Wednesday, August 30, 2006

Rif Yoma 5b {Yoma 85a continues; 86b; Taanit 16a; Yoma 86b; 85b}



HIDE/SHOW IMAGE
5b

{Yoma 85a continues}
But he who has on his conscience the defamation {profaning} of God {=chillul haShem}, neither penitence can suspend, nor Yom Kippur for, nor sufferings wipe out. But all the three only suspend, and death wipes out, as it is written {Yeshaya 22:14}:

יב וַיִּקְרָא, אֲדֹנָי יְהוִה צְבָאוֹת--בַּיּוֹם הַהוּא: לִבְכִי, וּלְמִסְפֵּד, וּלְקָרְחָה, וְלַחֲגֹר שָׂק. 12 And in that day did the Lord, the GOD of hosts, call to weeping, and to lamentation, and to baldness, and to girding with sackcloth;
יג וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה, הָרֹג בָּקָר וְשָׁחֹט צֹאן, אָכֹל בָּשָׂר, וְשָׁתוֹת יָיִן; אָכוֹל וְשָׁתוֹ, כִּי מָחָר נָמוּת. 13 And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine--'Let us eat and drink, for tomorrow we shall die!'
יד וְנִגְלָה בְאָזְנָי, יְהוָה צְבָאוֹת: אִם-יְכֻפַּר הֶעָו‍ֹן הַזֶּה לָכֶם, עַד-תְּמֻתוּן, אָמַר אֲדֹנָי יְהוִה, צְבָאוֹת. {פ} 14 And the LORD of hosts revealed Himself in mine ears: Surely this iniquity shall not be expiated by you till ye die, saith the Lord, the GOD of hosts.
Profaning the Name {of God}, how so?
Rav said: If one such as myself takes meat from the butcher, and does not immediately pay.
Rabbi Yochanan said: If one such as myself walks four cubits without Torah or tefillin.
Rav Nachman bar Yitzchak said: When people say of a man: "His Master should pardon him for his deeds."
Rav Yitzchak bar Rav Dimi said: When a man's companions are ashamed of his reputation. {see gemara for alternate girsa}

The Sages learnt {in a brayta}: When a man reads and learns {Torah}, attends to Torah scholars, speaks gently with other people, his buying and selling in the market are pleasant and his business dealing are conducted in a trustworthy fashion, what do the people say about him? Fortunate is Ploni who has learned Torah! Fortunate is his father and fortunate is his teacher who has taught him Torah! Woe to those people who do not learn Torah. Ploni learned Torah and you see how beautiful are his ways and how proper are his actions. Upon him Scriptures states {Yeshaya 49:3}:
ג וַיֹּאמֶר לִי, עַבְדִּי-אָתָּה--יִשְׂרָאֵל, אֲשֶׁר-בְּךָ אֶתְפָּאָר. 3 And He said unto me: 'Thou art My servant, Israel, in whom I will be glorified.'
And when a man reads and learns Torah and does not speak gently with people, and his buying and selling are not pleasant, and he does not conduct business dealings honestly, what do the people say about him? Woe to Ploni who has learned Torah! Woe to his father and to his teacher who taught him Torah! Fortunate are those who do not learn Torah! Ploni learnt Torah and you see how disgusting are his actions and how degraded are his ways. Upon him the Scriptures states {Yechezkel 36:20}:
כ וַיָּבוֹא, אֶל-הַגּוֹיִם אֲשֶׁר-בָּאוּ שָׁם, וַיְחַלְּלוּ, אֶת-שֵׁם קָדְשִׁי--בֶּאֱמֹר לָהֶם עַם-יְהוָה אֵלֶּה, וּמֵאַרְצוֹ יָצָאוּ. 20 And when they came unto the nations, whither they came, they profaned My holy name; in that men said of them: These are the people of the LORD, and are gone forth out of His land.

Rabbi Chama bar Chanina said: Repentance is great in that it brings healing to the world, as it is written {Yirmiyahu 3:22}:
כב שׁוּבוּ בָּנִים שׁוֹבָבִים, אֶרְפָּה מְשׁוּבֹתֵיכֶם; הִנְנוּ אָתָנוּ לָךְ, כִּי אַתָּה יְהוָה אֱלֹהֵינוּ. 22 Return, ye backsliding children, I will heal your backslidings.--'Here we are, we are come unto Thee; for Thou art the LORD our God.
{read the Hebrew as: I will heal because of your repentance}

Rabbi Levi said: Great is repentance, for it reaches the Throne of Glory. As is written {Hoshea 14:2}

ב שׁוּבָה, יִשְׂרָאֵל, עַד, ה אֱלֹקֶיךָ: כִּי כָשַׁלְתָּ, בַּעֲו‍ֹנֶךָ. 2 Return, O Israel, unto the LORD thy God; for thou hast stumbled in thine iniquity.
{with the derasha on the word ad}

{Yoma 86b}
What is a baal teshuva {a penitant man}?
Such that a sin comes to his hand and he separates himself from it.
Rav Yehuda adds: With the same place, the same time, and the same woman.

Rav yehuda said: Rav would contrast {verses}.
It is written {Mishlei 28:13}:
יג מְכַסֶּה פְשָׁעָיו, לֹא יַצְלִיחַ; וּמוֹדֶה וְעֹזֵב יְרֻחָם. 13 He that covereth his transgressions shall not prosper; but whoso confesseth and forsaketh them shall obtain mercy.
And it is written {Tehillim 32}:
א לְדָוִד, מַשְׂכִּיל: אַשְׁרֵי נְשׂוּי-פֶּשַׁע; כְּסוּי חֲטָאָה. 1 [A Psalm] of David. Maschil. Happy is he whose transgression is forgiven, whose sin is pardoned.
{with focus on word כסוי}
This is no contradiction. Here refers to sins between man and God while there it refers to sins between man and his fellow.

They learnt {in a brayta}: If one commits a sin one time he is forgiven; twice, he is forgiven; three times, he is not forgiven. For it is stated {Iyyov 33:29}:

כט הֶן-כָּל-אֵלֶּה, יִפְעַל-אֵל-- פַּעֲמַיִם שָׁלוֹשׁ עִם-גָּבֶר. 29 Lo, all these things doth God work, twice, yea thrice, with a man,
But we learnt {in a brayta}: three times, he is forgiven; four times, he is not forgiven?
This is no question. Here is individually, and here is in public.

