## Yoma Daf 53a

###### Yoma 53a:1
[Yoma 53a:1](https://torahapp.org/share/book/Yoma/r/53a:1)

שֶׁלֹּא תַּתְחִיל מִפָּנֶיךָ, שֶׁמָּא תִּכָּוֶה.

**William Davidson Edition - English:**
**not to begin** piling the incense **in front of you,** i.e., from the side closest to you, **lest you be burned.** If the priest were to place the incense on the side directly in front of him and then proceed to spread it toward the Ark, his hands would pass over the incense that is already burning and he might burn himself.


###### Yoma 53a:2
[Yoma 53a:2](https://torahapp.org/share/book/Yoma/r/53a:2)

תָּנוּ רַבָּנַן: ״וְנָתַן אֶת הַקְּטוֹרֶת עַל הָאֵשׁ לִפְנֵי ה׳״ — שֶׁלֹּא יְתַקֵּן מִבַּחוּץ וְיַכְנִיס. לְהוֹצִיא מִלִּבָּן שֶׁל צַדּוּקִין, שֶׁאוֹמְרִים יְתַקֵּן מִבַּחוּץ וְיַכְנִיס.

**William Davidson Edition - English:**
§ **The Sages taught** in a *baraita*: **“And he shall put the incense upon the fire before the Lord”** (Leviticus 16:13); this means that **he** should **not prepare** by placing the incense **outside,** in the Sanctuary, **and bring** into the Holy of Holies a coal pan holding the burning incense. This was emphasized in order **to exclude the opinion of the Sadducees, who say** that **he** should **prepare** the incense **outside** and then **bring** it in.


###### Yoma 53a:3
[Yoma 53a:3](https://torahapp.org/share/book/Yoma/r/53a:3)

מַאי דְּרוּשׁ? ״כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת״ — מְלַמֵּד שֶׁיְּתַקֵּן מִבַּחוּץ וְיַכְנִיס.

**William Davidson Edition - English:**
The Gemara asks: **What did** the Sadducees **interpret;** what verse do they cite as the basis for their opinion? The Gemara answers that it was the verse: **“For I will appear in a cloud upon the Ark cover”** (Leviticus 16:2), which the Sadducees say **teaches that he should prepare** it **outside,** so there would already be a cloud of incense, and only then should **he bring** it inside the Holy of Holies.


###### Yoma 53a:4
[Yoma 53a:4](https://torahapp.org/share/book/Yoma/r/53a:4)

אָמְרוּ לָהֶם חֲכָמִים, וַהֲלֹא כְּבָר נֶאֱמַר: ״וְנָתַן אֶת הַקְּטוֹרֶת עַל הָאֵשׁ לִפְנֵי ה׳״. אִם כֵּן, מָה תַּלְמוּד לוֹמַר: ״כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת״ —

**William Davidson Edition - English:**
**The Sages said to them: Wasn’t it already stated** explicitly: **“And he shall put the incense upon the fire before the Lord”** (Leviticus 16:13), which indicates that the High Priest should present the incense only when he stands before God in the Holy of Holies? **If so, what** is the meaning when **the verse states: “For I will appear in a cloud upon the Ark cover”** (Leviticus 16:2)? This verse does not mean that there should already be an incense cloud before he enters.


###### Yoma 53a:5
[Yoma 53a:5](https://torahapp.org/share/book/Yoma/r/53a:5)

מְלַמֵּד שֶׁנּוֹתֵן בָּהּ מַעֲלֵה עָשָׁן. וּמִנַּיִין שֶׁנּוֹתֵן בָּהּ מַעֲלֵה עָשָׁן? שֶׁנֶּאֱמַר: ״וְכִסָּה עֲנַן הַקְּטוֹרֶת אֶת הַכַּפּוֹרֶת״. הָא לֹא נָתַן בָּהּ מַעֲלֵה עָשָׁן, אוֹ שֶׁחִיסַּר אַחַת מִכׇּל סַמָּנֶיהָ — חַיָּיב מִיתָה.

**William Davidson Edition - English:**
Instead, this verse is referring to the shape of the incense cloud, and it **teaches that he includes a smoke-raiser in its** spices, a plant that causes the smoke to rise straight up like a staff. **And from where** is it derived **that he includes a smoke-raiser in its** spices? **As it is stated: “And the incense cloud shall cover the Ark cover”** (Leviticus 16:13). Therefore, if **he did not include a smoke-raiser, or if he omitted any one of its spices, he is liable** to receive the **death** penalty.


