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Yoma Book.Indb Th e Gemara relates: Rav Giddel bar Menashe from the town ָ ּדַר ׁש ַרב ִּג ֵ ּידל ַּבר ְמ ַנ ֶּׁשה ִמ ִּב ֵירי ְ ּד ֶנֶר ׁש: ֵאין of Birei DeNeresh taught in a public lecture that the halakha ֲה ָל ָכה ְּכַר ִּבי. ַל ָּׁש ָנה ָנ ְפ ִקי ּכ ּו ֵּלי ָﬠ ְל ָמא, ָמְז ּגו -is not in accordance with the opinion of Rabbi Yehuda Ha ְו ׁ ָש ּתו ַח ָּלא, ׁ ָש ַמע ַרב ִּג ֵ ּידל ְו ִא ְיק ַּפד, ֲא ַמר: Nasi, and vinegar is not considered a beverage. Th e next year ֵא ַימר ַ ּד ֲא ַמִרי ֲא ָנא ִ ּד ֲיﬠ ַבד, ְל ַכ ְּת ִח ָּלה ִמי everyone went out and mixed vinegar with water and drank vinegar on Yom Kippur. Rav Giddel heard this and became ַא ֲמִרי? ֵא ַימר ְ ּד ָא ְמִרי ֲא ָנא ּפ ּוְר ָּתא, ּטו ָבא angry with them for their actions. He said: Say that I said one ִמי ַא ֲמִרי? ֵא ַימר ַ ּד ֲא ַמִרי ֲא ָנא ַחי, ָמ ּזוג ִמי ,is not liable for drinking vinegar only aft er the fact; however ֲא ַמִרי?! did I say it is permitt ed to drink it ab initio? Furthermore: Say that I said my statement with regard to one who drinks a litt le, but did I say it is permitt ed to drink a lot? Furthermore: Say that I said my statement in reference to pure vinegar, which is very strong, but did I say anything about diluted vinegar? Th at is certainly prohibited. Perek VIII Daf 82 Amud a NOTES mishna With regard to the children, one does מתני׳ ַה ִּתינוֹקוֹת ֵאין ְמ ַﬠ ִּנין ָאוֹתן ְּביוֹם There are many ver- not affl ict them by withholding food on : ִח ּינו ְך ַה ִּתינוֹקוֹת – Training children ַה ִּכ ּפ ּוִרים, ֲא ָבל ְמ ַח ְּנ ִכין ָאוֹתן ִל ְפ ֵני ׁ ָש ָנה ְו ִל ְפ ֵני sions of this text, as there are many halakhic opinions on Yom Kippur; however, one trains them one year before or two ׁ ְש ָנ ַתִיים, ִּב ׁ ְש ִביל ׁ ֶשִיּ ְה ּיו ְרִג ִילין ְּב ִמ ְצוֹת. this matter. The author of the Mishne LeMelekh cites four approaches. First, according to the Rambam, who claims years before they reach majority, by means of a partial fast last- that the Rif agrees with him, training begins at ages nine ing several hours, so that they will be accustomed to fulfi ll and ten. By rabbinic law, the fast must be completed at mitzvot.N H age eleven, with no distinction between girls and boys. gemara Th e Gemara asks about the wording of גמ׳ ָה ׁ ְש ָּתא ִּב ְפ ֵני ׁ ְש ַּתִים ְמ ַח ְּנ ִכין ְל ּהו, ִּב ְפ ֵני -By Torah law, thirteen-year-old boys and twelve-year the mishna: Since it is stated that one ׁ ָש ָנה ִמ ָּב ֲﬠָיא?! ָא ַמר ַרב ִח ְסָ ּדא: ָלא ַק ׁ ְשָיא; old girls fast the entire day. Second, according to Ba’al Halakhot Gedolot, the Ran, and others, there is no rabbinic trains children two years before their maturity, is it necessary ָהא – ְּב ֶחוֹלה, ָהא – ְּב ָבִריא. requirement for children to complete the fast. Rather, to say that one trains them one year before? Th is expression children are trained to fast for several hours until they reach maturity. A third approach states that there is a in the mishna is superfl uous. Rav Ĥisda said: Th is is not diffi - rabbinic law that girls must complete the fast when they cult. Th