## Taanit Daf 11a

###### Taanit 11a:1
[Taanit 11a:1](https://torahapp.org/share/book/Taanit/r/11a:1)

דְּיָתֵיב בְּאַרְבָּא. אִי נָמֵי, דְּקָאָזֵיל מֵאַוּוֹנָא לְאַוּוֹנָא.

**William Davidson Edition - English:**
is in a case **where he is sitting in a boat.** The traveler must be concerned about his food supply, but he need not worry that the jostling of the road might force him to exert himself, which has a tendency to cause digestive problems. **Alternatively,** the practical difference is in a case **where he is traveling from station [*avna*] to station.** Here the exertion of the road might cause digestive problems, but one need not be concerned about running out of food, as he can resupply along the way.


###### Taanit 11a:2
[Taanit 11a:2](https://torahapp.org/share/book/Taanit/r/11a:2)

רַב פָּפָּא — כׇּל פַּרְסָה וּפַרְסָה אָכֵיל חֲדָא רִיפְתָּא. קָסָבַר, מִשּׁוּם מַעְיָינָא.

**William Davidson Edition - English:**
The Gemara relates that when **Rav Pappa** traveled, along **each and every parasang** he would **eat one** loaf of **bread.** Rav Pappa did so because he **maintained** that the prohibition was **due to** the **bowels,** and as he was healthy he was not concerned that travel by road would irritate his digestion.


###### Taanit 11a:3
[Taanit 11a:3](https://torahapp.org/share/book/Taanit/r/11a:3)

אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמַּרְעִיב עַצְמוֹ בִּשְׁנֵי רְעָבוֹן, — נִיצָּל מִמִּיתָה מְשׁוּנָּה, שֶׁנֶּאֱמַר: ״בָּרָעָב פָּדְךָ מִמָּוֶת״. ״מֵרָעָב״ מִיבְּעֵי לֵיהּ, אֶלָּא הָכִי קָאָמַר: בִּשְׂכַר שֶׁמַּרְעִיב עַצְמוֹ בִּשְׁנֵי רְעָבוֹן — נִיצּוֹל מִמִּיתָה מְשׁוּנָּה.

**William Davidson Edition - English:**
**Rav Yehuda said** that **Rav said: Anyone who** has food for himself but nevertheless **starves himself in years of famine will be saved from an unusual death, as it is stated: “In famine, He will redeem you from death”** (Job 5:20). This is derived from the precise wording of the verse. According to its straightforward meaning, instead of “in famine,” it **should have** said: **From famine,** as one is delivered from famine. **Rather, this is what** the verse **is saying: As a reward for starving himself in years of famine,** Job **will be saved from an unusual death.**


###### Taanit 11a:4
[Taanit 11a:4](https://torahapp.org/share/book/Taanit/r/11a:4)

אָמַר רֵישׁ לָקִישׁ: אָסוּר לְאָדָם לְשַׁמֵּשׁ מִטָּתוֹ בִּשְׁנֵי רְעָבוֹן, שֶׁנֶּאֱמַר: ״וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב״. תָּנָא: חֲסוּכֵי בָּנִים מְשַׁמְּשִׁין מִטּוֹתֵיהֶן בִּשְׁנֵי רְעָבוֹן.

**William Davidson Edition - English:**
Similarly, **Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine,** so that children not be born during these difficult years. **As it is stated: “And to Joseph were born two sons before the year of famine came”** (Genesis 41:50). It was **taught** in a *baraita*: Nevertheless, **those without children may have marital relations in years of famine,** as they must strive to fulfill the mitzva to be fruitful and multiply.


###### Taanit 11a:5
[Taanit 11a:5](https://torahapp.org/share/book/Taanit/r/11a:5)

תָּנוּ רַבָּנַן: בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בְּצַעַר וּפֵירַשׁ אֶחָד מֵהֶן, בָּאִין שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁמְּלַוִּין לוֹ לָאָדָם, וּמַנִּיחִין לוֹ יְדֵיהֶן עַל רֹאשׁוֹ, וְאוֹמְרִים: פְּלוֹנִי זֶה שֶׁפֵּירַשׁ מִן הַצִּבּוּר אַל יִרְאֶה בְּנֶחָמַת צִבּוּר.

