וגברי היכא מיבדקי אמר ריש לקיש בשעה שעוברים על הגשר גשר ותו לא אימא כעין גשר רב לא עבר במברא דיתיב ביה עכו"ם אמר דילמא מיפקיד ליה דינא עליה ומתפיסנא בהדיה שמואל לא עבר אלא במברא דאית ביה עכו"ם אמר שטנא בתרי אומי לא שליט
And why particularly in childbirth? — Raba said, When the ox is fallen, sharpen the knife. Abaye said, Let the bondmaid increase her rebellion: it will all be punished by the same rod. R. Hisda said, Leave the drunkard alone: he will fall of himself. Mar 'Ukba said, When the shepherd is lame, and the goats are fleet, at the gate of the fold are words, and in the fold there is the account. R. Papa said, At the gate of the shop there are many brothers and friends; at the gate of loss<span class="x" onmousemove="('comment',' Rashi. Levi, Worterbuch s.v. [H] conjectures that [H] should be read instead of [H]: he translates as Rashi: where there is loss. Jast.: at the prison gate, Krauss in T.A. II, p. 699, n. 435 appears to translate: at the toll-gate, and this is a reference to the severity with which tolls were exacted.
');"><sup>4</sup></span> there are neither brothers nor friends.<span class="x" onmousemove="('comment',' These are a series of proverbs, the general tenor of which is that when danger is near, one's faults are remembered and punished. Childbirth is dangerous, and that is when a woman is punished for her transgressions. — Mar 'Ukba's proverb means: the shepherd waits until the goats are by the gate of the fold or pen, and then rebukes and punishes them.
');"><sup>5</sup></span>
Sefer HaChinukh
And the essence of confession that we received from our Rabbis and that is the custom of all of Israel to say during the Days of Repentance is, "However, we have sinned, we have been guilty, etc." And they, may their memory be blessed, said in Shabbat 32a in the chapter [entitled] Bemeh Madlikin, "One who became ill and tended toward death, they say to him, 'Confess,' as it is the way of all those executed to confess." And so [too,] in Tractate Semachot, it is taught, "One who tended toward death, they say to him, 'Confess before you do not die. Many confessed and did not die, and many who did not confess died and many that are walking in the marketplace [have] confessed, as you live from the merit of your confessing.'" If he can confess orally, he [should do so], and if not, he [should] confess in his heart. And Rabbi Moshe ben Nachman (Ramban), may his memory be blessed, wrote (in Torat HaAdam, Chapter of the End, regarding confession) that he received [a tradition] from pious men and men of good deeds, that such is the confession of someone on his deathbed: "I admit in front of You, Lord, my God and God of my fathers, that my healing is in Your hands and my death is in Your hands. May it be the will in front of You that You heal me [with] a complete healing. But if I die, let my death be atonement for all of my sins and my iniquities and my rebellion that I have sinned and been iniquitous and rebelled in front of You; and let my portion be in the Garden of Eden, and make me merit the World to Come that is safeguarded for the righteous." And remember this order, to say sins first, and afterwards iniquities and afterwards rebellion - the way we have mentioned, "I have sinned, I have been iniquitous, I have rebelled (chatati, aaviti, pashaati)." As Rabbi Meir and the Sages already disagreed about this in the Gemara (Yoma 36a): Rabbi Meir reasons that it is the opposite, that we say like Moshe said, "Who carries iniquity, rebellion and sin" (Exodus 34:7). But the law is like the Sages who reason that one mentions sins first. And the reason for the matter is explained in the Gemara.
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