MISHNAH: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden. The king and the bride wash their heads, and the woman recovering after childbirth wears shoes, the words of Rebbi Eliezer, but the Sages forbid it.
HALAKHAH: “On the Day of Atonement eating, drinking, etc., are forbidden.” They are punishable by extirpation and you are saying so? Rebbi Hila said, it was needed for less than the minimal quantities.
7(1–4). “ You shall deprive yourselves 15:29. . I could think that one should sit in the sun or in the cold to make himself feel badly, the verse says, do not do any work. The work which I forbade you elsewhere. And the deprivation of what I forbade you elsewhere. Since the work which I forbade you elsewhere is work for which one would be liable to extirpation, so also deprivation which I forbade you elsewhere is deprivation from which one would be liable to extirpation, and the following are those: piggul and leftovers cf. Chapter 5 Note 154. Eating sacrificial meat after the allotted time is sinful, Lev. 19:7. . From where to add ṭevel ? The verse says, you shall deprive yourselves ; it added. [I am adding ṭevel which is a deadly sin, but would not add carcass meat which is not a deadly sin; the verse says, you shall deprive yourselves; it added.] I am adding carcass meat which is prohibited, but would not add profane meat which is not prohibited; the verse says, you shall deprive yourselves ; it added. I am adding profane meat which is not under a commandment to be eaten, but would not add heave and Second Tithe which is under a commandment to be eaten; the verse says, you shall deprive yourselves ; it added. I am adding heave and tithe of which leftovers are not prohibited, but would not add sacrificial meat for which leftovers are prohibited, the verse says, you shall deprive yourselves ; it added. Another explanation: You shall deprive yourselves , something which is a deprivation (father house) {which diminishes} the spirit/ What is this? Eating and drinking. In the name of Rebbi Ismael they said, it is said here you shall deprive yourselves , and it says there, He deprived you and made you hungry 8:3. . Since deprivation there is one of hunger, also deprivation here is one of hunger.”
And why six kinds? Corresponding to the six quotes of “deprivation” in the Chapter. But there are only five? Rebbi Tanḥuma said, one is with musaf 16:29, 31 and 23:27, 29, 32. In addition it is mentioned in the paragraph on musaf sacrifices for the Day of Atonement, Num. 29:7. .
1:6 (64c line 37), ו . The Taaniot text is reproduced by Tosaphoti Taanit 13a, s. v. אמר. “Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher or to his daughter and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban 15b. on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.
2:1 (Notes 28–35), Šabbat 9, Notes 122–127 and Taˋanit 1:6. “Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the Day of Atonement regarding prohibition but not punishment But was it not stated, they shall not desecrate 22:15. The verse refers to the non-Cohen who “eats” holy food in error. Babli Niddah 32a. , to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegitimately ate and drank heave he should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing. ?
One repeats up to “this holy body that he forgot” 1:6; parts of it are also quoted in other tractates. .
[From where that there is a clear commandment? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead 26:14. . Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead? 302. I am saying that this is anointing.
“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban 15b. The Yerushalmi version is quoted by Or zarua §277. . There are Tannaim who state, one goes in slippers (pl/) “felt slippers”. on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers 12:1, Note 35, Babli Yebamot 102b. . Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.
“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations the prohibition of washing should imply the prohibition of sexual relations without the need to spell it out. ? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. 3:4 (Notes 167–168) which is the original source. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement 4:5 and Babli 88a the reading is: “Men with qeri (emission of semen) immerse themselves normally on Yom Kippur”; one speaks of a full immersion and “in secret” is not mentioned. The Tosephta is Babylonian formulation. . Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?]
“The king,” because your eyes shall see the king in his beauty 33:17. Babli 78b, bottom. .
“The bride,” because of bad feelings.
“And the woman recovering after childbirth wears shoes, the words of Rebbi Eliezer.” We were thinking to say that this refers to the last statement; it was found stated referring to all of them.
MISHNAH: He who eats the volume of a big date with its pit or who drinks the volume of a full gulp on the day of Atonement is liable. All foods combine for the volume of a date, and all drinks combine for the mouthful. What he ate and drank does not combine.