**William Davidson Edition - English:**
Likewise, **the Sages taught** in a *baraita*: **When the Jewish people is immersed in distress, and one of them separates himself** from the community and does not share their suffering, the **two ministering angels who accompany a person come and place their hands on his head,** as though he was an offering, **and say: This** man, **so-and-so, who has separated himself from the community, let him not see the consolation of the community.**


###### Taanit 11a:6
[Taanit 11a:6](https://torahapp.org/share/book/Taanit/r/11a:6)

תַּנְיָא אִידַּךְ: בִּזְמַן שֶׁהַצִּבּוּר שָׁרוּי בְּצַעַר, אַל יֹאמַר אָדָם: אֵלֵךְ לְבֵיתִי, וְאוֹכַל וְאֶשְׁתֶּה, וְשָׁלוֹם עָלַיִךְ נַפְשִׁי. וְאִם עוֹשֶׂה כֵּן — עָלָיו הַכָּתוּב אוֹמֵר: ״וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה הָרֹג בָּקָר וְשָׁחֹט צֹאן אָכֹל בָּשָׂר וְשָׁתוֹת יָיִן אָכוֹל וְשָׁתוֹ כִּי מָחָר נָמוּת״, מָה כְּתִיב בָּתְרֵיהּ — ״וְנִגְלָה בְאׇזְנָי ה׳ צְבָאוֹת אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמֻתוּן״.

**William Davidson Edition - English:**
A similar idea **is taught in another** *baraita*: **When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace be upon you, my soul. And if he does so, the verse says about him: “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”** (Isaiah 22:13). **And** the prophecy continues with **what is written afterward,** in the following verse: **“And the Lord of hosts revealed Himself in my ears: Surely this iniquity shall not be expiated by you until you die”** (Isaiah 22:14).


###### Taanit 11a:7
[Taanit 11a:7](https://torahapp.org/share/book/Taanit/r/11a:7)

עַד כָּאן מִידַּת בֵּינוֹנִים. אֲבָל בְּמִדַּת רְשָׁעִים, מָה כְּתִיב? ״אֵתָיוּ אֶקְחָה יַיִן וְנִסְבְּאָה שֵׁכָר וְהָיָה כָזֶה יוֹם מָחָר״, מָה כְּתִיב בָּתְרֵיהּ: ״הַצַּדִּיק אָבָד וְאֵין אִישׁ שָׂם עַל לֵב כִּי מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק״.

**William Davidson Edition - English:**
The *baraita* comments: Up **to this point** is the **attribute of middling people,** who merely exclude themselves from the suffering of the community. **However,** with regard **to** the **attribute of wicked people, what is written** about those who hope for more of these days? **“Come, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day,** and much more abundant” (Isaiah 56:12). **And what is written afterward? “The righteous perishes, and no man lays it to heart,** and godly men are taken away, none considering **that the righteous is taken away from the evil to come”** (Isaiah 57:1). This verse teaches that righteous people suffer early death to prevent them from witnessing the harm that will befall these evil people.


###### Taanit 11a:8
[Taanit 11a:8](https://torahapp.org/share/book/Taanit/r/11a:8)

אֶלָּא, יְצַעֵר אָדָם עִם הַצִּבּוּר, שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה רַבֵּינוּ שֶׁצִּיעֵר עַצְמוֹ עִם הַצִּבּוּר, שֶׁנֶּאֱמַר: ״וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ״, וְכִי לֹא הָיָה לוֹ לְמֹשֶׁה כַּר אֶחָד אוֹ כֶּסֶת אַחַת לֵישֵׁב עָלֶיהָ? אֶלָּא כָּךְ אָמַר מֹשֶׁה: הוֹאִיל וְיִשְׂרָאֵל שְׁרוּיִין בְּצַעַר — אַף אֲנִי אֶהְיֶה עִמָּהֶם בְּצַעַר. וְכׇל הַמְצַעֵר עַצְמוֹ עִם הַצִּבּוּר — זוֹכֶה וְרוֹאֶה בְּנֶחָמַת צִבּוּר.