is statement that one trains children one year before are eleven years old, but there is no rabbinic law that their maturity is referring to a feeble child; that statement that boys must complete the fast. The fourth view is that of one trains children two years before their maturity is referring the Ra’avad. He maintains that there is a rabbinic law that to a healthy child. requires boys of twelve years old and girls of eleven years Rav Huna said: One trains a healthy child of eight years and ָא ַמר ַרב ּהו ָנא: ֶּבן ׁ ְש ֶמוֹנה ּו ֶבן ֵּת ׁ ַשע ְמ ַח ְּנ ִכין old to complete the fast. The Rosh basically agrees with the Ra’avad’s opinion but argues for different lengths of ,nine years to fast for several hours; at ten years and eleven years אוֹתוֹ ְל ׁ ָשעוֹת, ֶּבן ֶﬠ ֶׂשר ּו ֶבן ַא ַחת ֶﬠ ְׂשֵרה partial fasts at different ages. they complete the fast by rabbinic law; at twelve years they ַמ ׁ ְש ִל ִימין ִמְ ּדַר ָּב ַנן, ֶּבן ׁ ְש ֵּתים ֶﬠ ְׂשֵרה ַמ ׁ ְש ִל ִימין complete the fast by Torah law. Th is applies to girls who reach ִמְ ּד ַאוֹר ְי ָיתא ְּב ִת ֶינוֹקת. ְוַרב ַנ ֲח ָמן ָא ַמר: ֶּבן HALAKHA maturity and become obligated in mitzvot at age twelve. And Rav Naĥman said: At nine years and ten years one trains them ֵּת ׁ ַשע ֶּבן ֶﬠ ֶׂשר ְמ ַח ְּנ ִכין ָאוֹתן ְל ׁ ָשעוֹת, ֶּבן ַא ַחת Healthy : ִח ּינו ְך ְק ַט ִּנים ָל ּצום – Training children to fast -to fast for several hours; at eleven and twelve years they com ֶﬠ ְׂשֵרה ֶּבן ׁ ְש ֵּתים ֶﬠ ְׂשֵרה – ַמ ׁ ְש ִל ִימין ִמְ ּדַר ָּב ַנן, nine-year-olds and feeble ten-year-olds, whether male or female, are trained to fast for several hours. If they are plete the fast by rabbinic law; at thirteen years they complete ֶּבן ׁ ְשלֹ ׁש ֶﬠ ְׂשֵרה ַמ ׁ ְש ִל ִימין ִמ ְ ּד ַאוֹר ְי ָיתא accustomed to eat at a certain hour, they are fed a bit the fast by Torah law. Th is applies to boys. And Rabbi Yoĥanan ְּב ִתינוֹק. ְוַר ִּבי ָיוֹח ָנן ָא ַמר: ַה ׁ ְש ָל ָמה ְ ּדַר ָּב ַנן -later, according to their strength and need. Eleven-year said: Th ere is no obligation with regard to children completing ֵל ָּיכא, ֶּבן ֶﬠ ֶׂשר ֶּבן ַא ַחת ֶﬠ ְׂשֵרה – ְמ ַח ְּנ ִכין olds, both boys and girls, complete the fast by rabbinic law. Some authorities say that there is no rabbinic law the fast by rabbinic law. Rather, at ten and eleven years, one אוֹתוֹ ְל ׁ ָשעוֹת, ֶּבן ׁ ְש ֵּתים ֶﬠ ְׂשֵרה – ַמ ׁ ְש ִל ִימין that children must complete the fast at all (Ba’al Halak- trains them to fast for several hours; and at twelve years girls .are obligated to complete their fast by Torah law ִמְ ּד ַאוֹרְי ָיתא. hot Gedolot; Ran; Or Zarua), and such an opinion may be relied upon in the case of a weak child who cannot We learned in the mishna: With regard to the children, one § ְּת ַנן: ַה ִּתינוֹקוֹת ֵאין ְמ ַﬠ ִּנין ָאוֹתן ְּביוֹם fast (Rema). A girl from her twelfth birthday and a boy from his thirteenth birthday who have physical signs ;does not affl ict them by withholding food on Yom Kippur ַה ִּכ ּפ ּוִרים, ֲא ָבל ְמ ַח ְּנ ִכין ָאוֹתן ִל ְפ ֵני ׁ ָש ָנה ְו ִל ְפ ֵני of puberty are considered adults and complete the fast however, one