HALAKHAH: Rebbi Yose said, this implies that (he) [one] has to squeeze its empty space since otherwise one should have stated, “it, its pit, and its empty space.” Rebbi Simeon ben Eleazar stated, a date from Nimrin17:7), but in the Yerushalmi version and 2 Tosephta mss. he restricts the dates allowed as standards to just those of Nimrin and therefore reduces the permitted size. Nimrin is Bet Nimrah ( Jos. 13:27) in the plain East of the Jordan. .
It was stated, “a full gulp.” Does this disagree? A full gulp, what is possible as one gulp also agrees with the Mishnah. . It was stated in the name of the House of Shammai, a full gulp is equivalent to a quartarius about 133 cm. . Rebbi Ḥiyya bar Ada asked before Rebbi Mana, why was this not stated as one of the leniencies of the House of Shammai and restrictions of the House of Hillel is the standard size of a cup whose contents normally are consumed in two gulps. Therefore the standard of the House of Shammai seems to be twice that of the House of Hillel. ? He told him, because of the gulp of Ben Avatiah17:12 as largest Cohen on record. In contrast to the House of Shammai who determine the volume for the Day of Atonement as a standard measure, the House of Hillel insist that they vary from person to person (Mishnah Kelim 17:11). which contained more than a quartarius.
MISHNAH: If one ate and drank in one forgetting he is liable only for one purification sacrifice. If he ate and drank, and worked, he is liable for two purification sacrifices23:27 but work is forbidden in 23:28, two distinct commandments were broken and two sacrifices are due. . If he ate foods which are not edible or drank drinks which are not drinkable, drank fish sauce or muries , he is not liable. One does not let children fast but one educates them one year of two in advance so they should be used to commandments.
HALAKHAH: Why? 2:1 (Notes 7–35), also partially reproduced in Ševuot 3:2 (Notes 26–36). It is clear that the original is in Maˋuser Šeni since the last paragraph has no connection with the rules of the Day of Atonement. Drinking is subsumed under eating but eating is not subsumed under drinking. From where that drinking is subsumed under eating? Rebbi Jonah understood if from the following: Therefore, I told the Children of Israel, none of you shall eat blood 17:12. . Where do we hold? If about congealed blood, was it not stated that congealed blood is neither food nor drink? But we hold, as it is. And the Torah called it eating. And was it not stated: If one liquefied fat and drank it, or congealed blood and ate it, [if there is the volume of an olive] he is liable. What does Rebbi Jonah do with this? It is not food to become impure in the impurity of food, or fluid to become impure in the impurity of fluids. Rebbi Jonah changed and understood if from the following:: You shall spend the money for anything you desire 14:26. . Where do we hold? If about one who gives the taste of wine into a cooked dish, is that not spoiling the taste of the wine? [But we hold as it is and the Torah called it “eating.”] The rabbis of Caesarea said, explain if about orzaraya and gomnany 2:1, Note 16. The first word may denote cedar resin (J. Levy) or a derivative of אוֹרֶז “rice”. The readings for the second word, גמרייה, גמזוזיניה, גומננייא show that the scribe did not know what to do with it; it may be a derivative of “gum” (gummi, κόμμι) (E. G.) used in the preparation of liquors. , since anything that is ancillary to food is like food.
Rebbi Yose understood all this from the following: “An oath that I shall not eat; when he ate and drank he is liable only once. 3:1. ” The colleagues said before Rebbi Yose, but it is said following this, “an oath that I shall not eat nor drink, when he ate and drank he is liable for two”! Rebbi Yose told them, if somebody had two loaves in front of him said, an oath that I shall not eat this loaf, when he ate [both of them] together would he not be guilty on two counts?