**William Davidson Edition - English:**
The *baraita* continues: **Rather, a person should be distressed together with the community. As we found with Moses our teacher that he was distressed together with the community, as it is stated** during the war with Amalek: **“But Moses’ hands were heavy; and they took a stone, and put it under him, and he sat upon it”** (Exodus 17:12). **But didn’t Moses have one pillow or one cushion to sit upon;** why was he forced to sit on a rock? **Rather, Moses said as follows: Since the Jewish people are immersed in suffering, I too will be with them in suffering,** as much as I am able, although I am not participating in the fighting. The *baraita* adds: **And anyone who is distressed together with the community will merit seeing the consolation of the community.**


###### Taanit 11a:9
[Taanit 11a:9](https://torahapp.org/share/book/Taanit/r/11a:9)

וְשֶׁמָּא יֹאמַר אָדָם: מִי מֵעִיד בִּי? אַבְנֵי בֵיתוֹ שֶׁל אָדָם וְקוֹרוֹת בֵּיתוֹ שֶׁל אָדָם מְעִידִים בּוֹ, שֶׁנֶּאֱמַר: ״כִּי אֶבֶן מִקִּיר תִּזְעָק וְכָפִיס מֵעֵץ יַעֲנֶנָּה״. דְּבֵי רַבִּי שֵׁילָא אָמְרִי: שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת הַמְלַוִּין לוֹ לָאָדָם, הֵן מְעִידִין עָלָיו, שֶׁנֶּאֱמַר: ״כִּי מַלְאָכָיו יְצַוֶּה לָּךְ״.

**William Davidson Edition - English:**
The *baraita* further states: **And lest a person say,** I have acted in secret; **who will testify against me** on the Day of Judgment? The *tanna* explains that the **stones of a person’s house and** the **beams of a person’s house** will **testify against him, as it is stated: “For a stone shall cry out from the wall, and a beam out of the timber shall answer it”** (Habakkuk 2:11). In **the school of Rabbi Sheila they say:** The **two ministering angels who accompany a person** will **testify against him, as it is stated: “For He will give His angels charge over you,** to keep you in all your ways” (Psalms 91:11).


###### Taanit 11a:10
[Taanit 11a:10](https://torahapp.org/share/book/Taanit/r/11a:10)

רַבִּי חִידְקָא אוֹמֵר: נִשְׁמָתוֹ שֶׁל אָדָם הִיא מְעִידָה עָלָיו, שֶׁנֶּאֱמַר: ״מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִיךָ״. וְיֵשׁ אוֹמְרִים: אֵבָרָיו שֶׁל אָדָם מְעִידִים בּוֹ, שֶׁנֶּאֱמַר: ״אַתֶּם עֵדַי נְאֻם ה׳״.

**William Davidson Edition - English:**
**Rabbi Ḥidka said: A person’s soul** will **testify against him, as it is stated: “Keep the doors of your mouth from her who lies in your bosom”** (Micah 7:5). **And some say: A man’s limbs** will **testify against him, as it is stated: “You are My witnesses, says the Lord”** (Isaiah 43:10).


###### Taanit 11a:11
[Taanit 11a:11](https://torahapp.org/share/book/Taanit/r/11a:11)

״אֵל אֱמוּנָה וְאֵין עָוֶל״. ״אֵל אֱמוּנָה״, כְּשֵׁם שֶׁנִּפְרָעִין מִן הָרְשָׁעִים לָעוֹלָם הַבָּא אֲפִילּוּ עַל עֲבֵירָה קַלָּה שֶׁעוֹשִׂין, כָּךְ נִפְרָעִין מִן הַצַּדִּיקִים בָּעוֹלָם הַזֶּה עַל עֲבֵירָה קַלָּה שֶׁעוֹשִׂין.

**William Davidson Edition - English:**
The *baraita* cites another verse that deals with judgment. **“A God of faithfulness and without iniquity,** He is just and righteous” (Deuteronomy 32:4). The *baraita* interprets **“a God of faithfulness”** to mean that **just as punishment is exacted from the wicked in the World-to-Come even for a light transgression that they commit, so too, punishment is exacted from the righteous in this world for a light transgression that they commit.** The righteous suffer their punishment in this world to purify them so they can enjoy the World-to-Come.


