mentioned in the baraita is actually Rabbi Yosei bar Yehuda, and this resolves the contradiction, as it was taught in a baraita that Rabbi Yosei bar Yehuda says: It is sufficient for the immersion to be at the end. According to one opinion, if a menstruating woman is uncertain on which day to immerse, she immerses multiple times to ensure that the required immersion is at its proper time. However, according to Rabbi Yosei bar Yehuda, it is sufficient for her to immerse once at a point when she is certainly pure. Consequently, according to his opinion, there is no mitzva to immerse at the proper time.

转谞讜 专讘谞谉 讛专讜讗讛 拽专讬 讘讬讜诐 讛讻驻讜专讬诐 讬讜专讚 讜讟讜讘诇 讜诇注专讘 讬砖驻砖祝 诇注专讘 诪讗讬 讚讛讜讛 讛讜讛 讗诇讗 讗讬诪讗 诪讘注专讘 讬砖驻砖祝 (拽讗 住讘专 诪爪讜讛 诇砖驻砖祝)

The Sages taught: One who sees an emission of semen on Yom Kippur descends and immerses. And in the evening, he should rub his skin to remove anything that might obstruct the immersion. The Gemara is surprised at this: Why should he do that in the evening? What was, was. Since he has already immersed, how will removing interpositions afterward benefit the immersion? Rather, say that he should rub his skin from the evening before Yom Kippur to remove any obstructions, in case it becomes necessary to immerse on Yom Kippur. The Gemara comments: This Master holds that it is a mitzva to rub.

转谞讬 转谞讗 拽诪讬讛 讚专讘 谞讞诪谉 讛专讜讗讛 拽专讬 讘讬讜诐 讛讻驻讜专讬诐 注讜谞讜转讬讜 诪讞讜诇讬谉 诇讜 讜讛转谞讬讗 注讜谞讜转讬讜 住讚讜专讬谉 诪讗讬 住讚讜专讬谉 住讚讜专讬谉 诇讬诪讞诇

搂 Apropos the halakhot of immersion for one who has had a seminal emission on Yom Kippur, the Gemara relates: A tanna taught a baraita before Rav Na岣an: With regard to one who sees an emission of semen on Yom Kippur, his sins are forgiven. The Gemara asks: But wasn鈥檛 it taught in a baraita: His sins are arranged before him? The Gemara answers: What is the meaning of arranged? They are arranged to be forgiven.

转谞讗 讚讘讬 专讘讬 讬砖诪注讗诇 讛专讜讗讛 拽专讬 讘讬讜诐 讛讻驻讜专讬诐 讬讚讗讙 讻诇 讛砖谞讛 讻讜诇讛 讜讗诐 注诇转讛 诇讜 砖谞讛 诪讜讘讟讞 诇讜 砖讛讜讗 讘谉 讛注讜诇诐 讛讘讗 讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 转讚注 砖讻诇 讛注讜诇诐 讻讜诇讜 专注讘 讜讛讜讗 砖讘注 讻讬 讗转讗 专讘 讚讬诪讬 讗诪专 诪驻讬砖 讞讬讬 住讙讬 讜诪住讙讬

The school of Rabbi Yishmael taught: One who sees an emission of semen on Yom Kippur should worry the whole year that perhaps he was given a sign that he and his fast were rejected. But if he survives the year, he can be assured that his good deeds protected him and ensured for him a share in the World-to-Come. Rav Na岣an bar Yitz岣k said: Know that it is so, as the whole world is hungry due to refraining from conjugal relations, and he is satiated since he emitted semen and his lust was subdued. Since the issue was involuntary and not intentional, it is a sign that he has merited divine compassion. When Rav Dimi came from Eretz Yisrael to Babylonia he said: Seeing semen on Yom Kippur is a sign that one will live a long life, grow, and raise others. An allusion to that is the verse: 鈥淭hat he might see his seed and prolong his days鈥 (Isaiah 53:10).

讛讚专谉 注诇讱 讬讜诐 讛讻驻讜专讬诐 讜住诇讬拽讗 诇讛 诪住讻转 讬讜诪讗

 

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