Rebbi Ḥanania in the name of Rebbi Phineas understood it from the following: “An oath that I shall not eat; when he ate inedible food and drank undrinkable fluids, he is not liable. 3: 5. ” Because he ate inedible food and drank undrinkable fluids. Therefore if [he ate edible food,] drank drinkable fluids he is liable. Did he not say, an oath that I shall not eat? That is understandable following our Mishnah, where we are saying, “an oath that I shall not eat.” But for Rebbi one has to read: “those rabbis who say, an oath that I shall not eat and I shall not drink.” These rabbis are quoted in the Babli, Ševuot 23a. who said, an oath that I shall not eat and shall not drink?
Rebbi Ḥinena understood it from the following: [“If he ate and drank in one forgetting he is liable only once.”
Rebbi Abba Mari understood it from the following:] I did not eat from it in my mourning, 26:14. but I drank?
It is understandable for him who said, “{I swear} an oath that I shall not eat”, and he drank. Drinking is subsumed under eating. But for him who said, “an oath that I shall not drink”, and he ate? Is eating subsumed under drinking? Eating is not subsumed under drinking 23a. .
Some want to understand it from this: You may not eat in your gates 12:17. etc. Your cider’, that is the wine. And your shining oil’ refers to anointing and the Torah called it ‘eating’. But this is not clear. If you could say that it is clear one should be whipped because of it outside the walls! Rebbi Yose ben Ḥanina said, one is whipped outside the walls only for pure Second Tithe which entered Jerusalem and left. From where that it is not clear? From what was stated: “On the Sabbath, both anointing for pleasure”, one reads this in Halakhah One.
From where that it is clear as a positive commandment? Rebbi Eleazar in the name of Rebbi Simai: Nor did I give from it to the dead 26:14. . Where do we hold? If it were to bring a casket and shrouds for him, that were also forbidden for a living person! If something is forbidden for the living, not so much more for the dead? What is something which is permitted for the living but prohibited for the dead? That is anointing!
14(3). Babli 81 a. “Warning about work on the day: Any work you shall not do 16:29. . Punishment, and I shall destroy this person 23:30. . Warning about deprivation on the day, for any person who will not be deprived 23:29. ; punishment, and this person will be extirpated 23:29. .” There is no warning about work in the night, there is no punishment. There is no warning nor punishment written for deprivation in the night 23 it is stressed בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה which in general in interpreted “in full daylight” ( Mekhilta dR. Ismael Bo 9.) Since the night is forbidden as is the day ( Lev. 23:32), there is an obvious contradiction to be resolved. .
Rebbi Simeon ben Laqish asked, what could He have said instead of will not be deprived? “Shall not eat”? All eating in the Torah is by the volume of an olive, but here by the volume of a date. Rav Hoshaia said, “watch yourself, lest, not be deprived,” would be three warnings. Rebbi Ḥuna said, watch yourself regarding the saying which I said to you, watch yourself in matters of skin disease to be very careful and act 24:8. This is a side remark noting that הִשָּׁמֵר is used only in reference to rules spelled out on other occasions. In this particular case it is noted that the rules of the impurity of skin disease ( Lev. 13–14) do not include prohibitions; the prohibition implied by Deut. 24:8 is interpreted (cf. Pseudo-Jonathan ad loc. ) to mean that it is forbidden to eliminate the impurity of skin disease by surgically eliminating the diseased tissue. , etc. Rebbi Ḥiyya stated: Punishment could [not] have been said about work since it is unnecessary. I could have inferred it from deprivation. [Since for deprivation] which is minor one is liable to extirpation, for work which is major it should be logical that one should be liable for extirpation. Therefore punishment was spelled out for work only to imply a warning preceding it. Since the punishment indicated for work is preceded by a warning, also the punishment indicated for deprivation is preceded by a warning. Rebbi Zeˋira said, this implies that one may infer about an “equal cut” even if it is free only on one side but as “equal cut” meaning that the expression בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה appearing in Lev. 23:29,30 implies that the rules indicated in both verses are the same. In general one requires that an expression used for “equal cut” not be used for any other inference; but here the entire v. 29 is needed both for warning and punishment (Note 84). There remains the problem that since now it is shown that בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה does not mean “during daylight only”, the expression is not used for any other deduction and therefore the “equal cut” is between two identical expressions not otherwise needed and therefore valid according to everybody, even R. Ismael. One has to say that since the day is defined in Lev. 23:32 as from evening to evening, בְּעֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה means that while one has to start fasting and refraining from work somewhat earlier and finish sometime after nightfall the next day, the biblical penalties do not apply to these additional periods and therefore one mention of “on this very day” is needed for this legal implication. Noted as opinion in dispute, Babli Šabbat 64a, Niddah 22b. . Rebbi Yudan said, Is that not Rebbi Aqiba’s? And Rebbi Aqiba said, one infers about an “equal cut” even if it is not free.
