Yoma 163

<big><strong>מתני׳</strong></big> התינוקות אין מענין אותן ביוה"כ אבל מחנכין אותן לפני שנה ולפני שנתיים בשביל שיהיו רגילין במצות

<big><b>MISHNAH: </b></big>ONE SHOULD NOT AFFLICT<span class="x" onmousemove="('comment',' To make them fast, to deny them food. Concerning other afflictions, v. supra 78b.');">¹</span> CHILDREN AT ALL ON THE DAY OF ATONEMENT. BUT ONE TRAINS THEM A YEAR OR TWO BEFORE<span class="x" onmousemove="('comment',' The connotation of this is discussed in the GEMARA:');">²</span>

<big><strong>גמ׳</strong></big> השתא בפני שתים מחנכין להו בפני שנה מבעיא אמר רב חסדא לא קשיא הא בחולה הא בבריא

IN ORDER THAT THEY BECOME USED TO RELIGIOUS OBSERVANCES. <big><b>GEMARA: </b></big>Since [the Mishnah has taught already that] two years before [their attaining majority] they must be trained, is it necessary to state that one must do so a year before that time? R'Hisda said: This is no difficulty: the one refers to a healthy<span class="x" onmousemove="('comment',' With a healthy child the training may be started at an earlier year than with a sick or sickly one.');">³</span>

א"ר הונא בן ח' ובן ט' מחנכין אותו לשעות בן י' ובן י"א משלימין מדרבנן בן י"ב משלימין מדאורייתא בתינוקת ורב נחמן אמר בן ט' בן י' מחנכין אותן לשעות בן י"א בן י"ב משלימין מדרבנן בן י"ג משלימין מדאורייתא בתינוק ור' יוחנן אמר השלמה דרבנן ליכא בן י' בן י"א מחנכין אותו לשעות בן י"ב משלימין מדאורייתא

child, the other to a sickly one. R'Huna said: At the age of eight and nine years one trains them by hours,<span class="x" onmousemove="('comment',' Extending the hours of fasting from one hour to another.');">⁴</span> at the age of ten and eleven they must fast to the end of the day, by Rabbinic ordinance.

תנן התינוקות אין מענין אותן ביוה"כ אבל מחנכין אותן לפני שנה ולפני שתים בשלמא לרב הונא ורב נחמן לפני שנה ולפני שתים לפני שנה לדבריהן ולפני שתים לדבריהן

At the age of twelve they must fast to the end of the day by Biblical law, [all this] referring to girls. R'Nahman said: At the age of nine and ten one trains them by hours, at the age of eleven and twelve they must fast to the end of the day by Rabbinic ordinance, at the age of thirteen they must fast to the end of the day by Biblical law, [all this] referring to boys. R'Johanan said: There is no Rabbinic ordinance about the obligation of children to fast to the end of the day.

אלא לרבי יוחנן קשיא אמר לך רבי יוחנן מאי שנה או שתים סמוך לפירקן

But, at the age of ten and eleven one trains them by hours, at the age of twelve they must fast to the end of the day by Biblical law. We learned: ONE SHOULD NOT AFFLICT THE CHILDREN AT ALL ON THE DAY OF ATONEMENT, BUT ONE TRAINS THEM A YEAR OR TWO BEFORE. That will be right according to R'Huna and R'Nahman: A YEAR OR TWO BEFORE [means] a year before, according to Rabbinic law, or two years before, according to Biblical law.<span class="x" onmousemove="('comment',' So Rashi, v. Bah; v. next note. Cur. edd. according to rabbinic law. On interpretation of this reading v. Wilna Gaon, Glosses.');">⁵</span>

ת"ש דתני רבה בר שמואל תינוקות אין מענין אותן ביוה"כ אבל מחנכין אותן שנה או שתים סמוך לפירקן בשלמא לר' יוחנן ניחא אלא לרב הונא ולרב נחמן קשיא אמרי לך רבנן מאי חינוך נמי דקתני השלמה

But according to R'Johanan, there is a difficulty!<span class="x" onmousemove="('comment',' Whereas R. Huna and R. Nahman could explain 'BEFORE' as meaning 'before they are obliged by Rabbinic law' to fast to the end of the day. R. Johanan holds there is no Rabbinic ordinance compelling children to fast to the end of the day, and would be unable to account for this text.');">⁶</span> R'Johanan will tell you: 'One or two years before means: before their reaching maturity.<span class="x" onmousemove="('comment',' His answer is simple; 'before' means 'before maturity', when yet the obligation to fast to the end of the day does not apply.');">⁷</span> Come and hear: For Rabbah B'Samuel taught: One does not afflict children on the Day of Atonement, but one trains them a year, or two, before their attaining maturity.

ומי קרי לחינוך השלמה והא תניא אי זה חינוך היה רגיל לאכול בשתי שעות מאכילין אותו לשלש בשלש מאכילין אותו בארבע אמר רבא בר עולא תרי חנוכי הוו

That will be right according to R'Johanan, but according to R'Huna and R'Nahman this presents a difficulty. - [These] Rabbis will tell you: 'Training' here means 'fasting to the end of the day'. But has 'training' the meaning of 'fasting to the end of the day'?

