Yoma 174

אתא ר' חייא הדר לרישא עייל בר קפרא הדר לרישא אתא ר"ש ברבי הדר לרישא אתא ר' חנינא (בר) חמא אמר כולי האי נהדר וניזיל לא הדר איקפיד ר' חנינא אזל רב לגביה תליסר מעלי יומי דכפורי ולא איפייס

R'Hiyya, whereupon Rab started again from the beginning; as Bar Kappara entered, he started again from the beginning; as R'Simeon, the son of Rabbi entered, he started again from the beginning. But when R'Hanina B'Hama entered, he said: So often shall I go back? And he did not go over it again.

והיכי עביד הכי והאמר ר' יוסי בר חנינא כל המבקש מטו מחבירו אל יבקש ממנו יותר משלש פעמים רב שאני ור' חנינא היכי עביד הכי והאמר רבא כל המעביר על מדותיו מעבירין לו על כל פשעיו

R'Hanina took that amiss. Rab went to him on thirteen eves of the Day of Atonement, but he would not be pacified. But how could he do so, did not R'Jose B'Hanina Say: One who asks pardon of his neighbour need not do so more than three times?<span class="x" onmousemove="('comment',' V. supra p. 435.');">¹</span>

אלא ר' חנינא חלמא חזי ליה לרב דזקפוהו בדיקלא וגמירי דכל דזקפוהו בדיקלא רישא הוי אמר שמע מינה בעי למעבד רשותא ולא איפייס כי היכי דליזיל ולגמר אורייתא בבבל

- It is different with Rab.<span class="x" onmousemove="('comment',' He goes beyond what the law requires, his humility and kindness refuse to recognize limits in such matters.');">²</span> But how could R'Hanina act so [unforgivingly]? Had not Raba said that if one passes over his rights, all his transgressions are passed over [forgiven]? - Rather: R'Hanina had seen in a dream that Rab was being hanged on a palm tree, and since the tradition is that one who in a dream is hanged on a palm tree will become head [of an Academy] he concluded that authority will be given to him, and so he would not be pacified, to the end that he departed to teach Torah in Babylon.<span class="x" onmousemove="('comment',' After the death of Raba, R. Hanina became head of the Academy (v. Keth. 103b) and he interpreted the dream to mean that he would die soon, to make place for Rab. In order to allow for another interpretation, with less fatal results to himself of that vision, he refused to become reconciled to Rab, forcing the latter to go to Babylon, where in accord with that dream he did become before long head of the School of Sura.');">³</span>

ת"ר מצות וידוי ערב יוה"כ עם חשכה אבל אמרו חכמים יתודה קודם שיאכל וישתה שמא תטרף דעתו בסעודה ואע"פ שהתודה קודם שאכל ושתה מתודה לאחר שיאכל וישתה שמא אירע דבר קלקלה בסעודה ואף על פי שהתודה ערבית יתודה שחרית שחרית יתודה במוסף במוסף יתודה במנחה במנחה יתודה בנעילה

Our Rabbis taught: The obligation of confession of sins comes on the eve of the Day of Atonement, as it grows dark. But the Sages said: Let one confess before one has eaten and drunk, lest one become upset<span class="x" onmousemove="('comment',' Through drink.');">⁴</span> in the course of the meal.

והיכן אומרו יחיד אחר תפלתו ושליח צבור אומרו באמצע מאי אמר אמר רב אתה יודע רזי עולם ושמואל אמר ממעמקי הלב ולוי אמר ובתורתך כתוב לאמר ר' יוחנן אמר רבון העולמים

And although one has confessed before eating and drinking, he should confess again after having eaten and drunk, because perchance some wrong has happened in the course of the meal, And although he has confessed during the evening prayer, he should confess again during the morning prayer; [and although he has confessed] during the morning prayer, he should do so again during the Musaf [additional prayer]. And although he had confessed during the Musaf, he should do so again during the afternoon prayer; and although he had done so in the afternoon prayer, he should confess again in the Ne'ilah [concluding prayer]. And when shall he say [the confession]?