It was stated: Rebbi Eliezer ben Jacob says, it is said on this very day about work and it is said on this very day about deprivation. Since in regard of on this very day said about work you did not differentiate between day and night, between punishment and warning, so in regard of on this very day said about deprivation we shall not differentiate between day and night, between punishment and warning. So far following Rebbi Aqiba.
Following Rebbi Ismael? It shall be for you an eternal law, in the Seventh Month 16:29. He joined work and deprivation. Since the work which I forbade to you is work for which one is liable to extirpation, also deprivation which I forbade to you is deprivation for which one is liable to extirpation.
6:1, Notes 16–19, Šabbat 14, Notes 83–89.. Babli Yoma 80b/81a. Rebbi Abbahu in the name of Rebbi Joḥanan, he who eats of kilaim in a vineyard is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who chews wheat grain of heave is whipped. Rebbi Abbahu in the name of Rebbi Joḥanan, he who sips vinegar of heave is whipped; he who sips vinegar of heave pays the principal but he does not pay the fifth; he who chews wheat grain of heave pays the principal but he does not pay the fifth. Rebbi says, I am saying that he pays principal and fifth. Rebbi Jeremiah in the name of Rebbi Immi: The rabbis agree with Rebbi about one who sips heave vinegar from his dipping that he pays principal and fifth since vinegar refreshes.
“One does not let children fast on the Day of Atonement.” Rav Ḥuna explained the Mishnah: One does not let children fast on the Day of Atonement, and does not train them, but one or two years before one trains them. Rebbi Joḥanan explained the Mishnah: One does not let children fast on the Day of Atonement, but one does train them, and one or two years before they complete the fast. Until when? Rebbi Aḥa, Rebbi Ḥinena, Rebbi Jacob bar Idi in the name of Rebbi Simeon ben Halaphta: At age nine or age ten.
MISHNAH: A pregnant woman who smelled [food] one feeds until she is well again. A sick person one feeds according to experts; if there are no experts one feeds him on his own judgment until he says, enough 18:5) .
HALAKHAH: At first one dips it in sauce. If she feels well again it is good. Otherwise one gives her of the body of forbidden food. Two pregnant women came before Rebbi Tarphon. He sent two students to them and told them, go and tell them, it is the Great Fast-day. They said it to the first one and she quieted down. They said about him, from my mother’s womb You are my God . 22:11. . They said it to the second, who did not quiet down. They said about him, The wicked are perverts from the womb; they err from the belly, the speakers of lies 58:4 !
The sick person says, I can, but the physician says, he cannot; one listens to the physician. The physician says, he can, but the sick person says, he cannot; one listens to the sick person. The only question is if the sick person says, I can, and the physician says, I do not know. Rebbi Abbahu in the name of Rebbi Joḥanan: It is treated as an uncertainty of a danger to life, and any uncertainty of a danger to life pushes the Sabbath aside.
MISHNAH: A person suffering from boulimy one feeds even impure food until his eyes light up. One does not feed the cover of a rabid dog’s liver to a person bitten by a rabid dog, but Rebbi Matthew ben Ḥarash permits it. In addition, Rebbi Matthew ben Ḥarash said, if somebody suffers from throat ache, one pours him medicine into it since it is an uncertainty of a danger to life, since any uncertainty of a danger to life pushes the Šabbath aside. If a wall collapsed over somebody, it is uncertain whether he is there or not, whether he is alive or dead, whether he is a Gentile or a Jew, one digs him out. If one finds him alive, one digs him out, if dead one shall leave him.