And we learn in perek seder taaniyot {Taanit 16a}:
The Sages learnt {in a brayta}: If a man has a transgression in hand and confesses, and returns to it, to what is he compared? To a man who grabs a sheretz {source of ritual impurity} in hand, even if he immerses in all the waters of the world his immersion does not count for him. If he throws it from his hand, immediately his immersion counts for him. For it is written {Mishlei 28:13}
יג מְכַסֶּה פְשָׁעָיו, לֹא יַצְלִיחַ; וּמוֹדֶה וְעֹזֵב יְרֻחָם. 13 He that covereth his transgressions shall not prosper; but whoso confesseth and forsaketh them shall obtain mercy.
and it is written {Eicha 3:41}:
מא נִשָּׂא לְבָבֵנוּ אֶל-כַּפָּיִם, אֶל-אֵל בַּשָּׁמָיִם. 41 Let us lift up our heart with our hands unto God in the heavens.
They learnt {in a brayta}: Transgressions which he confessed upon them this Yom Kippur, he should not confess upon them the next Yom Kippur. And if he repeated them {after Yom Kippur}, he needs to confess them {next Yom Kippur}. And if he did not repeat them and confesses them {come next Yom Kippur}, upon him Scriptures states {Mishlei 26:11}:
יא כְּכֶלֶב, שָׁב עַל-קֵאוֹ-- כְּסִיל, שׁוֹנֶה בְאִוַּלְתּוֹ. 11 As a dog that returneth to his vomit, so is a fool that repeateth his folly.
{taking repeateth to mean repeating the confession rather than confessing the sin}
Rabbi Eliezer ben Yaakov says: All the more is he praiseworthy, for it is written {Tehillim 51:5}:
ה כִּי-פְשָׁעַי, אֲנִי אֵדָע; וְחַטָּאתִי נֶגְדִּי תָמִיד. 5 For I know my transgressions; and my sin is ever before me.
So to what shall I apply כְּכֶלֶב שָׁב עַל-קֵאוֹ -- "As a dog that returneth to his vomit?" Like Rav Huna.
For Rav Huna said: Once one commits a sin and repeats it, it is permitted to him. It is permitted to him, do you truly think?! Rather, say, it seems to him like something permitted.

And he needs to delineate the sin. For it is written {Shemot 32:31}:
לא וַיָּשָׁב מֹשֶׁה אֶל-ה, וַיֹּאמַר: אָנָּא, חָטָא הָעָם הַזֶּה חֲטָאָה גְדֹלָה, וַיַּעֲשׂוּ לָהֶם, אֱלֹהֵי זָהָב. 31 And Moses returned unto the LORD, and said: 'Oh, this people have sinned a great sin, and have made them a god of gold.
These are the words of Rabbi Yehuda ben Bava.
Rabbi Akiva says: He need not.
Rather, to what will I apply וַיַּעֲשׂוּ לָהֶם, אֱלֹהֵי זָהָב - "and have made them a god of gold?" Like Rabbi Yannai. For Rabbi Yannai said: Moshe said before Hashem: Master of the World! Because of the silver and gold that you showered upon Israel until they said "Enough!" caused them to make a god of gold.

{Yoma 86b}
We expose the hypocrites because of chillul hashem {profaning God's name} for it is written Yechezkel 3:20:
כ וּבְשׁוּב צַדִּיק מִצִּדְקוֹ וְעָשָׂה עָוֶל, וְנָתַתִּי מִכְשׁוֹל לְפָנָיו הוּא יָמוּת: כִּי לֹא הִזְהַרְתּוֹ, בְּחַטָּאתוֹ יָמוּת, וְלֹא תִזָּכַרְןָ צִדְקֹתָו אֲשֶׁר עָשָׂה, וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ. 20 Again, when a righteous man doth turn from his righteousness, and commit iniquity, I will lay a stumblingblock before him, he shall die; because thou hast not given him warning, he shall die in his sin, and his righteous deeds which he hath done shall not be remembered; but his blood will I require at thy hand.

{Yoma 87a}
Anyone who causes the public to merit to do mitzvot, he will not be able to come to a sin {for Hashem will push away the chance of sinning so that he does not come to do it} so that it will not be that his students inherit the World to Come and he descends to Sheol {the underworld}. For it is written {Tehillim 16:10}:
י כִּי, לֹא-תַעֲזֹב נַפְשִׁי לִשְׁאוֹל; לֹא-תִתֵּן חֲסִידְךָ, לִרְאוֹת שָׁחַת. 10 For Thou wilt not abandon my soul to the nether-world; neither wilt Thou suffer Thy godly one to see the pit.
And anyone who causes the public to sin, he will not be able to repent {parallel to the above} so that it is not the case that his students descend to Sheol while he inherits the World to Come. For it is written {Mishlei 28:17}:
יז אָדָם, עָשֻׁק בְּדַם-נָפֶשׁ-- עַד-בּוֹר יָנוּס, אַל-יִתְמְכוּ-בוֹ. 17 A man that is laden with the blood of any person shall hasten his steps unto the pit; none will support him.
{Yoma 85b}
Mishna
:
To him who says: "I will sin, repent, sin again, and repent again," is not given the opportunity to repent.
For him who thinks, "I will sin; Yom Kippur will atone for my sins," Yom Kippur does not atone.
A sin towards God, Yom Kippur atones for; but a sin towards his fellowman is not atoned for by Yom Kippur so long as the wronged fellowman is not righted.

Upon ths Rabbi Eleazer ben Azariah interpreted {/lectured} the following {Vayikra 16:30}:
ל כִּי-בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, לְטַהֵר אֶתְכֶם: מִכֹּל, חַטֹּאתֵיכֶם, לִפְנֵי ה, תִּטְהָרוּ. 30 For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.
{Bach adds: The sin towards God, Yom Kippur atones for; but sins toward man, Yom Kippur cannot atone for till the neighbor has been appeased.}
{the derasha takes "before the LORD" to refer to sins between man and God as opposed to sins between man and man.}

Rabbi Akiva said: Fortunate are you, O Israel! Before Whom are you cleansed, and Who cleanses you? Your Father in Heaven cleanses you, for it is stated {Yechezkel 36:25}:
כה וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים, וּטְהַרְתֶּם: מִכֹּל טֻמְאוֹתֵיכֶם וּמִכָּל-גִּלּוּלֵיכֶם, אֲטַהֵר אֶתְכֶם. 25 And I will sprinkle clean water upon you, and ye shall be clean; from all your uncleannesses, and from all your idols, will I cleanse you.
and it states {Yirmiyahu 17:13}:
יג מִקְוֵה יִשְׂרָאֵל ה, כָּל-עֹזְבֶיךָ יֵבֹשׁוּ; יסורי (וְסוּרַי) בָּאָרֶץ יִכָּתֵבוּ, כִּי עָזְבוּ מְקוֹר מַיִם-חַיִּים אֶת-ה. {פ} 13 Thou hope of Israel, the LORD! All that forsake Thee shall be ashamed; they that depart from Thee shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
{taking mikvei to be ritual cleansing bath rather than hope}
Just as a mikveh cleanses {purifies}

Tuesday, August 29, 2006

Rif Yoma 5a {Yoma 84b continues; 85a}



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5a

{Yoma 84b continues}
And even though he takes up fish together with him {the child}.

