Yoma 148

כוי בריה בפני עצמה היא דאי לא תימא הכי הא דאמר רב אידי בר אבין אף כל לאתויי כוי כוי ספיקא הוא איצטריך קרא לרבויי ספיקא אלא בריה שאני הכא נמי בריה שאני

the koy is a creature by itself. For if you were not to say so, how could R'Idi B'Abin say: 'Also all' include the koy,<span class="x" onmousemove="('comment',' V. Hul. ');">¹</span>

ת"ר (ויקרא טז, כט) תענו את נפשותיכם יכול ישב בחמה או בצנה כדי שיצטער תלמוד לומר (ויקרא טז, כט) וכל מלאכה לא תעשו מה מלאכה שב ואל תעשה אף ענוי נפש שב ואל תעשה

since the koy is a doubtful case and surely no Scriptural text is necessary to cover doubtful cases. Hence [what you must say is] a 'creature by itself' is a different case, thus also here [say] 'a creature by its is a different case.

ואימא היכא דיתיב בשימשא וחיים ליה לא נימא ליה קום תוב בטולא יתיב בטולא וקריר ליה לא נימא ליה קום תוב בשימשא דומיא דמלאכה מה מלאכה לא חלקת בה אף ענוי לא תחלוק בו

Our Rabbis taught: Ye shall afflict your souls.<span class="x" onmousemove="('comment',' Lev. XVI, 29.');">²</span> One might assume that one must sit in heat or cold in order to afflict oneself, therefore the text reads: And ye shall do no manner of work;<span class="x" onmousemove="('comment',' Lev. XVI, 29.');">²</span>

תניא אידך תענו את נפשותיכם יכול ישב בחמה ובצנה ויצטער ת"ל וכל מלאכה לא תעשו מה מלאכה דבר שחייבין עליו במקום אחר אף ענוי נפש שחייבין עליו במקום אחר ואי זה זה זה פגול ונותר

just as the [prohibition of] labour [means]: sit and do nothing, so does [the enjoinment of] affliction [signify]: sit and do nothing.<span class="x" onmousemove="('comment',' The affliction enjoined is negative; deny to yourself certain things, abstain from them. It does not demand self-affliction by specific activity, such as sitting in the sun on a hot day.');">³</span> But say perhaps: If one sit in the sun and is warm, one may not say unto him: rise and sit in the shade; or, when he sits in the shade and is cool, one may not tell him: rise and sit in the sun?<span class="x" onmousemove="('comment',' In this case affliction would take the negative form of abstaining from comfort, in accord with the proposition suggested.');">⁴</span>

אביא פגול ונותר שהן בכרת ולא אביא את הטבל שאינו בכרת ת"ל תענו ועניתם את נפשותיכם ריבה

- It is as with labour: Just as you have made no distinction with regard to labour, so in connection with the [prescribed] affliction<span class="x" onmousemove="('comment',' Labour, in any form, is prohibited. Just as one is not obliged to engage in positive work of affliction, the negative form of abstention from getting comfort. Hence, just as one need not go out of comfortable shade into the sun for the purpose of afflicting oneself, so need one not abstain from a change into shade in order to be afflicted in the sun.');">⁵</span> is no distinction to be made.

אביא הטבל שהוא במיתה ולא אביא את הנבילה שאינה במיתה ת"ל תענו ועניתם את נפשותיכם ריבה

Another [Baraitha] taught: 'Ye shall afflict your souls'. One might assume that one must sit in heat or cold to afflict oneself, therefore Scripture said: 'And ye shall do no manner of work'.

אביא את הנבילה שהוא בלאו ולא אביא את החולין שאינן בלאו ת"ל תענו ועניתם את נפשותיכם ריבה

Just as in connection with work [the reference is to] something for which one may become culpable also in another connection,<span class="x" onmousemove="('comment',' Namely on the Sabbath.');">⁶</span> so with affliction it is to something for which one might become culpable in another connection, and what is that? 'An abhorred thing',<span class="x" onmousemove="('comment',' A sacrifice rejected in consequence of an improper intention in the mind of the sacrificing priest, v. Lev. VII, 18.');">⁷</span>

אביא החולין שאינן בקום אכול ולא אביא את התרומה שהיא בקום אכול ת"ל תענו ועניתם את נפשותיכם ריבה אביא את התרומה שאינה בבל תותירו ולא אביא את הקדשים שהן בבל תותירו תלמוד לומר תענו ועניתם את נפשותיכם ריבה

or that which remaineth.<span class="x" onmousemove="('comment',' Portions of sacrifices left over beyond the legal time.');">⁸</span> I shall then include only 'the abhorred thing' or that which remaineth, because the penalty there is extirpation but not include tebel,<span class="x" onmousemove="('comment',' Produce forbidden until the priestly gifts have been separated.');">⁹</span>

ואם נפשך לומר הרי הוא אומר (ויקרא כג, ל) והאבדתי את הנפש ההיא ענוי שהוא אבידת הנפש ואיזה זה זה אכילה ושתיה

since the penalty involved therein is not extirpation, therefore the text reads: 'Ye shall afflict', 'and ye sha afflict your souls',<span class="x" onmousemove="('comment',' Lev. XVI, 31.');">¹⁰</span> which is inclusive.

מאי ואם נפשך לומר וכי תימא בעריות קא מישתעי קרא הרי הוא אומר והאבדתי הנפש ענוי שיש בו אבידת נפש ואי זה זה זה אכילה ושתיה

I might then include tebel, the punishment in connection with which is death,<span class="x" onmousemove="('comment',' At the hands of heaven.');">¹¹</span> but not include carrion, the penalty for eating which is not death, therefore the text reads: 'Ye shall afflict', 'and ye shall afflict your souls', which is inclusive.