###### Yoma 53a:6
[Yoma 53a:6](https://torahapp.org/share/book/Yoma/r/53a:6)

וְתִיפּוֹק לֵיהּ — דְּקָא מְעַיֵּיל בִּיאָה רֵיקָנִית!

**William Davidson Edition - English:**
The Gemara analyzes this last *halakha*: Why does one incur the death penalty for omitting one of the spices? **And let** the *tanna* **derive** the fact that he incurs the death penalty for a different action, **as his entry** into the Holy of Holies is **for no purpose.** It is prohibited to enter the Holy of Holies unless one is performing a mitzva. If the incense lacks an ingredient, the High Priest is not truly performing the mitzva, and therefore he has entered the Holy of Holies for no purpose. Consequently, he incurs the death penalty on account of his entry, even without burning the incense.


###### Yoma 53a:7
[Yoma 53a:7](https://torahapp.org/share/book/Yoma/r/53a:7)

אָמַר רַב שֵׁשֶׁת: הָכָא בְּמַאי עָסְקִינַן, כְּגוֹן שֶׁשָּׁגַג בְּבִיאָה, וְהֵזִיד בְּהַקְטָרָה.

**William Davidson Edition - English:**
**Rav Sheshet said: With what are we dealing here?** We are dealing with a case **where he** acted **unwittingly** with regard to the **entry,** i.e., he was unaware that entering for no reason renders him liable, or he did not mean to enter the Holy of Holies at all; **and he** acted **intentionally with** regard to the **burning,** knowing that one who burns incense that lacks an ingredient incurs the death penalty. In that case, he is liable to receive the death penalty only for burning incomplete incense.


###### Yoma 53a:8
[Yoma 53a:8](https://torahapp.org/share/book/Yoma/r/53a:8)

רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא הֵזִיד בְּזוֹ וּבָזוֹ, וּכְגוֹן דְּעַיֵּיל שְׁתֵּי הַקְטָרוֹת, אַחַת שְׁלֵימָה וְאַחַת חֲסֵירָה. אַבִּיאָה לָא מִיחַיַּיב — דְּהָא עַיֵּיל לֵיהּ שְׁלֵימָה, אַהַקְטָרָה — מִיחַיַּיב, דְּקָא מַקְטַר קְטוֹרֶת חֲסֵירָה.

**William Davidson Edition - English:**
**Rav Ashi said** a different explanation: **Even** if **you say** that **he** acted **intentionally with** regard to **both this and that,** i.e., he knew full well that he would be liable to receive the death penalty both for burning incomplete incense and for entering the Holy of Holies for no purpose, it is nevertheless possible that he is not liable to receive the death penalty for his entry. **And** Rav Ashi explains that this is the halakha in a case **where he brought two** sets of **incense** into the Holy of Holies, **one complete** with all the spices **and one incomplete,** both of which he burned. **For** his **entry** to the Holy of Holies **he is not liable** to be put to death, **as he brought in** a coal pan with **complete** incense and thereby fulfilled the mitzva. However, **for burning he is liable** to receive the death penalty, **as he burns incomplete incense.**


###### Yoma 53a:9
[Yoma 53a:9](https://torahapp.org/share/book/Yoma/r/53a:9)

אָמַר מָר: וּמִנַּיִין שֶׁנּוֹתֵן בָּהּ מַעֲלֵה עָשָׁן, תַּלְמוּד לוֹמַר: ״וְכִסָּה״. קְרָא לִקְרָא?

**William Davidson Edition - English:**
§ The Gemara analyzes the above *baraita*. **The Master said** in the *baraita*: **And from where** is it derived **that he includes a smoke-raiser in its** spices? **The verse states: “And it shall cover”** (Leviticus 16:13). The Gemara expresses surprise at this statement: One **verse for** another **verse?** The requirement of a smoke-raiser was already proven from the verse: “For I will appear in a cloud upon the Ark cover” (Leviticus 16:2); why cite a second verse in support of the first one?