###### Taanit 11a:12
[Taanit 11a:12](https://torahapp.org/share/book/Taanit/r/11a:12)

״וְאֵין עָוֶל״, כְּשֵׁם שֶׁמְּשַׁלְּמִין שָׂכָר לַצַּדִּיקִים לָעוֹלָם הַבָּא אֲפִילּוּ עַל מִצְוָה קַלָּה שֶׁעוֹשִׂין, כָּךְ מְשַׁלְּמִין שָׂכָר לָרְשָׁעִים בָּעוֹלָם הַזֶּה אֲפִילּוּ עַל מִצְוָה קַלָּה שֶׁעוֹשִׂין.

**William Davidson Edition - English:**
The *baraita* turns to the second section of the verse: **“And without iniquity.”** This teaches that **just as reward is paid to the righteous in the World-to-Come even for a minor mitzva that they fulfill, so too, reward is paid to the wicked in this world for even a minor mitzva that they fulfill,** to give the wicked all the reward they deserve for the performance of mitzvot in this world, and deprive them of any share in the World-to-Come.


###### Taanit 11a:13
[Taanit 11a:13](https://torahapp.org/share/book/Taanit/r/11a:13)

״צַדִּיק וְיָשָׁר הוּא״, אָמְרוּ: בִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם לְבֵית עוֹלָמוֹ כׇּל מַעֲשָׂיו נִפְרָטִין לְפָנָיו, וְאוֹמְרִים לוֹ: כָּךְ וְכָךְ עָשִׂיתָ בְּמָקוֹם פְּלוֹנִי בְּיוֹם פְּלוֹנִי, וְהוּא אוֹמֵר: הֵן, וְאוֹמְרִים לוֹ: חֲתוֹם! וְחוֹתֵם. שֶׁנֶּאֱמַר: ״בְּיַד כׇּל אָדָם יַחְתּוֹם״. וְלֹא עוֹד, אֶלָּא שֶׁמַּצְדִּיק עָלָיו אֶת הַדִּין, וְאוֹמֵר לָהֶם: יָפֶה דַּנְתּוּנִי, לְקַיֵּים מַה שֶּׁנֶּאֱמַר ״לְמַעַן תִּצְדַּק בְּדׇבְרֶךָ״.

**William Davidson Edition - English:**
With regard to the third section of the verse: **“He is just and righteous,”** the Sages **said: At the hour of a person’s departure to his eternal home, all his deeds are enumerated before him** and are rendered visible to him once again, **and** the deeds themselves **say to him: You did such and such, in such and such a place, on such and such a day, and he says: Yes,** that is exactly what happened. **And they say to him: Sign** a statement that this is correct, **and he signs** it, **as it is stated: “He makes the hand of every man sign”** (Job 37:7). **And not only that,** but after one has been shown all his deeds, **he justifies the judgment upon himself, and says to them: You have judged me well.** This response serves **to fulfill that which is stated: “That You may be justified when You speak and be right when You judge”** (Psalms 51:6).


###### Taanit 11a:14
[Taanit 11a:14](https://torahapp.org/share/book/Taanit/r/11a:14)

אָמַר שְׁמוּאֵל: כׇּל הַיּוֹשֵׁב בְּתַעֲנִית נִקְרָא חוֹטֵא. סָבַר כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי אֶלְעָזָר הַקַּפָּר בְּרַבִּי אוֹמֵר, מָה תַּלְמוּד לוֹמַר: ״וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ״, וְכִי בְּאֵיזֶה נֶפֶשׁ חָטָא זֶה? אֶלָּא שֶׁצִּיעֵר עַצְמוֹ מִן הַיַּיִן.