HALAKHAH: From where that one may feed him fig cake and raisins of heave? From this: They gave him a slice of fig cake and two raisins 30:12. Since the verse reports that the Egyptian recovered from having been without food for 72 hours, this sugary food is proven antidote to boulimy and may be given even from prohibited food. . Rebbi Ḥuna said, the twenty-four esronot which David ate, he ate in hunger 21:7) and he ate all of them. There are 12 breads, each of them 2 esronot ( Lev. 24:5). 24 esronot are 2.4 epha, or 7.2 seah, a volume of about 92 liter of flour. (Cf. S. Abramson, Sinai 63(1968), pp. 193–197.) . This happened to Rebbi Joḥanan and he ate everything which happened to be before him. They quoted about him, wisdom revives its possessor . 7:12. . It was stated: “One feeds him the least forbidden. Carcass meat or heave, one feeds him heave. Ṭevel and sabbatical produce, one feeds him Šabbatical produce.” Ḥallah and ˋorlah is problematic as heave is a sanctum, forbidden to non-Cohanim. Its improper ingestion is a deadly sin. Usufruct of ˋorlah is forbidden to everybody as a simple prohibition. . Rebbi Yose said, I questioned before Rebbi Ba: Heave is a deadly sin, carcass meat a prohibition, and you are saying so? Following him who said, they accepted the tithes voluntarily 6:1, Notes 11–13. But non-kosher food is biblically forbidden. ..
The characteristics of a rabid dog: His mouth is (closed) [open], his spittle drips, his ears are badly smelling, he tail is between his hips, he walks at an angle, the dogs bark at him, and some are saying, also he barks but his voice is not (carried) [heard].
What is the cause of a dog being rabid? Rav and Samuel. One is saying, a spirit of madness came over him. But the other one said, a woman uses him to try out witchcraft. German, the slave of Rebbi Yudan the Patriarch, was bitten by a rabid dog and he fed him the cover of its liver, but he never recovered. A person could never tell you that he was bitten by a rabid dog and survived, that he was stung by a brightly colored snake and survived, that he was kicked by a mule and survived, but only by a white mule7b; Yerushalmi Berakhot 8:6, Notes 124–125.
From where that any uncertainty of a danger to life pushes the Sabbath aside? Rebbi Abbahu in the name of Rebbi Joḥanan: Only you shall keep My Sabbaths ;. 31:12. a diminution. Some want to say, the Torah said, desecrate the Sabbath for him, so he will dwell and keep many Sabbaths.
Rebbi Zeˋira, Rebbi Ḥiyya in the name of Rebbi Joḥanan: If a wall collapsed in a dead-end street populated by Gentiles, but where one Jew lived, one digs there because of the Jew 1:10, Note 269. . How far? Two Amoraim. One said, up to his nose; the other said, up to his navel. He who said, up to his nose, about one who was healthy; he who said up to his navel, about one who was intoxicated.
It was stated: (The one who decided is praiseworthy, one who is asked has to be ready,) [the one who is quick is praiseworthy, the one who is asked is blameworthy,]15:11). The second clause is difficult to understand; what can a person do if he is asked? He is blameworthy if he does not cut the interrogator short and sends him to help others. and the one who asks is a spiller of blood.
4:9 Notes 104–113. Šabbat 16, Notes 123–132; partially Tosephta Šabbat 15:15, Babli, Yoma 84b. It was stated: In any case of danger to life one does not say that the work be done by Gentiles or minors, but even by adult Jewish persons. “It happened that there was a fire in the courtyard of Yose ben Simai in Shihin, and the garrison of the barracks, -orum, n. “military camp, barracks, fortress.” of Sepphoris came to fight it but he did not let them fight it; he said, let the collector collect his due. Immediately there formed a cloud which extinguished it. After the Sabbath he sent to each of them a tetradrachma and to their commander Tosephta Šabbat 13:9 (ed. Liebermann). 50 denarii.” The Sages said, there was no need for him to do that. A Nabatean was a neighbor of Rebbi Jonah. There was a fire in Rebbi Jonah’s neighborhood; the Nabatean wanted to fight it but Rebbi Jonah did not let him. He said to him, because of my property! He said, yes. And everything was saved. Rebbi Jonah from Kefar-Immi spread his garment over the burning grain stack and the fire retreated from it.