If one has seen a child fall into a pit, he may remove a piece of earth {to save him the sooner} and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din. And even though he creates a staircase in the earth.

If he saw a child enter, behind which the door got locked, he should break open the door immediately, and the sooner the better; and he need not take permission from Bet Din, even when by this means he breaks it for kindling.

We extinguish and isolate the fire {on Shabbat} and the sooner one does this, the more praiseworthy one is; and no permission from Beth Din is to be taken for it, and even when the coals he saves from consumption will be used by him later for roasting meat.

And it is needed. For it is has told of of the case of the sea, there it is because if he does not take him out he will die; but by a pit, it is possible to sit at the mouth of the pit and take his mind off the situation with nuts. Thus we need it.

And if it had told us of the pit, this is because he is frightened, but by a door, it is possible that he would sit on the other side and take his mind off the situation with nuts. Thus it is needed.

"We extinguish and isolate the fire" - why do we need this? Rabbi Eleazar said: this is required to tell us {even} to another courtyard. {read on to understand}

Rav Yosef cited Rav Yehuda who cited Shmuel: In case of danger to life, we do not follow the majority.
How so?
If you say that if you have 9 Israelites and one idolator - and thus we have a majority of Israelites, or if we have 1/2 and 1/2 - we go in cases of doubt to life leniently. Rather, that there are 9 idolators and 1 Israelite -- this is also obvious, for it is a case of kavua {established} and anything established is like 1/2 and 1/2. Rather, it is needed for the case where one left the group and went to another courtyard, and a fire broke out there. I would have thought to say that anything that separates, we assume it separated from the majority, and thus we do not attempt to save the life. Therefore it informs us that we do not follow the majority in cases of danger to life.

Is this really so? But Rabbi Assi cited Rabbi Yochanan that even 9 idolators and 1 Israelite -- in that same courtyard we save but in another courtyard we do not!
This is no contradiction - this is where they all left, and this is where they only a portion left.

Mishna:
If a building tumble down, and it is doubtful whether anyone is buried beneath the ruins or not; if it is doubtful whether he be dead or alive, it is permitted to remove the ruins from above him on the Sabbath. If he be found alive, the ruins are to be entirely removed; but should he be dead, he is to be left there.

{Yoma 85a}
Gemara:
"If he be found alive, we save him":
This is obvious! No. It is needed to teach us that we do this even for chayei sha'a {to extend his life even though he wll die soon anyway}.

The Sages learnt {in a brayta}:
Until where does he inspect {to see whether the person is alive}? Until his torso. And some say until his nose.
If they inspected and saw that his upper parts and found them defunct, we do not say that his lower parts are also defunct.
There was an incident in which the upper parts defunct and the lower parts alive.

Rav Pappa said: The dispute is from lower to upper, but from upper to lower, once he inspected him until his nose, he need not inspect further, for it is written {Bereishit 7:22}:

כב כֹּל אֲשֶׁר נִשְׁמַת-רוּחַ חַיִּים בְּאַפָּיו, מִכֹּל אֲשֶׁר בֶּחָרָבָה--מֵתוּ. 22 all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.
And how do we know that saving a life supersedes Shabbat?
Rav Yehuda cited Shmuel: The verse states {Vayikra 18:5}
ה וּשְׁמַרְתֶּם אֶת-חֻקֹּתַי וְאֶת-מִשְׁפָּטַי, אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם: אֲנִי, ה. {ס} 5 Ye shall therefore keep My statutes, and Mine ordinances, which if a man do, he shall live by them: I am the LORD.
He shall live by them, and not die by them.

Mishna:
Sin-offerings {chatat} and trespass-offerings {asham} atone. Death and Yom Kippur, if one is penitent, atone. Penitence atones for slight breaches of positive or negative commandments; for grave sins, it effects a suspension, till Yom Kippur completes the atonement.

Gemara:
"Penitence atones for slight breaches of positive or negative commandments": Now that you have stated negative commandments, need one say positive commandments?
Rav Yehuda said: This is what it means to say: On positive commandments and on negative commandments inferred from positive commandments.

Rabbi Matia ben Cheresh asked Rabbi Eleazar ben Azarya in Rome: Have you heard of the four differences made in atonements, about which Rabbi Yishmael lectured?
He replied to him: There are only three, and penitence is combined with each:
When one has transgressed a positive commandment, and done penance, he is atoned for before he goes away from his place {that is, immediately}, as it is written {Yirmiyahu 3:22}:
כב שׁוּבוּ בָּנִים שׁוֹבָבִים, אֶרְפָּה מְשׁוּבֹתֵיכֶם; הִנְנוּ אָתָנוּ לָךְ, כִּי אַתָּה ה אֱלֹקֵינוּ. 22 Return, ye backsliding children, I will heal your backslidings.--'Here we are, we are come unto Thee; for Thou art the LORD our God.

If he has transgressed a negative commandment, penitence suspends (the sentence), and Yom Kippur atones, as is written {Vayikra 16:30}:
ל כִּי-בַיּוֹם הַזֶּה יְכַפֵּר עֲלֵיכֶם, לְטַהֵר אֶתְכֶם: מִכֹּל, חַטֹּאתֵיכֶם, לִפְנֵי ה, תִּטְהָרוּ. 30 For on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.
If he has committed sins for which the penalties are karet, or death by Beth Din, then penitence and Yom Kippur suspend {the sentence in Heaven} and afflictions wipe it out, as is written {Tehillim 89:33}:
לב אִם-חֻקֹּתַי יְחַלֵּלוּ; וּמִצְו‍ֹתַי, לֹא יִשְׁמֹרוּ. 32 If they profane My statutes, and keep not My commandments;
לג וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם; וּבִנְגָעִים עֲו‍ֹנָם. 33 Then will I visit their transgression with the rod, and their iniquity with strokes.