**William Davidson Edition - English:**
§ The Gemara returns to the primary topic of the tractate, the issue of fasts. **Shmuel said: Whoever sits in** observance of **a fast is called a sinner,** as it is inappropriate to take unnecessary suffering upon oneself. The Gemara comments: Shmuel **holds in accordance with** the opinion of **the following *tanna*, as it is taught** in a *baraita*: **Rabbi Elazar HaKappar the Great says: What** is the meaning when **the verse states,** with regard to a nazirite: **“And he will atone for him for that he sinned by the soul [*nefesh*]”** (Numbers 6:11). **But with what soul did this** nazirite **sin? Rather,** the nazirite sinned **by** the **distress** he caused **himself when he abstained from wine,** in accordance with the terms of his vow.


###### Taanit 11a:15
[Taanit 11a:15](https://torahapp.org/share/book/Taanit/r/11a:15)

וַהֲלֹא דְּבָרִים קַל וְחוֹמֶר: וּמָה זֶה, שֶׁלֹּא צִיעֵר עַצְמוֹ אֶלָּא מִן הַיַּיִן — נִקְרָא חוֹטֵא, הַמְצַעֵר עַצְמוֹ מִכׇּל דָּבָר וְדָבָר — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**And are** these **matters not** inferred ***a fortiori*? And if this** nazirite, **who distressed himself** by abstaining **only from wine, is** nevertheless **called a sinner** and requires atonement, then with regard to **one who distresses himself** by abstaining **from each and every matter** of food and drink when he fasts, **all the more so** should he be considered a sinner.


###### Taanit 11a:16
[Taanit 11a:16](https://torahapp.org/share/book/Taanit/r/11a:16)

רַבִּי אֶלְעָזָר אוֹמֵר: נִקְרָא קָדוֹשׁ, שֶׁנֶּאֱמַר: ״קָדוֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ״. וּמָה זֶה, שֶׁלֹּא צִיעֵר עַצְמוֹ אֶלָּא מִדָּבָר אֶחָד — נִקְרָא קָדוֹשׁ, הַמְצַעֵר עַצְמוֹ מִכׇּל דָּבָר — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
Conversely, **Rabbi Elazar says:** One who accepts a fast upon himself is **called sacred, as it is stated** with regard to the nazirite: **“He shall be sacred, he shall let the locks of the hair of his head grow long”** (Numbers 6:5). Here too, one can apply an *a fortiori* inference: **And if this** nazirite, **who distressed himself** by abstaining **from only one matter,** wine, is nevertheless **called sacred,** then with regard to **one who distresses himself** by abstaining from **every matter, all the more so** should he be considered sacred.


###### Taanit 11a:17
[Taanit 11a:17](https://torahapp.org/share/book/Taanit/r/11a:17)

וְלִשְׁמוּאֵל, הָא אִיקְּרִי קָדוֹשׁ! הָהוּא, אַגִּידּוּל פֶּרַע קָאֵי. וּלְרַבִּי אֶלְעָזָר, הָא נִקְרָא חוֹטֵא! הָהוּא דְּסַאֵיב נַפְשֵׁיהּ.

**William Davidson Edition - English:**
The Gemara asks: **And according to** the opinion of **Shmuel,** the nazirite **is** indeed **called sacred,** as stated by Rabbi Elazar. The Gemara answers: **That** verse **is referring to** the sanctity of the **growth of the locks,** as the nazirite’s hair does possess an element of sanctity, but it does not refer to the nazirite himself. The Gemara reverses the question: **And according to** the opinion of **Rabbi Elazar,** the nazirite **is called a sinner.** The Gemara answers: **That** verse **refers** specifically **to** a nazirite **who rendered himself ritually impure** by coming into contact with a dead body, an act that is prohibited for him. This particular nazirite must bring an offering to atone “for that he sinned by the soul.”


###### Taanit 11a:18
[Taanit 11a:18](https://torahapp.org/share/book/Taanit/r/11a:18)

וּמִי אָמַר רַבִּי אֶלְעָזָר הָכִי? וְהָאָמַר רַבִּי אֶלְעָזָר: לְעוֹלָם יָמוֹד אָדָם עַצְמוֹ

**William Davidson Edition - English:**
The Gemara asks: **And did Rabbi Elazar** actually **say this,** that fasting is a virtuous act? **But didn’t Rabbi Elazar say: A person should always consider himself**