###### Yoma 53a:10
[Yoma 53a:10](https://torahapp.org/share/book/Yoma/r/53a:10)

אָמַר רַב יוֹסֵף, הָכִי קָאָמַר: אֵין לִי אֶלָּא עֲלֵה מַעֲלֵה עָשָׁן, עִיקַּר מַעֲלֵה עָשָׁן מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

**William Davidson Edition - English:**
**Rav Yosef said: This is** what the *baraita* **said;** this is how to understand the matter: **I have** derived **nothing other** than the obligation to bring **a leaf of a smoke-raising** plant. **From where** is it derived that he must also bring **a root of a smoke-raiser? The verse states: “And it shall cover,”** which indicates the requirement for more of the smoke-raiser than might have been supposed from the other verse.


###### Yoma 53a:11
[Yoma 53a:11](https://torahapp.org/share/book/Yoma/r/53a:11)

אֲמַר לֵיהּ אַבָּיֵי: וְהָא אִיפְּכָא תַּנְיָא! דְּתַנְיָא: נָתַן בָּהּ עִיקַּר מַעֲלֵה עָשָׁן, הָיָה מִתַּמֵּר וְעוֹלֶה כְּמַקֵּל עַד שֶׁמַּגִּיעַ לִשְׁמֵי קוֹרָה. כֵּיוָן שֶׁהִגִּיעַ לִשְׁמֵי קוֹרָה, מְמַשְׁמֵשׁ וְיוֹרֵד בַּכּוֹתָלִים עַד שֶׁנִּתְמַלֵּא הַבַּיִת עָשָׁן, שֶׁנֶּאֱמַר: ״וְהַבַּיִת יִמָּלֵא עָשָׁן״!

**William Davidson Edition - English:**
**Abaye said** to Rav Yosef: Your interpretation indicates that the leaf of the smoke-raiser raises smoke better than its root, as the requirement for a root is merely considered an addition. **But wasn’t the opposite taught** in a *baraita*? **As it was taught** in a *baraita*: **He put into** the incense **a root of a smoke-raiser,** and the smoke **would rise in a column like a staff until it reached** the Temple **ceiling. When it reached** the **ceiling** there was nowhere for the smoke to exit the building, and therefore it slowly **descended the walls until the** entire **House was filled with smoke, as it is stated: “And the House was filled with smoke”** (Isaiah 6:4). This *baraita* indicates that the root of the smoke-raiser raises smoke better than its leaf.


###### Yoma 53a:12
[Yoma 53a:12](https://torahapp.org/share/book/Yoma/r/53a:12)

אֶלָּא אָמַר אַבָּיֵי, הָכִי קָאָמַר: אֵין לִי אֶלָּא עִיקַּר מַעֲלֵה עָשָׁן, עֲלֵה מַעֲלֵה עָשָׁן מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

**William Davidson Edition - English:**
**Rather, Abaye said** that **this is** what the *baraita* **said;** this is how it should be understood: **I have** derived **nothing other** than the obligation to bring **a root of a smoke-raising** plant. **From where** is it derived that he must also bring **a leaf of a smoke-raiser? The verse states: “And it shall cover.”**


###### Yoma 53a:13
[Yoma 53a:13](https://torahapp.org/share/book/Yoma/r/53a:13)

רַב שֵׁשֶׁת אָמַר: אֵין לִי אֶלָּא אֹהֶל מוֹעֵד שֶׁבַּמִּדְבָּר. שִׁילֹה וּבֵית עוֹלָמִים מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

**William Davidson Edition - English:**
**Rav Sheshet said** that the *baraita* means the following: **I have** derived **nothing other** than the inclusion of a smoke-raiser amongst the other spices in **the Tent of Meeting that** was **in the wilderness; from where** is it derived that this obligation extends to the Tabernacle at **Shiloh and** in **the eternal Temple** in Jerusalem? **The verse states: “And it shall cover,”** which indicates that wherever the High Priest enters the Holy of Holies to burn incense, he must include a smoke-raiser in its ingredients.


###### Yoma 53a:14
[Yoma 53a:14](https://torahapp.org/share/book/Yoma/r/53a:14)

הַאי, מִ״וְּכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשּׁוֹכֵן אִתָּם״ נָפְקָא!

**William Davidson Edition - English:**
The Gemara raises a difficulty with regard to this interpretation: **This** *halakha* **is derived from** the verse: **“And so shall he do for the Tent of Meeting that dwells with them”** (Leviticus 16:16). This verse teaches that this rite must be performed not only that first time in the wilderness, but wherever the Divine Presence dwells.