Monday, August 28, 2006

Rif Yoma 4b {Yoma 83a continues; 84a-84b}



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4b

{Yoma 83a continues}
And these words {that we follow the majority of opinions} is in terms of money, but here, in case of danger to life we rule leniently. And if he himself states "I need it," even though 100 say he does not need it, we feed him based on his own opinion. What is the reason? לֵב--יוֹדֵעַ, מָרַּת נַפְשׁוֹ -- "The heart knoweth its own bitterness."

Mishna:
If a man is seized with bulimy {=a disease in which there is a perpetual and insatiable appetite for food; a diseased and voracious appetite}, he may be fed even with unclean food, till his eyes become clear.
One who is bitten by a mad dog may not have the dog's midriff above the liver given to him.
And Rabbi Matia ben Cheresh permits.

And Rabbi Matia ben Cheresh said further: If a person has a sore throat, it is permitted to put drugs into his throat on Shabbat, because the disease may endanger his life, and whatsoever threatens to endanger life supersedes Shabbat.

Gemara:
And the halacha is like Rabbi Matia ben Cheresh where he said that if a person has a sore throat, it is permitted to put drugs into his throat on Shabbat, for the Sages do not argue on him except regarding the mad dog, but regarding one who has a sore throat, they do not argue on him.

{Yoma 84a}
For Rabbi Yochanan also became sick with tdafdina - which is an ache in the teeth - and he made for it a drug on Shabbat - for it is like an internal wound, for Rav Nachman bar Yitzchak said: tzafdina is different, since it begins in the mouth and ends in the intestines.
What are its symptoms? When something is put on the teeth his dadrei begin to bleed.
To explain {dadrei}: the flesh of the teeth {=gums}.

"Because it is a doubt of danger to life and any doubt of danger to life supercedes Shabbat":
To include what?
Rav Yehuda cited Shmuel: To include doubt of another Shabbat.
How so?
Such as they estimate that the cure will take 8 days, and the first day is Shabbat. I would have said that we should delay until night {=matzaei Shabbat} such that we do not desecrate for him two Shabbat. Therefore it informs us.

A brayta also says so. We heat water for a sick person on Shabbat, whether to give him to drink or to aid in his recovery. And we do not say to wait for him until he strengthens but rather we heat for him immediately. And his doubt supercedes Shabbat. And not only doubt for this Shabbat but also doubt for the another Shabbat. And we do not do these things via gentiles or minors, but rather by adult Jews {gedolei yisrael}. And we do not say to do these things, not via women nor via Cutheans or Cutheans {who hold there is no problem of Lifnei Iver}, for they join to another opinion {in terms of pikuach nefesh}.

{Yoma 84b}
The Sages learnt {in a brayta}: We save a life on Shabbat, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din.
How so?
If he saw a child fall into the sea, he may spread out a net, and take him up, and with more alacrity this is done, the greater the praise. And he need not take permission from Bet Din.

Rif Yoma 4a {Yoma 82a continues; 82b-83a}



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4a

{Yoma 82a continues}
If you have a man whose body is more important to him than his money, therefore it is stated בְכָל-נַפְשְׁךָ. And if you have a man whose money is more important to him than his body, therefore it is stated בְכָל-מְאֹדֶךָ.

Sexual sins {that one des not violate them because of danger to life} how do I know?
For they learnt {in a brayta}: Rabbi said: {Devarim 22:26}:

כה וְאִם-בַּשָּׂדֶה יִמְצָא הָאִישׁ, אֶת-הַנַּעֲרָ הַמְאֹרָשָׂה, וְהֶחֱזִיק-בָּהּ הָאִישׁ, וְשָׁכַב עִמָּהּ: וּמֵת, הָאִישׁ אֲשֶׁר-שָׁכַב עִמָּהּ--לְבַדּוֹ. 25 But if the man find the damsel that is betrothed in the field, and the man take hold of her, and lie with her; then the man only that lay with her shall die.
כו וְלַנַּעֲרָ לֹא-תַעֲשֶׂה דָבָר, אֵין לַנַּעֲרָ חֵטְא מָוֶת: כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל-רֵעֵהוּ, וּרְצָחוֹ נֶפֶשׁ--כֵּן, הַדָּבָר הַזֶּה. 26 But unto the damsel thou shalt do nothing; there is in the damsel no sin worthy of death; for as when a man riseth against his neighbour, and slayeth him, even so is this matter.
Now what do we learn from the rotzeiach {murderer}? Rather, this come to teach and in turn learns. We connect a betrothed maiden to a murderer. Just as a murderer must be killed rather than violate, so must a betrothed maiden {let herself} be killed rather than violate. And just as a betrothed maiden may be saved by taking his {=the rapist's} life, so must the murderer be prevented by taking his {=the murderer's} life.

{Yoma 82b}
Bloodshed - it is logic. Like he who came before Rava. He said to him {Rava}: The ruler of my neighborhood told me, "kill Ploni and if not, I will kill you." He {=Rava} said to him: Let yourself be killed and do not kill him. Who says that your blood is redder? Perhaps your fellow's blood is redder.

A certain pregnant woman smelled {a smell on Yom Kippur and desired food}. They came before Rabbi {to inquire what to do}. He said to them, "Go and whisper in her ear that now is Yom Kippur." They whispered to her and she quieted down {and the infant inside her did not desire the food}. They called upon him {=the infant} the verse {Yirmiyahu 1:5}:

ה בְּטֶרֶם אצורך (אֶצָּרְךָ) בַבֶּטֶן יְדַעְתִּיךָ, וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ: נָבִיא לַגּוֹיִם, נְתַתִּיךָ. 5 Before I formed thee in the belly I knew thee, and before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations.
Rabbi Yochanan emerged from her.

A certain pregnant woman smelled {a smell on Yom Kippur and desired food}. They came before Rabbi Chanina. He said to whisper to her. They whispered to her and she did not quiet down. They called upon him {=the infant} the verse {Tehillim 58:4}

{Yoma 83a}
ד זֹרוּ רְשָׁעִים מֵרָחֶם; תָּעוּ מִבֶּטֶן, דֹּבְרֵי כָזָב. 4 The wicked are estranged from the womb; the speakers of lies go astray as soon as they are born.
Shabtai the hoarded of produce {who hoarded produce to raise their market value} emerged from her.