ר' יהודה אמר כי עונותינו רבו מלמנות וחטאתינו עצמו מספר רב המנונא אמר אלהי עד שלא נוצרתי איני כדאי עכשיו שנוצרתי כאילו לא נוצרתי עפר אני בחיי ק"ו במיתתי הרי אני לפניך ככלי מלא בושה וכלימה יהי רצון מלפניך שלא אחטא ומה שחטאתי מרוק ברחמיך אבל לא ע"י יסורין והיינו וידויא דרבא כולה שתא ודרב המנונא זוטא ביומא דכפורי

The individual after his 'Amidah Prayer',<span class="x" onmousemove="('comment',' The 'Amidah, the prayer par excellence.');">⁵</span> the public reader in the middle thereof. What is it [the confession]? - Rab said: 'Thou knowest the secrets of eternity'.<span class="x" onmousemove="('comment',' V. P.B., p. 259.');">⁶</span>

אמר מר זוטרא לא אמרן אלא דלא אמר אבל אנחנו חטאנו אבל אמר אבל אנחנו חטאנו תו לא צריך דאמר בר המדודי הוה קאימנא קמיה דשמואל והוה יתיב וכי מטא שליחא דצבורא ואמר אבל אנחנו חטאנו קם מיקם אמר שמע מינה עיקר וידוי האי הוא

Samuel said: From the depths of the heart.<span class="x" onmousemove="('comment',' [Probably the same as the prayer mentioned by Rab, except that Samuel substitutes 'The depths of the Heart' for 'secrets of the eternity' V. D.S. a.l.].');">⁷</span> Levi said: And in thy Torah it is said. .<span class="x" onmousemove="('comment',' [For us this day He shall make atonement for you (Rashi) ; v. P. B., p. 257].');">⁸</span>

תנן התם בשלשה פרקים בשנה כהנים נושאין את כפיהן ארבעה פעמים ביום בשחרית במוסף במנחה ובנעילת שערים ואלו הן שלשה פרקים בתעניות ובמעמדות וביום הכפורים

R'Johanan said: Lord of the Universe, [etc.].<span class="x" onmousemove="('comment',' V. P.B., p. 7.');">⁹</span> Rab Judah: 'Our iniquities are too many to count, and our sins too numerous to be counted'. R'Hamnuna said: 'My God, before I was formed, I was of no worth, and now that I have been formed, it is as if I had not been formed.

מאי נעילת שערים רב אמר צלותא יתירתא ושמואל אמר מה אנו מה חיינו מיתיבי אור יוה"כ מתפלל שבע ומתודה בשחרית מתפלל שבע ומתודה במוסף מתפלל שבע ומתודה במנחה מתפלל שבע ומתודה בנעילה מתפלל שבע ומתודה

I am dust in my life, how much more in my death. Behold I am before Thee like a vessel full of shame and reproach. May it be thy will that I sin no more, and what I have sinned wipe away in Thy mercy, but not through suffering'.<span class="x" onmousemove="('comment',' V. P.B., p. 263.');">¹⁰</span>

תנאי היא דתניא יום הכפורים עם חשיכה מתפלל שבע ומתודה וחותם בוידוי דברי ר"מ וחכמים אומרים מתפלל שבע ואם רצה לחתום בוידוי חותם תיובתא דשמואל תיובתא

That was the confession [of sins] used by Rab all the year round, and by R'Hamnuna the younger, on the Day of Atonement. Mar Zutra said: All that [is necessary only] when he did not say: 'Truly, we have sinned'.<span class="x" onmousemove="('comment',' V. P.B., p. 258.');">¹¹</span> but if he had said: 'Truly, we have sinned', no more is necessary, for Bar Hamdudi said: Once I stood before Samuel, who was sitting, and when the public reader came up and said: 'Truly, we have sinned', he rose.

