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Laws of Yom Kippur
Laws of the Calendar
Sources
A
MISHNA:
On
Yom Kippur,
the day on which there is a mitzva by Torah law to afflict oneself, it is
prohibited
to engage
in eating and in drinking, and in bathing, and in smearing
oil on one’s body,
and in wearing shoes, and in conjugal relations.
However,
the king,
in deference to his eminence, and a new
bride
within thirty days of her marriage, who wishes to look especially attractive at the beginning of her relationship with her husband, may
wash their faces
on Yom Kippur…
Yoma 73b:13-17
§ The Gemara clarifies some of the prohibitions relating to Yom Kippur.
The Sages taught: It is prohibited to bathe part of the body
just as it is prohibited to bathe
the whole body. But if one is dirty from mud or excrement, he
may
bathe in his
usual
manner, and he
need
not be concerned
about transgressing, since his goal is not pleasure. Similarly,
it is prohibited to
smear oil on
part of the body just as
it is prohibited to smear oil on
the whole body…
Yoma 77b:4-14
§ The Gemara continues to discuss the laws of Yom Kippur:
Yehuda bar Gerogarot taught: It is prohibited to sit on
damp
clay on Yom Kippur. Rabbi Yehoshua ben Levi said:
This prohibition applies only when the
clay
is
dripping wet,
when one feels its wetness when touching it.
Abaye said
in clarification: It must be
dripping wet enough to make something else wet. Rav Yehuda said:
One is
permitted to cool off with fruit
on Yom Kippur, and it is not considered bathing…
Yoma 78a:7-10
cork on Yom Kippur?
Is it considered a shoe, and therefore it may not be worn on Yom Kippur, or not?
Rabbi Yitzḥak bar Naḥmani stood on his feet
to testify
and said: I saw that Rabbi Yehoshua ben Levi went out on Yom Kippur in cork sandals, and I said to him: What
is the law
on a communal fast
that is decreed in a time of drought, when shoes are similarly prohibited? Are reed sandals permitted?
He said to me:
It is
no different,
and such sandals are permitted even on a communal fast day…
Yoma 78b:1-5
MISHNA:
The mishna discusses additional differences between local customs. In
a place where
people
were accustomed to kindle a lamp
in the house
on Yom Kippur evenings, one kindles
it. In
a place where
people
were accustomed not to kindle
a lamp,
one does not kindle
it.
However,
even in a place where the custom is not to kindle lamps in houses,
one kindles in synagogues and study halls,
in deference to these places. Similarly, lamps should be kindled
in dark alleyways,
so people will not be hurt…
Pesachim 53b:10-13
§ It was taught in the mishna: If a person is
ill
and requires food due to potential danger,
one feeds him according to
the advice of medical
experts. Rabbi Yannai said:
If
an ill person says
he
needs
to eat,
and a doctor says he does not need
to eat,
one listens to the ill person. What is the reason
for this
halakha
? It is because the verse states:
“The heart knows the bitterness of its soul”
(Proverbs 14:10), meaning an ill person knows the intensity of his pain and weakness, and doctors cannot say otherwise…
Yoma 83a:2-11
With regard to trimming vegetables on Yom Kippur, the Gemara cites that which
Rabbi Zeira said
that
Rav Huna said, and some say Rabbi Abba said
that
Rav Huna said:
If
Yom Kippur occurs on Shabbat, trimming vegetables is prohibited. Rav Mana said: It was taught
in a
baraita
:
From where
is it derived that
on Yom Kippur that occurs on Shabbat trimming vegetables is prohibited? The verse states: “A solemn rest [
shabbaton
],
a holy Shabbat unto the Lord” (Exodus 16:23)…
Shabbat 114b:6
It is a positive commandment to refrain from all work on the tenth [day] of the seventh month, as [Leviticus 23:32] states: "It shall be a Sabbath of Sabbaths for you." Anyone who performs a [forbidden] labor negates the observance of [this] positive commandment and violates a negative commandment, as [Numbers 29:7] states, "You shall not perform any labor."
What liability does a person incur for performing a [forbidden] labor on this day? If he performs [the forbidden labor] willfully, as a conscious act of defiance, he is liable for
karet
…
Mishneh Torah, Rest on the Tenth of Tishrei 1-3
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’im
maintained that
ne’ila
does not exempt one from the evening prayer. The Gemara answers:
It is
a dispute between
tanna’im
, 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…
Yoma 88a:1
The Gemara asks:
And does Rabbi Yosei hold
that
immersion at its
designated
time is a mitzva? Wasn’t it taught
in a
baraita
: With regard to
a
zav
and a
zava
, a male and female leper, one who has relations with a menstruating woman, and a person impure
with impurity imparted by
a corpse, their immersion is during the day.
They immerse at the designated time even on Yom Kippur, when bathing is prohibited.