"A sick person, they feed him based on medical experts":
They said in the academy of Rabbi Yannai: If the sick person says "I need" and the doctor says he does not need, we listen to the sick person.
This is obvious! In case of danger to life we rule leniently! I would have said that when the sick person says "I need," he is merely expressing his fears, and he thinks "If I do not eat I will die." Therefore it informs us that {Mishlei 14:10}:
י לֵב--יוֹדֵעַ, מָרַּת נַפְשׁוֹ; וּבְשִׂמְחָתוֹ, לֹא-יִתְעָרַב זָר. 10 The heart knoweth its own bitterness; and with its joy no stranger can intermeddle.
If the sick person says "I do not need" and the doctor says that he needs, we listen to the doctor.
This is obvious! In case of danger to life we rule leniently! I would have said that לֵב--יוֹדֵעַ, מָרַּת נַפְשׁוֹ -- "the heart knoweth its own bitterness." Therefore it informs us that we listen to the doctor. And this that the sick person said "I do not need," this is a stupor that has seized him {because of his sickness}.

{My explanation of the following in curly braces:}
And even if he {the patient} and another {= a doctor} in accordance with him say that he does not need, and another two {doctors} say that he does need, we feel him on their basis. Even though we say that two are like one hundred and one hundred are like two, this is in terms of testimony, but in terms of estimation, we go after the majority of opinions.

Rif Yoma 3b {Yoma 82a continues}



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3b

{Yoma 82a continues}
A twelve year-old female, she finishes {the fast} Biblically, and a thirteen year old male finishes the fast Biblically.

Even though we establish like Rabbi Yochanan who said that 12 year old girls and 13 year old boys finish the fast Biblically, we {also} establish like Rav Huna and Rav Nachman,for they are later, that they finish Rabbinically in order to accustom them {lechanchan} from 11 years old, whether for a boy or a girl, and a nine and ten year old, we accustom them for hours, like Rav Nachman - that if he regularly ate at two hours {into the day}, we feed him at three; at three, we feed him at four.

Mishna:
A pregnant woman, who longs for food which she smells, should be fed until relieved.

An invalid is fed by the direction of persons possessing medical knowledge; if there be none such, he is to be fed at his own desire, till he says, "Enough."

Gemara:
The Sages learnt {in a brayta}: If a pregnant woman has smelled sacred meat, or pork, something should be dipped in the sauce thereof, and presented to her mouth. If she is relieved thereby, it is good; otherwise, the sauce must be given to her. If this has not satisfied her either, the meat itself must be given to her. Because nothing is prohibited which is needed to save a life, except idolatry, sexual sins, and bloodshed.

How do we know this? For they learnt {in a brayta}: Rabbi Eleazar said:
{In the beginning of Shema - Devarim 6:5:

ה וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ. 5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.
}
If it is stated בְכָל-נַפְשְׁךָ - "with all thy soul", why is it stated וּבְכָל-מְאֹדֶךָ - "and with all thy might?" And if it is stated וּבְכָל-מְאֹדֶךָ - "and with all thy might, why it is stated בְכָל-נַפְשְׁךָ - "with all thy soul?"

Wednesday, August 23, 2006

Rif Yoma 3a {Yoma 78b continues; 82a}



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3a

{Yoma 78b continues}
Anything which is because of scorpions is permitted.

{Yoma 82a}
Mishna:
Children are not made to fast on the Day of Atonement, but when one or two years {before they become obligated} they are accustomed {mechanchin} to do it, so that they become habituated to obey the religious commandments.

Gemara:
Now that we have been informed that two years before they are accustomed {mechanchin} to do it, "a year before" do we need?
Rav Chisda said: This is no question. Here is by a sick person, and here is by a healthy person.

Rav Huna said: An eight year old and a nine year old, you accustom him {to fast} for hours. A ten year old and an eleven year old, they finish {the fast} Rabbinically. A twelve year old, they finish the fast Biblically.
And Rav Nachman said: A nine year old and a ten year old, you accustom him {to fast} for hours. An eleven year old, he they finish the fast Rabbinically. A twelve year old, they finish the fast Biblically.
And Rabbi Yochanan said: A ten year old and an eleven year old, you accustom him {to fast} for hours.

Rif Yoma 2b {Yoma 78b continues; 81b; 81a; 78b; Shabbat 119b; Yoma 78b}



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2b

{Yoma 78b continues}
Rabba bar Rav Huna would fold a cloth on his feet and go out.

The Sages learnt {in a brayta}: Children are permitted in all of them - in eating, drinking, washing, and annointing, except for wearing shoes and sandals.

{Yoma 81b}
{Recall that Yom Kippur is on the tenth of Tishrei. For reference, see Vayikra 23:7. But the 9th is mentioned later, is verse 32

כו וַיְדַבֵּר ה, אֶל-מֹשֶׁה לֵּאמֹר. 26 And the LORD spoke unto Moses, saying:
כז אַךְ בֶּעָשׂוֹר לַחֹדֶשׁ הַשְּׁבִיעִי הַזֶּה יוֹם הַכִּפֻּרִים הוּא, מִקְרָא-קֹדֶשׁ יִהְיֶה לָכֶם, וְעִנִּיתֶם, אֶת-נַפְשֹׁתֵיכֶם; וְהִקְרַבְתֶּם אִשֶּׁה, לַה. 27 Howbeit on the tenth day of this seventh month is the day of atonement; there shall be a holy convocation unto you, and ye shall afflict your souls; and ye shall bring an offering made by fire unto the LORD.
כח וְכָל-מְלָאכָה לֹא תַעֲשׂוּ, בְּעֶצֶם הַיּוֹם הַזֶּה: כִּי יוֹם כִּפֻּרִים, הוּא, לְכַפֵּר עֲלֵיכֶם, לִפְנֵי ה אֱלֹהֵיכֶם. 28 And ye shall do no manner of work in that same day; for it is a day of atonement, to make atonement for you before the LORD your God.
כט כִּי כָל-הַנֶּפֶשׁ אֲשֶׁר לֹא-תְעֻנֶּה, בְּעֶצֶם הַיּוֹם הַזֶּה--וְנִכְרְתָה, מֵעַמֶּיהָ. 29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.
ל וְכָל-הַנֶּפֶשׁ, אֲשֶׁר תַּעֲשֶׂה כָּל-מְלָאכָה, בְּעֶצֶם, הַיּוֹם הַזֶּה--וְהַאֲבַדְתִּי אֶת-הַנֶּפֶשׁ הַהִוא, מִקֶּרֶב עַמָּהּ. 30 And whatsoever soul it be that doeth any manner of work in that same day, that soul will I destroy from among his people.
לא כָּל-מְלָאכָה, לֹא תַעֲשׂוּ: חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם, בְּכֹל מֹשְׁבֹתֵיכֶם. 31 Ye shall do no manner of work; it is a statute for ever throughout your generations in all your dwellings.
לב שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם, וְעִנִּיתֶם אֶת-נַפְשֹׁתֵיכֶם; בְּתִשְׁעָה לַחֹדֶשׁ, בָּעֶרֶב--מֵעֶרֶב עַד-עֶרֶב, תִּשְׁבְּתוּ שַׁבַּתְּכֶם. {פ} 32 It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls; in the ninth day of the month at even, from even unto even, shall ye keep your sabbath. {P}
}