עולא בר רב נחית קמיה דרבא פתח באתה בחרתנו וסיים במה אנו מה חיינו ושבחיה רב הונא בריה דרב נתן אמר ויחיד אומרה אחר תפלתו

Hence he inferred that this was the main confession. We learned elsewhere: On three occasions of the year the priests raise their hands [in benediction] four times during the day; at the morning prayer, at Musaf, at Minhah [afternoon prayer] and at the closing of the [Temple] gates. Viz. , on fast days, at the ma'amads and on the Day of Atonement.<span class="x" onmousemove="('comment',' For notes v. Ta'an., Sonc. ed., p. 136.');">¹²</span>

אמר רב תפלת נעילה פוטרת את של ערבית רב לטעמיה דאמר צלותא יתירא היא וכיון דצלי ליה תו לא צריך

What [is the prayer at] 'the closing of the [Temple] gates'? - Rab said: An extra prayer.<span class="x" onmousemove="('comment',' I.e., an extra Amidah consisting of the usual seven benedictions like all the other Amidahs of Festivals.');">¹³</span> Samuel said: 'Who are we, what is our life, etc.'?<span class="x" onmousemove="('comment',' Through drink.');">⁴</span> The following objection was raised: On the evening of the Day of Atonement one reads seven [benedictions]<span class="x" onmousemove="('comment',' I.e., the Amidah, cf. n. 2.');">¹⁵</span>

ומי אמר רב הכי והאמר רב הלכה כדברי האומר תפלת ערבית רשות לדברי האומר חובה קאמר

and then makes the confession, in the morning prayer one reads seven [benedictions] and makes confession, at Musaf one reads the seven [benedictions] and makes confession, at Minhah one reads the seven [benedictions] and makes confession, and at Ne'ilah one reads the seven [benedictions] and makes confession?<span class="x" onmousemove="('comment',' This contradicts Samuel's opinion.');">¹⁶</span> [And further was]<span class="x" onmousemove="('comment',' [So emended by Ronsburg, v. Marginal Glosses; cur. edd. This is a point of dispute between Tannas, v. note 8].');">¹⁷</span> it taught: On the Day of Atonement as it becomes dark one reads the seven benedictions and makes confession, and concludes with the confession<span class="x" onmousemove="('comment',' [I.e., he ends the middle benedictions of the 'Amidah with the usual formula, Blessed art Thou O Lord . . Who forgivest (Rashi) .]');">¹⁸</span>

מיתיבי אור יום הכפורים מתפלל שבע ומתודה שחרית שבע ומתודה מוסף שבע ומתודה בנעילה מתפלל שבע ומתודה ערבית מתפלל שבע מעין שמונה עשרה רבי חנינא בן גמליאל משום אבותיו מתפלל שמונה עשרה שלימות

- that is the view of R'Meir, whereas the Sages say: He should read the seven [benedictions], and if he wishes to conclude with the confession, he may do so. That would be a refutation of Samuel?<span class="x" onmousemove="('comment',' [Here at any rate all agree that at the concluding service there is an Amidah in contradiction to Samuel. MS.M. deletes this and reads in the Baraitha. But the Sages say he need not read the seven (benedictions) , which would be in support of Samuel. Thus the view of Samuel is 'a point of' dispute among Tannas'. V. n. 6; cur. edd. present a conflated text].');">¹⁹</span> - It is a refutation.' Ulla B'Rab came down [to the reader's desk] before Raba, commencing the Ne'ilah prayer with 'Thou hast chosen us and concluding with 'What are we, what is our life', and he praised him. R'Huna B'Nathan said: The individual should say it<span class="x" onmousemove="('comment',' I.e., What are we, etc.');">²⁰</span> after his prayer. Rab said: The concluding prayer exempts from evening prayer [to follow]. Rab goes according to his idea that it is all extra prayer, and since one has said it already [at dusk] it is not required any more. But did Ra say so? Did not Rab say: The halachah is according to the view that the evening Prayer is not obligatory?<span class="x" onmousemove="('comment',' In which case there is no point in his present ruling.');">²¹</span> He said this on the view that it is obligatory.<span class="x" onmousemove="('comment',' Not arguing for himself, but for the scholar of the opposite view.');">²²</span> An objection was raised: On the evening of the Day of Atonement he should read seven [benedictions] and make confession, in the morning also seven and make confession, at Musaf also seven and make confession, at Minah also seven and make confession,<span class="x" onmousemove="('comment',' So MS.M..');">²³</span> at Ne'ilah also seven and make confession, at the evening Prayer he reads seven benedictions [the seventh consisting of] the substance of the eighteen benedictions.<span class="x" onmousemove="('comment',' V. Ber. 29a.');">²⁴</span> R'Hanina B'Gamaliel said in the name of his ancestors: One must read the complete prayer of eighteen benedictions,