###### Yoma 53a:15
[Yoma 53a:15](https://torahapp.org/share/book/Yoma/r/53a:15)

אֶלָּא הָכִי קָאָמַר: אֵין לִי אֶלָּא בְּיוֹם הַכִּפּוּרִים. בִּשְׁאָר יְמוֹת הַשָּׁנָה מִנַּיִין? תַּלְמוּד לוֹמַר: ״וְכִסָּה״.

**William Davidson Edition - English:**
**Rather, this is** what the *baraita* **said: I have** derived **nothing other** than the obligation to include a smoke-raiser in the spices of the incense offered **on Yom Kippur** in the Holy of Holies; **from where** is it derived that this obligation applies to the incense offered **on the rest of the days of the year** in the Sanctuary? **The verse states: “And it shall cover,”** to teach that every incense burned in the Temple must include a smoke-raiser.


###### Yoma 53a:16
[Yoma 53a:16](https://torahapp.org/share/book/Yoma/r/53a:16)

רַב אָשֵׁי אָמַר: חַד לְמִצְוָה, וְחַד לְעַכֵּב. רָבָא אָמַר: חַד לְעוֹנֶשׁ, וְחַד לְאַזְהָרָה.

**William Davidson Edition - English:**
**Rav Ashi said: One** verse teaches us **the mitzva** itself, **and one** verse teaches that this requirement is **indispensable,** i.e., the rite is invalid if one omits this ingredient. **Rava said: One** verse teaches that the omission of the smoke-raiser renders one liable to receive the **punishment** of death, **and one** verse serves **as a warning** that it is prohibited to omit it, as the Torah does not require punishment without issuing a warning.


###### Yoma 53a:17
[Yoma 53a:17](https://torahapp.org/share/book/Yoma/r/53a:17)

תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: ״וְלֹא יָמוּת״ — עוֹנֶשׁ, ״כִּי בֶּעָנָן אֵרָאֶה״ — אַזְהָרָה.

**William Davidson Edition - English:**
§ **It was taught** in a *baraita* that **Rabbi Eliezer says:** “Speak to Aaron your brother that he should not come at all times into the sacred place within the curtain, before the Ark cover that is upon the Ark; **that he not die”** (Leviticus 16:2). This verse teaches the **punishment** for the omission of the smoke-raiser from the spices of the incense. With regard to the verse: **“For I will appear in a cloud** upon the Ark cover” (Leviticus 16:2); this is the **warning** that it is prohibited to omit the smoke-raiser, which causes the cloud to rise.


###### Yoma 53a:18
[Yoma 53a:18](https://torahapp.org/share/book/Yoma/r/53a:18)

יָכוֹל יִהְיוּ שְׁנֵיהֶם אֲמוּרִין קוֹדֶם מִיתַת בְּנֵי אַהֲרֹן — תַּלְמוּד לוֹמַר: ״אַחֲרֵי מוֹת שְׁנֵי בְּנֵי אַהֲרֹן״. יָכוֹל יִהְיוּ שְׁנֵיהֶם אֲמוּרִים אַחַר מִיתַת שְׁנֵי בְּנֵי אַהֲרֹן — תַּלְמוּד לוֹמַר: ״כִּי בֶּעָנָן אֵרָאֶה עַל הַכַּפּוֹרֶת״. הָא כֵּיצַד? אַזְהָרָה קוֹדֶם מִיתָה, וְעוֹנֶשׁ אַחַר מִיתָה.

**William Davidson Edition - English:**
One **might** have thought that **both** verses **were said before the deaths of Aaron’s sons,** who died upon entering the sacred place. Therefore, **the verse states: “After the deaths of the two sons of Aaron”** (Leviticus 16:1). One **might** have thought that **both of them,** the punishment and the warning, **were said after the deaths of Aaron’s two sons.** Therefore, **the verse states: “For I will appear in a cloud upon the Ark cover**.” **How so;** how should these verses be understood? The **warning** was said **before** the **death** of Aaron’s sons, **and the punishment** associated with it was stated **after the death** of his sons.