MISHNAH: A purification sacrifice and a definitive reparation sacrifice 5:17–19. atone. Death or the Day of Atonement atone if accompanied by repentance. Repentance atones for minor infractions, positive commandments, and prohibitions. But for severe ones it suspends until the next Day of Atonement arrives and atones.
HALAKHAH: There we stated: 1:9. Intentional [impurity] of the Sanctuary and its sancta is atoned by the he-goat whose blood is brought inside and the Day of Atonement. The remainder of the transgressions mentioned in the Torah, minor or severe ones, intentional and unintentional, [known and unknown, positive commandments and prohibitions, extirpations and capital crimes, the scapegoat atones.]
1:9, Notes 183–210. The present paragraph also in the Babli Ševuot 12b. Are not minor sins positive commandments and prohibitions; are not serious ones extirpations and capital crimes? Rebbi text, read “Rav”. Jehudah said, so is the Mishnah: “Minor or serious ones. Those minor ones, whether he committed them intentionally or did not commit them intentionally. Those severe ones, whether he obtained knowledge of them or did not obtain knowledge of them. The following are minor sins: positive commandments and prohibitions. Severe ones, extirpations and capital crimes. Just as the he-goat whose blood is brought inside atones for intentional infractions and suspends for the unintentional ones in cases where a sacrifice is required, also the scapegoat atones in the same way 16:22). This last statement is missing in the Babli Ševuot; it is discussed in Keritut 25b. .”
It is understandable if it did not come to his knowledge. If it did come to his knowledge? Was it not stated: 6:4. Purification sacrifices must be brought even after the Day of Atonement but obligations of suspended reparation sacrifices are eliminated. “From where that those liable for purification sacrifices and certain reparation sacrifices for whom the Day of Atonement had passed, remain liable, but those liable for suspended reparation offerings are no longer liable?” Rebbi Abun bar Ḥiyya said, whether it was known to him on it, or not known to him on it is copied here very incompletely, only partially completed by the corrector’s addition [in brackets]. By the omission the text has become unintelligible; cf. Ševuot 1:9, Notes 194–196. . [Why did he not say, if it was not known to him]. His words imply that even if it was not known to him on the Day of Atonement, the Day of Atonement atones.
There 1:2. , we have stated: “For these1:1. one is liable for extirpation in case of intentional transgression, or a purification sacrifice for unintentional transgression, and for what was not certainly known in their cases a suspended sacrifice.” But did not the day of Atonement already atone? Rebbi Simeon in the name of Rebbi Levi from Sokho: The Mishnah refers to one who rebels on the Day of Atonement.
A positive commandment, even if he did not repent. A prohibition? Rebbi Samuel in the name of Rebbi Zeˋira, only if he repented. If one said, “the elevation offering does not atone, 1:4 indicates that it atones. The next paragraph will investigate for which sins it is atoning. ” does the elevation offering not atone? It atones even against his will. But if he said, “it is impossible that the elevation offering atone for me,” it does not atone against his will. If one said, “the Day of Atonement does not atone,” It atones. “I cannot accept that it atone for me,” it atones against his will 7a. . Rebbi Ḥanina ben Rebbi Hillel said, it is not up to a person to tell the King, “you are no king.”