A menstruating woman and a woman after childbirth immerse at night…
Shabbat 121a:2
The Gemara suggests:
Come
and
hear
a resolution to the dilemma from
that
which
the school of Menashe taught
that
Rabban Shimon ben Gamliel says: A woman may rinse one hand in water
on Yom Kippur, so that she does not touch food before she has washed her hands in the morning,
and give bread to her minor son,
without concern about violating the prohibition against bathing on Yom Kippur.
They said about Shammai the Elder that he did not want to feed
his children
with
even
one hand
on Yom Kippur, to avoid having to wash it…
Chullin 107b:11
§ The Gemara’s initial assumption is that the mishna’s use of the word prohibited is referring to a transgression not punishable by
karet
. The Gemara asks:
And anywhere that it teaches
that transgressing is
punishable by
karet
,
does it never
teach
using the word
prohibited? Was it not taught
in a
baraita
:
Although they said
the word
prohibited with all of the
five Yom Kippur afflictions,
they said
that the
punishment of
karet
applies
only to one who eats, or drinks, or performs
prohibited
labor…
Yoma 74a:5-6
MISHNA:
The mishna continues to cite a series of unrelated
halakhot
based upon biblical allusions.
From where
is it derived
that
a woman who
discharges semen
even
on the third day
after relations
is ritually impure,
just like one who touches semen (see Leviticus 15:17)? Because the semen remains fit for insemination, it can transmit impurity,
as it is stated
prior to the revelation at Sinai: “And he said to the people,
prepare yourselves for three days,
do not approach a woman” (Exodus 19:15)…
Shabbat 86a:2
The Gemara asks:
Why
is the mishna referring
specifically
to
congealed
fat?
Even
in a case
where the fat did not congeal
it joins together with the meat to constitute the requisite egg-bulk to impart the impurity of food,
as Reish Lakish said: Brine on a vegetable,
even though it is a liquid,
combines
with the vegetable
to
constitute
a large date-bulk [
kakotevet
]
with regard to rendering one liable for violating the prohibition against eating
on Yom Kippur…
Chullin 120a:11
Shmuel said: If
a man is worried about walking barefoot on Yom Kippur
due to the danger of scorpions, he is permitted
to wear shoes, since one need not put himself in danger.
Yoma 78b:11
The Sages taught
in a
baraita
: If
one ate leaves of reeds
on Yom Kippur,
he is exempt,
but if one ate
grapevine shoots he is liable.
The Gemara clarifies:
What are these grapevine shoots? Rabbi Yitzḥak from
the city of
Migdal said: All
shoots
that sprouted between Rosh HaShana and Yom Kippur
and are still very soft are considered food.
And Rav Kahana said:
All shoots that sprouted up to
thirty days
before Yom Kippur are considered food…
Yoma 81b:9-82a:9
But isn’t it taught
in a
baraita
that
Rabbi Shimon says: One who
unwittingly
eats
an unslaughtered
animal carcass on Yom Kippur is exempt
from bringing a sin offering for the sin of eating on Yom Kippur because the prohibition against eating on Yom Kippur does not take effect upon the meat of an animal carcass, which is already prohibited?
Keritot 23a:15
MISHNA:
If
one ate and drank
unwittingly
within one lapse of awareness,
e.g., he forgot that it is Yom Kippur,
he is liable
to bring
only one sin-offering.
However, if
he ate and performed labor
unwittingly,
he is liable to bring two sin-offerings,
as by doing so he violated two separate prohibitions. If
he ate foods that are not fit for eating, or drank liquids that are not fit for drinking, or drank
fish
brine or
the briny
liquid
in which fish are pickled,
he is exempt…
Yoma 81a:7
The Gemara comments: There were those who understood that
this
principle
applies only to rabbinic
prohibitions
but
not to
Torah
prohibitions, with regard to which the transgressors must be reprimanded.
However, this is not so;
it is
no different
whether the prohibition is
by Torah
law
or
whether it is
by rabbinic
law,
we do not say anything to them.
For example, on the eve of Yom Kippur, there is an obligation
that
one begin the fast while it is still day, before sunset, as
the extension of Yom Kippur…
Beitzah 30a:10
There were those who
understood from this
statement that
this
halakha
applies only to rabbinic
prohibitions
but not to Torah
prohibitions, with regard to which we must certainly reprimand transgressors. However,
that is not so. There is no difference
between
rabbinic
prohibitions
and Torah
prohibitions. In both cases one does not reprimand those who violate unwittingly and would not listen to the reprimand.
For
the requirement of
adding to Yom Kippur
by beginning the fast while it is still day
is from the Torah…
Shabbat 148b:3
Related
ראו גם
Prohibitions of Yom Kippur
Yom Kippur
Yom Kippur Eve
Sheets
דפי מקורות
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