###### Yoma 53a:19
[Yoma 53a:19](https://torahapp.org/share/book/Yoma/r/53a:19)

מַאי תַּלְמוּדָא? אָמַר רָבָא, אָמַר קְרָא: ״כִּי בֶּעָנָן אֵרָאֶה״ — וַעֲדַיִין לֹא נִרְאָה. וְאֶלָּא מַאי טַעְמָא אִיעֲנוּשׁ?

**William Davidson Edition - English:**
The Gemara expresses puzzlement at Rabbi Eliezer’s statement: **What is the** biblical **derivation?** How does Rabbi Eliezer learn from the phrase “I will appear” that the warning was stated earlier? **Rava said** that **the verse states: “For I will appear in a cloud”;** the future tense indicates that the cloud over the Ark cover **had not yet appeared,** as the Tabernacle had not been built, which means that this command was issued before Aaron’s sons entered and died. The Gemara asks: **Rather, what is the reason** that Aaron’s sons **were punished** with death, if the punishment had not been stated? The Torah does not punish one who is unaware of the sin’s punishment.


###### Yoma 53a:20
[Yoma 53a:20](https://torahapp.org/share/book/Yoma/r/53a:20)

כִּדְתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: לֹא מֵתוּ בְּנֵי אַהֲרֹן אֶלָּא עַל שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן. מַאי דְּרוּשׁ? ״וְנָתְנוּ בְּנֵי אַהֲרֹן הַכֹּהֵן אֵשׁ עַל הַמִּזְבֵּחַ״ — אַף עַל פִּי שֶׁהָאֵשׁ יוֹרֶדֶת מִן הַשָּׁמַיִם, מִצְוָה לְהָבִיא מִן הַהֶדְיוֹט.

**William Davidson Edition - English:**
The Gemara answers: They were not punished for their entry into the sacred place but for a different reason, **as it was taught** in a *baraita* that **Rabbi Eliezer says: Aaron’s sons died only because they taught a *halakha* before Moses their teacher;** they should have asked him for his ruling, but they neglected to do so. The Gemara asks: **What did they interpret** from the verse that led them to enter the sacred place with fire? The verse states: **“And the sons of Aaron the priest shall put fire upon the altar”** (Leviticus 1:7), which indicates that **although fire descends from the heavens,** it is a **mitzva to bring man-made** fire. To fulfill this mitzva, Aaron’s sons entered and brought fire to the altar. Although their ruling was in accordance with the *halakha*, they incurred the death penalty for failing to ask Moses.


###### Yoma 53a:21
[Yoma 53a:21](https://torahapp.org/share/book/Yoma/r/53a:21)

יָצָא וּבָא לוֹ דֶּרֶךְ כְּנִיסָתוֹ. מְנָא הָנֵי מִילֵּי? אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, אָמַר רַבִּי יוֹנָתָן, אָמַר קְרָא: ״וַיָּבֹא שְׁלֹמֹה לַבָּמָה אֲשֶׁר בְּגִבְעוֹן יְרוּשָׁלִַם״, וְכִי מָה עִנְיַן גִּבְעוֹן אֵצֶל יְרוּשָׁלַיִם?

**William Davidson Edition - English:**
§ The mishna teaches that the High Priest **exits and comes** out **the way** that **he entered,** i.e., he does not turn around, but walks backward with his face toward the Ark. The Gemara asks: **From where are these matters** derived; what is the source in the Torah for this *halakha*? **Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said** that **the verse states: “And Solomon came to the high place that was at Gibeon, Jerusalem”** (II Chronicles 1:13). **Now, what does Gibeon have to do with Jerusalem?** Either he came to Gibeon or to Jerusalem; these are two different places.


###### Yoma 53a:22
[Yoma 53a:22](https://torahapp.org/share/book/Yoma/r/53a:22)

אֶלָּא: מַקִּישׁ יְצִיאָתוֹ מִגִּבְעוֹן לִירוּשָׁלַיִם, לְבִיאָתוֹ מִירוּשָׁלַיִם לְגִבְעוֹן: מָה בִּיאָתוֹ מִירוּשָׁלַיִם לְגִבְעוֹן — פָּנָיו כְּלַפֵּי בָמָה, כְּדֶרֶךְ בִּיאָתוֹ, אַף יְצִיאָתוֹ מִגִּבְעוֹן לִירוּשָׁלַיִם — פָּנָיו כְּלַפֵּי בָמָה, כְּדֶרֶךְ בִּיאָתוֹ.