MISHNAH: If somebody say, “I shall sin and repent, I shall sin and repent,” one does not let him achieve to repent. “I shall sin and the day of Atonement will atone,” the Day of Atonement does not atone. Transgressions between a person and the Omnipresent the Day of Atonement atones; but those between him and his neighbor the Day of Atonement does not atone unless he placated his neighbor. The following did Rebbi Eleazar ben Azariah explain: Of all your unintentional sins before the Eternal you shall be cleansed 16:30. The sentence is not parsed as from all your iniquities, before the Eternal you will be cleansed, but as from all your iniquities before the Eternal, you will be cleansed. Sifra Aḥare Pereq 8:1. . Transgressions between a person and the Omnipresent the Day of Atonement atones; but those between him and his neighbor the Day of Atonement does not atone unless he placated his neighbor. Rebbi Aqiba said, blessed are you, Israel. Before whom do you cleanse yourselves, and who cleanses you? Your Father Who is in Heaven, as it is said 36:25. , I shall sprinkle on you pure water, so you shall be pure. And it is said 17:13. Israel’s hope is the Eternal, since a miqweh purifies the impure people, so the Holy One, praise to Him, cleanses Israel.
HALAKHAH: 7(3) the paragraph is reproduced and the doctrine is attributed to R. Simeon ben Iohai. The elevation offering atones for thoughts. What is the reason? What rises in your spirits will not be . Rebbi Levi said, What rises in your spirits will not be 1:9 Note 205. . And so Job says, he got up early in the morning and brought elevation offerings in the number of all of them, etc. 1:5. Job offered elevation offerings since he was afraid that his children might have had impious thoughts. [This implies that the elevation offering atones for thoughts. ]
Halakhah 1:2, Note 69, Horaiot 1:1 Note 18). Rebbi says, the Day of Atonement atones for all sins against the Torah except for him who tears away the yoke, or who breaks the Covenant, or who finds aspects in the Torah 1:1 Notes 199–213; cf. also Sanhedrin 10:1, Note 8. One who tears away the yoke is he who recognizes the authority of the Torah but decides to break its laws; one who breaks the covenant is he who tries to reconstruct a prepuce and does not circumcise his sons; one who finds aspects in the Torah is he who denies the divine origin of the Torah. , where it atones if he repented but does not atone otherwise. Rebbi Zevida said that Rebbi Yasa asked: Does Rebbi think that the Day of Atonement atones without repentance? Rebbi Ashian, Rebbi Jonah, Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Rebbi agrees that the Day of Atonement only atones with repentance; therefore death cleanses without repentance which has to be considered as the original. The Babli supports the statement there about the Day of Atonement; it has no statement of Rebbi about the power of Death. . We have stated thus: The day of death equals the day of repentance. Who stated this? Rebbi! Then what we stated, “death and the Day of Atonement atone with repentance,” does not follow Rebbi.
but also in Sanhedrin 10:1, Notes 23–37, 14–22 (and in the Babli Yoma 86b). For part of the text there exists a Geniza fragment (G) edited by L. Ginzberg in his Yerushalmi Fragments (1909) p. 267. Rebbi Matthew ben Ḥarash asked Rebbi Eleazar ben Azariah in the Academy. He said to him, did you hear the four types of Atonement which Rebbi Ismael explained? He answered him, there are three in addition to repentance. One verse says, return, naughty children 3:22. . But another verse says, for on that day He shall atone for you 16:20. . And another verse says, I shall visit their crime with the rod 89:33 , etc. And another verse says, the iniquity of this people shall not be atoned for until you die 22:14. . How is this? If somebody violates a positive commandment and repents, before he moves from there it will be forgiven to him. About this one it says, return, naughty children. If one transgresses a prohibition and immediately repents, repentance suspends judgment, and the Day of Atonement atones. About this one it says, for on that day, He shall atone for you. If one intentionally transgressed {sins punishable by} extirpations or death penalties, repentance and the Day of Atonement atone half, and sufferings during the other days of the year atone half. About this one it says, I shall visit their crime with the rod, and their iniquities with plagues. But by whom the Name of Heaven was desecrated, there is no power in repentance to suspend judgment, nor in the Day of Atonement to pardon, nor in sufferings to scour; but repentance and the Day of Atonement atone one third, sufferings atone a third, and death scours with sufferings. About this one it says, the iniquity of this people shall not be atoned for until you die. From this we learn that death scours.