The Sages learnt {in a brayta}: {Vayikra 23:32}:
לב שַׁבַּת שַׁבָּתוֹן הוּא לָכֶם, וְעִנִּיתֶם אֶת-נַפְשֹׁתֵיכֶם; בְּתִשְׁעָה לַחֹדֶשׁ, בָּעֶרֶב--מֵעֶרֶב עַד-עֶרֶב, תִּשְׁבְּתוּ שַׁבַּתְּכֶם. {פ} 32 It shall be unto you a sabbath of solemn rest, and ye shall afflict your souls; in the ninth day of the month at even, from even unto even, shall ye keep your sabbath.
Perhaps this means actually on the 9th day {and not the 10th, as above}? Therefore, it states בָּעֶרֶב - "at even." If in the erev, perhaps this means once it becomes dark? Therefore it teaches us בְּתִשְׁעָה {and since days in the Jewish calendar start at night, it would have said "in the tenth day"}. How so? He begins fasting while it is yet day {on the 9th} for we add from the profane to the holy. This only teaches me beforehand {that one adds}. Afterwards, from where? Therefore it teaches מֵעֶרֶב עַד-עֶרֶב - "from even unto even." This only teaches me Yom Kippur. A regular Shabbat, from where? Therefore it teaches תִּשְׁבְּתוּ. Yom Tov from where? Therefore it teaches שַׁבַּתְּכֶם - Any resting which you rest, you add to it both before and after it.

{Yoma 81a}
Perhaps one would be liable to karet on this addition? Therefore it teaches {Vayikra 23:30}
כט כִּי כָל-הַנֶּפֶשׁ אֲשֶׁר לֹא-תְעֻנֶּה, בְּעֶצֶם הַיּוֹם הַזֶּה--וְנִכְרְתָה, מֵעַמֶּיהָ. {29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.}
ל וְכָל-הַנֶּפֶשׁ, אֲשֶׁר תַּעֲשֶׂה כָּל-מְלָאכָה, בְּעֶצֶם, הַיּוֹם הַזֶּה--וְהַאֲבַדְתִּי אֶת-הַנֶּפֶשׁ הַהִוא, מִקֶּרֶב עַמָּהּ. 30 And whatsoever soul it be that doeth any manner of work in that same day, that soul will I destroy from among his people.
{with emphasis on be'etzem}
on the actual {etzem} day there is the penalty of karet but there is no penalty of karet on the addition.

Perhaps there is no penalty of karet on the addition in terms of work {since pasuk 30} was all the gemara cited} but there is penalty of karet on the addition in terms of affliction. Therefore it teaches {pasuk 29}:
כט כִּי כָל-הַנֶּפֶשׁ אֲשֶׁר לֹא-תְעֻנֶּה, בְּעֶצֶם הַיּוֹם הַזֶּה--וְנִכְרְתָה, מֵעַמֶּיהָ. 29 For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people.
on the actual day one is liable to karet but one is not liable to karet for the addition in terms of affliction.

{Yoma 78b}
"The king and the bride wash their faces":
A king, what is the reason?
Rav Abba bar Zavda cited Rav: {Yeshaya 33:17}:
יז מֶלֶךְ בְּיָפְיוֹ, תֶּחֱזֶינָה עֵינֶיךָ; תִּרְאֶינָה, אֶרֶץ מַרְחַקִּים. 17 Thine eyes shall see the king in his beauty; they shall behold a land stretching afar.
A bride, what is the reason?
Rav said: So that she should not become disgusting to her husband.

Rav inquired of Rabbi Chiyya: Until when is she considered a bride? He said to him: Like this that we learned {in a brayta}: We do not withhold tachshitin {ornaments} from the bride all thirty days.

{Shabbat 119b}
And one is required to honor Yom Kippur with clean clothing, for the Exilarch said to Rav Hamnuna: What is implied by {Yeshaya 58:13}:
יג אִם-תָּשִׁיב מִשַּׁבָּת רַגְלֶךָ, עֲשׂוֹת חֲפָצֶךָ בְּיוֹם קָדְשִׁי; וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ ה מְכֻבָּד, וְכִבַּדְתּוֹ מֵעֲשׂוֹת דְּרָכֶיךָ, מִמְּצוֹא חֶפְצְךָ וְדַבֵּר דָּבָר. 13 If thou turn away thy foot because of the sabbath, from pursuing thy business on My holy day; and call the sabbath a delight, and the holy of the LORD honourable; and shalt honour it, not doing thy wonted ways, nor pursuing thy business, nor speaking thereof;
?
He said to him: This refers to Yom Kippur, which has no eating or drinking. The Torah teaches to honor it with clean clothing.

{Yoma 78b}
"And the woman who just gave birth may wear sandals ..."
What is the reason? Because of the cold.
And Shmuel said:

Tuesday, August 22, 2006

Rif Yoma 2a {Yoma 77b continues ... 78b}



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2a

{Yoma 77b continues}
to enter {the water} to come to the lecture, and to return.
Abaye said to him: Now coming, the performed a mitzvah. To return, what mitzvah are they performing?
He said to him: So that they do not stumble in the future. For if we did not permit them to return to their homes, they would not come for the mitzvah.

Rav Yehuda and Rav Shmuel bar Yehuda {Bach: bar Rav} were standing on the bank of the Papa river {our gemara: emend to Nehar Perat = Euphrates} at the passage to Chatzdad. And Rami bar Papa was on the other side. He raised his voice and said: May one cross {the river, getting wet} to come before the Rabbis {Rav Yehuda and Rav Shmuel bar Yehuda} to ask a halachic question?
Rav Yehuda said: Rav and Shmuel both say that one may cross, provided that one does not draw away one's hands from the skirts of one's robe.