**William Davidson Edition - English:**
**Rather,** the verse **compares his exit from Gibeon to Jerusalem to his arrival from Jerusalem to Gibeon. Just as** in the case of **his arrival from Jerusalem to Gibeon his face was** necessarily **turned toward the high place, in the usual manner** of a person’s **arrival, so too,** upon **his exit from Gibeon to Jerusalem his face** was still **turned toward the high place, in the manner of his arrival.** This teaches that one does not turn his face away from a sacred place; rather, he must walk backward.


###### Yoma 53a:23
[Yoma 53a:23](https://torahapp.org/share/book/Yoma/r/53a:23)

וְכֵן כֹּהֲנִים בַּעֲבוֹדָתָן, וּלְוִיִּם בְּדוּכָנָן, וְיִשְׂרָאֵל בְּמַעֲמָדָן, כְּשֶׁהֵן נִפְטָרִין — לֹא הָיוּ מַחֲזִירִין פְּנֵיהֶן וְהוֹלְכִין, אֶלָּא מְצַדְּדִין פְּנֵיהֶן וְהוֹלְכִין.

**William Davidson Edition - English:**
**And likewise,** with regard to **priests in their service; and Levites on their platform** in the Temple, where they recited songs; **and Israelites at their watches,** where they observed the sacrifice of the daily offering: **When they departed** from the sacred place, **they would not turn their faces and walk but would turn their faces sideways and walk,** so as not to turn their backs on the sacred place.


###### Yoma 53a:24
[Yoma 53a:24](https://torahapp.org/share/book/Yoma/r/53a:24)

וְכֵן תַּלְמִיד הַנִּפְטָר מֵרַבּוֹ לֹא יַחֲזִיר פָּנָיו וְיֵלֵךְ, אֶלָּא מְצַדֵּד פָּנָיו וְהוֹלֵךְ. כִּי הָא דְּרַבִּי אֶלְעָזָר כַּד הֲוָה מִיפְּטַר מִינֵּיהּ דְּרַבִּי יוֹחָנָן, כַּד הֲוָה בָּעֵי רַבִּי יוֹחָנָן לְסַגּוֹיֵי, הֲוָה גָּחֵין קָאֵי רַבִּי אֶלְעָזָר אַדּוּכְתֵּיהּ עַד דַּהֲוָה מִיכַּסֵּי רַבִּי יוֹחָנָן מִינֵּיהּ.

**William Davidson Edition - English:**
**And likewise, a student who takes leave of his teacher** should **not turn his face and walk but turn his face sideways and walk.** This is **in accordance with that** practice **of Rabbi Elazar when he took leave of his teacher, Rabbi Yoḥanan. When Rabbi Yoḥanan wanted to leave** him, **Rabbi Elazar would bend down and stand in his place** as a sign of respect and humility, **until Rabbi Yoḥanan disappeared from his sight;** only then would Rabbi Elazar turn to leave.


###### Yoma 53a:25
[Yoma 53a:25](https://torahapp.org/share/book/Yoma/r/53a:25)

וְכַד הֲוָה בָּעֵי רַבִּי אֶלְעָזָר לְסַגּוֹיֵי, הֲוָה קָא אָזֵיל לַאֲחוֹרֵיהּ עַד דְּמִכַּסֵּי מִינֵּיהּ דְּרַבִּי יוֹחָנָן. רָבָא כַּד הֲוָה מִיפְּטַר מִינֵּיהּ דְּרַב יוֹסֵף, הֲוָה אָזֵיל לַאֲחוֹרֵיהּ עַד דְּמִנַּגְּפָן כַּרְעֵיהּ וּמִתַּוְּוסָן אִסְקוּפָּתָא דְּבֵי רַב יוֹסֵף דְּמָא.

**William Davidson Edition - English:**
**And when Rabbi Elazar wanted to leave, he would walk backward until he disappeared from Rabbi Yoḥanan’s sight,** and only then would he walk normally, so as not to turn his back on his teacher. The Gemara further relates: **When Rava took leave of Rav Yosef, he would walk backward,** paying no attention to the obstacles in his path, **until his legs were bruised and the threshold of Rav Yosef’s house was bloodied** from Rava’s wounds.