דבי רבי ישמעאל תנא נאמר כאן ענוי ונאמר להלן ענוי מה להלן ענוי רעבון אף כאן ענוי רעבון

I might then include the [eating of] carr which involves a [transgression of a] prohibition, but not profane food, [the eating of] which is not prohibited at all, therefore Scripture said: 'Ye shall afflict', 'and ye shall afflict your souls', which is inclusive. I might then include profane food, the eating of which is not commanded, but exclude terumah,<span class="x" onmousemove="('comment',' The priest's share of the crop, one fiftieth of the dough, Num. XVIII, 8, 25.');">¹²</span>

ונילף (בראשית לא, נ) מאם תענה את בנותי דנין ענוי דרבים מענוי דרבים ואין דנין ענוי דרבים מענוי דיחיד

the eating of which is commanded, therefore Scripture said: 'Ye shall afflict', 'and ye shall afflict your souls which is inclusive. I might then include terumah, which is not subject to the law concerning remaining over, but exclude holy sacrifices, in connection with which the law concerning remaining over applies, therefore the text reads: 'Ye shall afflict', 'and ye shall afflict your souls', which is inclusive.

ונילף מענוי דמצרים דכתיב (דברים כו, ז) וירא את ענינו ואמרינן זו פרישות דרך ארץ אלא דנין ענוי בידי שמים מענוי בידי שמים ואין דנין ענוי בידי שמים מענוי בידי אדם

And if you should hav any remark [in objection thereto], [I can reply], Behold Scripture said: And I will destroy that soul,<span class="x" onmousemove="('comment',' Lev. XXIII, 30.');">¹³</span> i.e., an affliction which causes a destruction of life, and what is that but [the denial of] eating and drinking?

(דברים ח, טז) המאכילך מן במדבר למען ענותך רבי אמי ורבי אסי חד אמר אינו דומה מי שיש לו פת בסלו למי שאין לו פת בסלו וחד אמר אינו דומה מי שרואה ואוכל למי שאינו רואה ואוכל

What is [meant by]: And if you should have any remark [in objection thereto]? - One might have said Scripture speaks here of marital intercourse,<span class="x" onmousemove="('comment',' The term 'affliction' is used for the abstention therefrom, as well as for rape, in the Talmud (infra 77a) as well as in the Bible, Deut. XXII, 24 and elsewhere.');">¹⁴</span> therefore the text reads: 'And I will destroy that soul', i.e., an afflic which causes the destruction of life, and that is [the abstention from] eating and drinking.

אמר רב יוסף מכאן רמז לסומין שאוכלין ואין שבעין אמר אביי הלכך מאן דאית ליה סעודתא לא ליכלה אלא ביממא א"ר זירא מאי קרא (קהלת ו, ט) טוב מראה עינים מהלך נפש אמר ר"ל טוב מראה עינים באשה יותר מגופו של מעשה שנאמר טוב מראה עינים מהלך נפש

The School of R'Ishmael taught: Here the phrase 'affliction' is used, and there<span class="x" onmousemove="('comment',' Ibid. VIII, 3.');">¹⁵</span> the term 'affliction' is used; just as there a affliction through hunger is meant, so is here an affliction through hunger meant.

(משלי כג, לא) כי יתן בכוס עינו יתהלך במישרים ר' אמי ור' אסי חד אמר כל הנותן

But let us infer from: 'If thou shalt afflict my daughters'?<span class="x" onmousemove="('comment',' Gen. XXXI, 50.');">¹⁶</span> - One should infer concerning the affliction of a community from another affliction of a community, but not for the affliction of a community from the affliction of an individual. But let us infer it from the 'affliction' in Egypt, as it is said: And [the Lord] saw our affliction,<span class="x" onmousemove="('comment',' Deut. XXVI, 7.');">¹⁷</span> and in connection with which we said: This is the enforced abstinence from marital intercourse? - Rather [answer thus]: One infers for a heavenly affliction from another heavenly affliction, but one should not infer concerning a heavenly affliction from an affliction through human beings.<span class="x" onmousemove="('comment',' It was God who afflicted Israel in the wilderness, Who bids them afflict themselves - thus may be said to afflict them Himself- on the Day of Atonement, whereas in Egypt it was Pharaoh who afflicted them.');">¹⁸</span> Who fed thee in the wilderness with manna. that He might afflict thee.<span class="x" onmousemove="('comment',' Deut. VIII, 16.');">¹⁹</span> R'Ammi and R'Assi [are disputing], one said, You cannot compare one who has bread in his basket with one who has none,<span class="x" onmousemove="('comment',' V. Supra 18b.');">²⁰</span> the other said: You cannot compare one who sees what he eats with one who does not see what he is eating.<span class="x" onmousemove="('comment',' The taste of the manna according to tradition varied according to one's liking (v. infra) , so that he who ate it did not see actually the thing which he was tasting].');">²¹</span> R'Joseph said: This is an allusion to [the reason] why blind people eat on without becoming satisfied. Abaye said: Therefore let him who has a meal eat only in daylight. R'Zera said: What Scriptural verse intimates that? Better is the seeing of the eyes than the wandering of the desire.<span class="x" onmousemove="('comment',' Eccl. VI, 9.');">²²</span> Resh Lakish said: Better is the pleasure of looking at a woman than the act itself as it is said: 'Better is the seeing of the eyes than the wandering of the desire'. When it giveth its colour in the cup, when it glideth down smoothly.<span class="x" onmousemove="('comment',' Prov. XXIII, 31.');">²³</span> R'Ammi and R'Assi [dispute concerning it], one said: Whosoever fixes