Some say {another version}:
Rav Yehuda and Rav Shmuel bar Yehuda {Bach: bar Rav}: we learnt it {in a brayta}: provided that one does not draw away one's hands from the skirts of one's robe.

{Yoma 78a}
This is fine on Yom Kippur, when he does not have shoes on his feet, he can cross in water. On Shabbat, where there are shoes {and he might come to carry them}, what is there to say?
Rabbi Nechemia the in-law of the house of the Nasi said: I saw Rabbi Ami and Rabbi Assi who crossed while wearing their shoes.
This is fine in terms of shoes. Sandals, what? And we conclude that sandals, lechatchila {ab initio} not.

Rav Yehuda {our gemara: Yehuda bar Gerogros} taught: It is forbidden to sit on clay {our gemara: on mud} on Yom Kippur.
Rabbi Yehoshua ben Levi said: This is speaking of moist clay {/mud}.
Abaye said: And it was moist enough to make someone else wet.

Rav Yehuda said: It is permitted to cool off with fruits.
Rav Yehuda would cool off with a gourd.
Rabba would cool off with a baby.
Rava would cool off with a silver cup.

Rava said: A full silver cup is fobidden. Partly full is permitted. One of earthenware, whether full or partly full is forbidden. What is the reason? It exudes {water from within}.

Rav Ashi said: Even a partially full silver cup is forbidden. What is the reason? He will come to azdarbuyei.
To explain: lets he shake it and the water within sprinkles on his flesh.

Zeira bar Chama the innkeeper of Rabbi Yehoshua ben Levi, of Rabbi Ami, of Rabbi Assi, and of the Rabbis of Caesarea said to Yosef the son of Rabbi Yehoshua ben Levi: Son who has learned much Torah {our gemara: Son of the lion}, come and I will tell you an excellent thing that your father did. Erev Tish'a beAv, they would bring him a cloth, and he would soak in water, and he would use it to wipe his face, hands and feet. The next day {=the 9th of Av} he would pass it over his eyes without concern. On erev Yom Kippur he would soak it in water and make it like dried vessels {/clothing = he would let it dry overnight}. The next day {=Yom Kippur} he would pass it over his eyes without concern.

And so too, when Rabba bar Mari came {from Eretz Yisrael}, he said: Rabbi Yehoshua ben Levi had a cloth. On erev Yom Kippur he would soak it in water and then made it like dried vessels {=he let it dry overnight}. The next day he would pass it over his eyed without concern.

And we conclude {that the version is different and} that on erev tish'a beAv he would soak it and make it like dried vessels, and on erev Yom Kippur he would wipe his {wet} hands and feet and on the next day would pass it over his eyes without concern, but he would not soak it in water initially, for concern for squeezing out when he passed it over his eyes.
And so is the halacha.

{Yoma 78b}
It was a question to them: May one go out with rubber sandals on Yom Kippur?
Rabbi Yitzchak bar Nachmani stood on his feet and declared: I saw Rabbi Yehoshua ben Levi go out with rubber sandals on Yom Kippur. I said to him: On a {regular} public fast day, what? He said to me: there is no difference.

Rabba bar bar Chana said: I saw Rabbi Eleazar go out on a public fast day with rubber sandals. I said to him: On Yom Kippur, what? He said to me: there is no difference.

Rav Yehuda would go out with dehitnei. {Rashi: a kind of rubber}
Abaye would go out with dehutzei. {Rashi: and sandal of palm fronds}
Rava would go out with divlei. {something of a thick viscous mass?}

Monday, August 21, 2006

Rif Yoma 1b {Yoma 76a continues; 74b; 76b-77b}



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1b

{Yoma 76a continues}
How do we know that {refraining from} eating and drinking is called an affliction?
For it is written {Vayikra 16:29}:

כט וְהָיְתָה לָכֶם, לְחֻקַּת עוֹלָם: בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת-נַפְשֹׁתֵיכֶם, וְכָל-מְלָאכָה לֹא תַעֲשׂוּ--הָאֶזְרָח, וְהַגֵּר הַגָּר בְּתוֹכְכֶם. 29 And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you.
{Yoma 74b}
And they learnt in the academy of Rabbi Yishmael: It is written here {Vayikra 16:29}:
כט וְהָיְתָה לָכֶם, לְחֻקַּת עוֹלָם: בַּחֹדֶשׁ הַשְּׁבִיעִי בֶּעָשׂוֹר לַחֹדֶשׁ תְּעַנּוּ אֶת-נַפְשֹׁתֵיכֶם, וְכָל-מְלָאכָה לֹא תַעֲשׂוּ--הָאֶזְרָח, וְהַגֵּר הַגָּר בְּתוֹכְכֶם. 29 And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the home-born, or the stranger that sojourneth among you.
and it is written there {Devarim 8:3}:
ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם. 3 And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live.
Just as over there affliction is hunger, so too here affliction is hunger.

{Yoma 76b}
How do we know that {withholding} annointing is called affliction? For it is written {Daniel 10:3}
ב בַּיָּמִים, הָהֵם--אֲנִי דָנִיֵּאל הָיִיתִי מִתְאַבֵּל, שְׁלֹשָׁה שָׁבֻעִים יָמִים. 2 In those days I Daniel was mourning three whole weeks.
ג לֶחֶם חֲמֻדוֹת לֹא אָכַלְתִּי, וּבָשָׂר וָיַיִן לֹא-בָא אֶל-פִּי--וְסוֹךְ לֹא-סָכְתִּי: עַד-מְלֹאת, שְׁלֹשֶׁת שָׁבֻעִים יָמִים. {פ} 3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. {P}
and it is called affliction, for it is written {Daniel 10:
יב וַיֹּאמֶר אֵלַי, אַל-תִּירָא דָנִיֵּאל--כִּי מִן-הַיּוֹם הָרִאשׁוֹן אֲשֶׁר נָתַתָּ אֶת-לִבְּךָ לְהָבִין וּלְהִתְעַנּוֹת לִפְנֵי אֱלֹקֶיךָ, נִשְׁמְעוּ דְבָרֶיךָ; וַאֲנִי-בָאתִי, בִּדְבָרֶיךָ. 12 Then said he unto me: 'Fear not, Daniel; for from the first day that thou didst set thy heart to understand, and to humble thyself before thy God, thy words were heard; and I am come because of thy words.
{where lehit'anot is taken to refer to affliction}