<big><strong>מתני׳</strong></big> עוברה שהריחה מאכילין אותה עד שתשיב נפשה חולה מאכילין אותו ע"פ בקיאין ואם אין שם בקיאין מאכילין אותו על פי עצמו עד שיאמר די

Was it not taught: What is training? If he was accustomed to eat at the second hour [eight o'clock],<span class="x" onmousemove="('comment',' According to the Jewish calculation for ritual purposes, every day, summer and winter, has twelve hours, every night twelve hours. The hours, however, vary in duration. In December an hour may consist of forty minutes, in June of ninety minutes. In Tishri (usually September) an hour would have about sixty minutes. The first hour of the day would be from six to seven, the second from seven to eight. 'At the second hour' would thus correspond to 'about eight o'clock'.');">⁸</span> one feeds him now at the third hour [nine o'clock]; if he was accustomed to eat at the third hour, one feeds him now at the fourth.<span class="x" onmousemove="('comment',' This indicates, at any rate, that 'training' means 'training by the extension of hours', not 'fasting to the end of the day'.');">⁹</span>

<big><strong>גמ׳</strong></big> ת"ר עוברה שהריחה בשר קודש או בשר חזיר תוחבין לה כוש ברוטב ומניחין לה על פיה אם נתיישבה דעתה מוטב ואם לאו מאכילין אותה רוטב עצמה ואם נתיישבה דעתה מוטב ואם לאו מאכילין אותה שומן עצמו שאין לך דבר שעומד בפני פקוח נפש חוץ מע"ז וגילוי עריות ושפיכות דמים

Raba B''Ulla said, There are two kinds of training.<span class="x" onmousemove="('comment',' Raba replies that the term 'training' is being used in both senses.');">¹⁰</span> <big><b>MISHNAH: </b></big>IF A WOMAN WITH CHILD SMELT,<span class="x" onmousemove="('comment',' Smelt a dish on the Day of Atonement and has a morbid desire for it.');">¹¹</span> SHE MUST BE GIVEN TO EAT UNTIL SHE FEELS RESTORED.

ע"ז מנלן דתניא ר"א אומר אם נאמר (דברים ו, ה) בכל נפשך למה נאמר (דברים ו, ה) בכל מאדך ואם נאמר בכל מאדך למה נאמר בכל נפשך

A SICK PERSON IS FED AT THE WORD OF EXPERTS.<span class="x" onmousemove="('comment',' Physicians.');">¹²</span> AND IF NO EXPERTS ARE THERE, ONE FEEDS HIM AT HIS OWN WISH UNTIL HE SAYS: ENOUGH. <big><b>GEMARA: </b></big>Our Rabbis taught: If a woman with child smelt the flesh of holy flesh, or of pork, we put for her a reed into the juice and place it upon her mouth.

אם יש לך אדם שגופו חביב עליו מממונו לכך נאמר בכל נפשך ואם יש לך אדם שממונו חביב עליו מגופו לכך נאמר ובכל מאדך

If thereupon she feels that her craving has been satisfied, it is well. If not, one feeds her with the juice itself. If thereupon her craving is satisfied it is not one feeds her with the fat meat itself, for there is nothing that can stand before [the duty of] saving life with the exception of idolatry, incest<span class="x" onmousemove="('comment',' Including adultery.');">¹³</span>

גילוי עריות ושפיכת דמים מנא לן דתניא רבי אומר (דברים כב, כו) כי כאשר יקום איש על רעהו ורצחו נפש כן הדבר הזה וכי מה ענין למדנו מרוצח לנערה המאורסה

and bloodshed [which are prohibited in all situations]. Whence do we know that about idolatry? For it was taught: R'Eliezer said: Since it is said, With all thy soul,<span class="x" onmousemove="('comment',' Deut. VI, 5. The word 'meod', usually translated as 'might', is here interpreted as 'economic might', money.');">¹⁴</span>

אלא ה"ז בא ללמד ונמצא למד מה נערה המאורסה ניתן להצילה בנפשו אף רוצח (כו') מה רוצח יהרג ואל יעבור אף נערה המאורסה יהרג ואל יעבור

why is it said: With all thy might?<span class="x" onmousemove="('comment',' Deut. VI, 5. The word 'meod', usually translated as 'might', is here interpreted as 'economic might', money.');">¹⁴</span> And since it is said: 'With all thy might', why is it said: 'With all thy soul'? [I comes to tell you that]<span class="x" onmousemove="('comment',' Life is more important than 'money' or 'might'. Why then the mention of both? If one is commanded to love the Lord even with all one's soul, viz., so that one would surrender life in the service of Him, it is self-evident and therefore superfluous to mention the obligation to love Him with all one's money, viz.,to be willing to surrender one's possessions to Him.');">¹⁵</span> if there be a man whose life is more cherished by him than his money, for him it is said: 'With all thy soul'; and if there be a person to whom his money is dearer than his life, for him it is sai 'With all thy might'.<span class="x" onmousemove="('comment',' Scripture takes account of people's idiosyncrasies, the Lord, Who gave the Torah to Moses, knoweth the heart of man.');">¹⁶</span> Whence do we know it about incest and bloodshed? - Because it was taught: Rabbi said, For as when a man rises against his neighbor, and slayeth him, even so is this matter.<span class="x" onmousemove="('comment',' Deut. XXII, 26 referring to the rape of a betrothed maiden.');">¹⁷</span> What matter do we infer for [the rape of] a betrothed maiden from a murderer? - Rather: What was meant to teach, learns itself:<span class="x" onmousemove="('comment',' Lit.,' Behold this one comes to teach and turns out a learner'. This passage is intended to throw light on another one, whereas it receives light therefrom.');">¹⁸</span> Just as in the case of a betrothed maiden it is lawful to save her at the expense of his [the would-be raper's] life, thus also in the case of a murderer. And just as in the case of [an order to] shed blood one should rather be killed oneself than transgress [the prohibition of murder], thus also in the case of a [command to rape a] betrothed maiden, one should rather be killed than transgress [the prohibition of violating her].