trains them for one year before or two years ׁ ְש ַּתִים. ִּב ׁ ְש ָל ָמא ְלַרב ּהו ָנא ְוַרב ַנ ְח ָמן – ִל ְפ ֵני ,by Torah law. If they lack the physical signs of puberty before they reach maturity. Granted, this makes sense accord- ׁ ָש ָנה ְו ִל ְפ ֵני ׁ ְש ַּתִים, ִל ְפ ֵני ׁ ָש ָנה ְלִד ְבֵר ֶיהן ְו ִל ְפ ֵני they complete the fast by rabbinic law. Children younger than nine years old may not fast, even if the child himself ing to the opinion of Rav Huna and Rav Naĥman, who hold that for one or two years before reaching maturity there is a ׁ ְש ַּתִים ְלִד ְבֵר ֶיהן. wishes to be stringent (Shulĥan Arukh, Oraĥ Ĥayyim 616:2 and in the comment of the Rema). rabbinic law requiring children to complete the fast. Th e mishna that states one year before or two years before should be un- derstood as follows: A feeble child is obligated to complete the fast on Yom Kippur in the year before reaching maturity by rabbinic law, and a healthy child is obligated to complete the fast on Yom Kippur in the two years before reaching maturity by rabbinic law (Vilna Gaon). פרק ח׳ דף פב. Perek VIII . 82a 410 But according to Rabbi Yoĥanan, who holds that there is no ֶא ָּלא ְלַר ִּבי ָיוֹח ָנן ַק ׁ ְשָיא! ָא ַמר ְל ָך ַר ִּבי ָיוֹח ָנן: ,rabbinic law to complete the fast, this is diffi cult. In his opinion ַמאי ׁ ָש ָנה אוֹ ׁ ְש ַּתִים – ָס ּמו ְך ְל ִפ ְיר ָקן. what is the diff erence between one year before and two years before? Rabbi Yoĥanan could have said to you: What is the meaning of one year or two years? One year is referring not to the year before the year preceding their maturity, i.e. the two years preceding it, but actually to the year preceding their ma- turity. Th e phrase: One or two years, indicates that there is a diff erence between those who are required for one year and those who required for two, which depends on their health: Th e healthy child is required to fast two years, but one year is suffi cient for a feeble child.
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    o In 2 ° r. ^ rt < c , V Ur T) < 3 o u Hrt 3 c ,_^ ^ -^rt c o .^ ^ fj Xi c u rt o w c *-t tl •t 1 ^ o ^^-^ >. u £^ tx: rt 3 tx c c o cr. t:^ C u ""^ o •n o *-' c .~ ii < rt o .£- s;; o ua V Pi f H'jfllitil Mil £^•0 'boa. 'x'^r^.'^DSn^Os;— ' ^ 3 ^ 5-3 n 2^ — y :::^ e-s' >< ;« 2 C r5JQ3r^_0^^-'_ :i-o ^3 »^ 3 5.= ^^ c 3-^n"-'o Si^.2 = =^ = ~> r- 2 "<*>"< '^ !^ p^ ^ O 3-x 3 O P_^ " r. p -< p « 2 ^ — ^ T I :n X ^^z.^ 3 -5 =^-"" pp:r;y'-'3:35oa.--p3Sr653--^rt 2 ="07: o f* c i^ ^ § I 1 H-,3 crc a.;«r-3~.3n'— 2 3- ,^ rt ^ p j^j:; 4^5. C "< X ^- N -. ° A 2 ^-op =tx>5 3 « <: P 2 -f-r^ 3 r^g. *! /» 3 - o u-n^.r^^'<r> p*^ 3 y. 3:3 Q-3^ =-^:j 5 c« o^c o 3 c 3 p"S -B^; p O 3 rt - ^0'^,5!«3^ --3 - =r?r:4 ~'^ *< --3S _ " c _ O C 2 3 rs C n 3"5 ' C = f"- - ^?r - P i m's3< §3 ^ 5><: ^ r. s ^=0 2 >"3f^:i^^p rt O S* r- 2. s-t" =:o 5-0 •= - • 4 V a :^ -J-. '^ ^ n '-v -^^ C. < r^ r. 3"r» rt 0>?C<3t3C.:^^3 3*0 NEW EDITION OF THE Babylonian Talmud ©rtomal XTest, EMte^, (^orrecte^, fformulateb, ant) Xlranslatet) into 3£nGUsb BY MICHAEL L.
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