{Yoma 77a}
How do we know that {refraining from} washing is called an affliction?
For it is written {I Kings 2:26}:
כו וּלְאֶבְיָתָר הַכֹּהֵן אָמַר הַמֶּלֶךְ, עֲנָתֹת לֵךְ עַל-שָׂדֶיךָ--כִּי אִישׁ מָוֶת, אָתָּה; וּבַיּוֹם הַזֶּה לֹא אֲמִיתֶךָ, כִּי-נָשָׂאתָ אֶת-אֲרוֹן אֲדֹנָי ה לִפְנֵי דָּוִד אָבִי, וְכִי הִתְעַנִּיתָ, בְּכֹל אֲשֶׁר-הִתְעַנָּה אָבִי. 26 And unto Abiathar the priest said the king: 'Get thee to Anathoth, unto thine own fields; for thou art deserving of death; but I will not at this time put thee to death, because thou didst bear the ark of the Lord GOD before David my father, and because thou wast afflicted in all wherein my father was afflicted.'
and it is written {II Shmuel 17:29}
כז וַיְהִי, כְּבוֹא דָוִד מַחֲנָיְמָה; וְשֹׁבִי בֶן-נָחָשׁ מֵרַבַּת בְּנֵי-עַמּוֹן, וּמָכִיר בֶּן-עַמִּיאֵל מִלֹּא דְבָר, וּבַרְזִלַּי הַגִּלְעָדִי, מֵרֹגְלִים. 27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lo-debar, and Barzillai the Gileadite of Rogelim,
כח מִשְׁכָּב וְסַפּוֹת וּכְלִי יוֹצֵר, וְחִטִּים וּשְׂעֹרִים וְקֶמַח וְקָלִי, וּפוֹל וַעֲדָשִׁים, וְקָלִי. 28 brought beds, and basins, and earthen vessels, and wheat, and barley, and meal, and parched corn, and beans, and lentils, and parched pulse,
כט וּדְבַשׁ וְחֶמְאָה, וְצֹאן וּשְׁפוֹת בָּקָר, הִגִּישׁוּ לְדָוִד וְלָעָם אֲשֶׁר-אִתּוֹ, לֶאֱכוֹל: כִּי אָמְרוּ--הָעָם רָעֵב וְעָיֵף וְצָמֵא, בַּמִּדְבָּר. {ס} 29 and honey, and curd, and sheep, and cheese of kine, for David, and for the people that were with him, to eat; for they said: 'The people is hungry, and faint, and thirsty, in the wilderness.' {S}

Hungry from {not eating} bread, thirsty from {not drinking water}. Faint from what? Is it not from {lack of} washing?
And perhaps it is from {not} wearing sandals?

Rav Nachman bar Yitzchak said: From here {can we show that it means washing rather than wearing sandals}: {Mishlei 25:25}

כה מַיִם קָרִים, עַל-נֶפֶשׁ עֲיֵפָה; וּשְׁמוּעָה טוֹבָה, מֵאֶרֶץ מֶרְחָק. 25 As cold waters to a faint soul, so is good news from a far country.
And perhaps it means from drinking {water}? Does it state in the nefesh? Upon the nefesh it states.
{One might add that napishtu means neck in Akkadian and this is its basic meaning in Biblical Hebrew, so it states "on the neck" rather than "in the neck."}

Therefore it means faint from {not} washing.
And it is written {as we stated above in I Kings} - וְכִי הִתְעַנִּיתָ, בְּכֹל אֲשֶׁר-הִתְעַנָּה אָבִי.

How do we know wearing of sandals?
For it is written {II Shmuel 16:30}
ל וְדָוִד עֹלֶה בְמַעֲלֵה הַזֵּיתִים עֹלֶה וּבוֹכֶה, וְרֹאשׁ לוֹ חָפוּי, וְהוּא, הֹלֵךְ יָחֵף; וְכָל-הָעָם אֲשֶׁר-אִתּוֹ, חָפוּ אִישׁ רֹאשׁוֹ, וְעָלוּ עָלֹה, וּבָכֹה. 30 And David went up by the ascent of the mount of Olives, and wept as he went up; and he had his head covered, and went barefoot; and all the people that were with him covered every man his head, and they went up, weeping as they went up.
and it is written {as we stated above in I Kings} - וְכִי הִתְעַנִּיתָ, בְּכֹל אֲשֶׁר-הִתְעַנָּה אָבִי.

How do we know {refraining from} sexual relations?
For it is written {Bereishit 31:50}:
נ אִם-תְּעַנֶּה אֶת-בְּנֹתַי, וְאִם-תִּקַּח נָשִׁים עַל-בְּנֹתַי--אֵין אִישׁ, עִמָּנוּ; רְאֵה, אֱלֹהִים עֵד בֵּינִי וּבֵינֶךָ. 50 If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man being with us; see, God is witness betwixt me and thee.'
אִם-תְּעַנֶּה אֶת-בְּנֹתַי - by withholding sexual relations
וְאִם-תִּקַּח נָשִׁים עַל-בְּנֹתַי - refers to taking other women as additional wifes.

{Yoma 77b}
The Sages learnt {in a brayta}: It is forbidden to wash {on Yom Kippur} a small portion of his body, the same as his entire body. And if he is soiled by clay or by dung, he should wash normally and not be concerned. And it is forbidden to annoint {on Yom Kippur} a small portion of his body, the same as his entire body. And if he was ill or has scabs on his head, he may annoint normally and not be concerned.

Thet taught in the academy of Menashe: Rabban Shimon ben Gamliel says: A woman may wash one hand in water and give bread to a child without concern.
They said regarding Shammai the elder that he did not wish to feed with one hand, and they decreed upon him that he should feed with both hands.

What is the reason? Abaye said: Because of the Shivsa.
To explain, an evil spirit.

The Sages learnt {in a brayta}: One who goes to greet his teacher or father, or he who is greater than him in wisdom may enter water until his neck and need not be concerned.

It was a question to them: A teacher to his student, what? And it was not resolved. Therefore it is forbidden.

Rava permitted the residents of Avar Yemina to enter {water} to protect their fruit.
Abaye said to Rava: There is a brayta which supports you: watchers of fruit may enter until their necks into water without concern.

Rav Yosef permitted the residents of Tarba