Rebbi Joḥanan said, these are the words of Rebbi Eleazar ben Azariah, Rebbi Ismael, and Rebbi Aqiba. But the Sages say that the scapegoat atones. How does it atone? Rebbi Zeˋira said, in small pieces. Rebbi Ḥanania said, at the end. What is the difference between them? If somebody died in-between. In the opinion of Rebbi Zeˋira, he already was pardoned. In the opinion of Rebbi Ḥanina, he was not pardoned. Rebbi Zeˋira said, a baraita supports Rebbi Ḥanina: “There is strength in the ram which is not in the Day of Atonement, and in the Day of Atonement which is not in the ram: The Day of Atonement pardons without a ram, but the ram does not atone without the Day of Atonement. There is strength in the ram since the ram atones immediately but the Day of Atonement only atones at nightfall.” Rebbi Ḥuna said, the question was raised before Rebbi Jeremiah and he said, explain it if they intended to bring another he-goat but they did not bring it. Rebbi Yose ben Rebbi Abun asked, does the Holy One, praise to Him, not see into the future? Then He should pardon immediately
Samuel said, a person who sinned against his neighbor has to tell him, I offended you. If he accepts it, it is good. Otherwise he brings people and appeases him in their presence. That is what is written33:27 , being straight with men, he shall form a row of men, and say, I sinned, and straightforward I acted criminally, and I was careless. If he acts in this manner, the verse says about him33:28 , He delivered his soul from perdition, and his life enjoys light. If he died, one has to appease him on his grave and say, I offended you.
It was stated: “Sins which he confessed the past Day of Atonement he does not have to confess the next day of Atonement; if he would do this, the verse says about him, like a dog returning to his vomit, so is the silly repeating his foolishness 26:11. . It was stated, Rebbi Eliezer says, he would be clever and be rewarded. What is Rebbi Eliezer’s reason? But my sin is always before me . 51:5. .” How does Rebbi Eliezer interpret the rabbis’ reason, like a dog returning to his vomit, so is the silly repeating his foolishness? If he repeats the same sin. How do the rabbis interpret Rebbi Eliezer’s reason, but my sin is always before me? It should not be in his eyes as if he never did it, but that he did it and he was forgiven.
“It is an obligation to confess on the eve of the Day of Atonement when it gets dark, before he immerses himself in eating and drinking. Even though he confessed in the evening, he has to confess in the morning; though he confessed in the morning, he has to confess at musaf ; though he confessed at musaf, he has to confess in the afternoon; though he confessed in the afternoon, he has to confess at neˋilah 4:1), shortly before the end of the fast. , for the entire day is qualified for confession.” How does he confess? 3(3), ascribed to another author. Rebbi Berekhiah in the name of Rebbi Abba bar Binah: My Master, I sinned and did evil, and I was involved in bad thoughts, and acting in aberrant ways. But as I acted I shall not act. May it please You, Eternal, my God, [that You will atone for all my crimes] , forgive me for all my sins, and pardon (and forgive) all my transgressions.
It was stated 5:4, Note 60. : It is necessary to detail one’s actions, the words of Rebbi Jehudah ben Bathyra. Rebbi Aqiba says, one does not have to detail his actions. What is Rebbi Jehudah’s reason? Please, this people committed a grave sin, they made themselves golden idols . 32:31. . How does Rebbi Aqiba treat this? Who caused it to them? I, for I gave them much silver and gold. Why? For a donkey is not braying 6:5, 30:7), but the scribe’s spelling נקק may be the Aramaic form of Accadic nagāgum.. While in Job the verb describes the shout of the hungry, here it is used for the noise of the overbearing; cf. Sifry Deut. 308 out of a basket of carob fruit 32a, the argument is that a lion will shout eating a box of meat. .
It is written, Israel’s miqweh is the Eternal. Just as a miqweh purifies the impure, so the Holy One, praise to Him, purifies Israel. And so He says, I shall sprinkle on you pure water and you will be pure; from all your impurities and your abominations I shall purify you 36:25 .