## Yoma Daf 76b

###### Yoma 76b:1
[Yoma 76b:1](https://torahapp.org/share/book/Yoma/r/76b:1)

(חַיָּיב).

**William Davidson Edition - English:**
**is liable** for violating the prohibition: “Drink no wine nor strong drink [*sheikhar*]” (Leviticus 10:9). Consequently, the term *sheikhar* in the text can be understood here as the sweet dried fig.


###### Yoma 76b:2
[Yoma 76b:2](https://torahapp.org/share/book/Yoma/r/76b:2)

אֶלָּא: יָלֵיף ״שֵׁכָר״ ״שֵׁכָר״ מִנָּזִיר, מָה לְהַלָּן — יַיִן, אַף כָּאן יַיִן.

**William Davidson Edition - English:**
**Rather,** the Gemara rejects this and states: **It is derived** through a verbal analogy of **“*sheikhar*”** and **“*sheikhar*”** stated in the verses **of** the **nazirite** (Numbers 6:3). **Just as there,** in the case of the nazirite, *sheikhar* means strong **wine, so too, here,** it means strong **wine** and not sweet dried figs.


###### Yoma 76b:3
[Yoma 76b:3](https://torahapp.org/share/book/Yoma/r/76b:3)

וְתִירוֹשׁ חַמְרָא הוּא? וְהָתַנְיָא: הַנּוֹדֵר מִן הַתִּירוֹשׁ — אָסוּר בְּכׇל מִינֵי מְתִיקָה וּמוּתָּר בְּיַיִן! וְלָאו חַמְרָא הוּא? וְהָכְתִיב: ״וְתִירוֹשׁ יְנוֹבֵב בְּתוּלוֹת״, דָּבָר הַבָּא מִן הַתִּירוֹשׁ — יְנוֹבֵב בְּתוּלוֹת.

**William Davidson Edition - English:**
The Gemara returns to the meaning of the word *tirosh*: **Is *tirosh* wine? Isn’t it taught** in a *baraita*: **One** who **vows** not to benefit **from *tirosh* is not allowed sweet foods,** e.g., sweet fruits, **but is allowed wine.** Therefore, *tirosh* is not wine but sweet food. The Gemara rejects this: **And is** *tirosh* **not wine? But isn’t it written: “*Tirosh* shall make the young women flourish [*yenovev*]”** (Zechariah 9:17). The word *yenovev* comes from the word *niv*, speech. Consequently, *tirosh* is a food that tempts the heart and mouth of the drinker, even of virgins, who are modest and reticent. Since sweet foods do not have this effect, *tirosh* must be wine. The Gemara replies: This is not a proof, since we could explain it otherwise: **Something that comes from *tirosh*,** such as wine, **causes virgins to come forth;** *tirosh* itself means sweet grapes. Perhaps wine is called *tirosh* only by extension because it is made from *tirosh*.


###### Yoma 76b:4
[Yoma 76b:4](https://torahapp.org/share/book/Yoma/r/76b:4)

וְהָכְתִיב: ״וְתִירוֹשׁ יְקָבֶיךָ יִפְרוֹצוּ״! דָּבָר הַבָּא מִן הַתִּירוֹשׁ — יְקָבֶיךָ יִפְרוֹצוּ.

**William Davidson Edition - English:**
The Gemara challenges this: **But isn’t it written: “And your vats shall overflow with *tirosh*”** (Proverbs 3:10). This description implies that *tirosh* is wine rather than sweet grapes. The Gemara answers: This too is not a proof that *tirosh* means wine. We could say that **the vats shall overflow with something that comes from *tirosh*,** i.e., wine; yet *tirosh* itself means sweet fruits.


###### Yoma 76b:5
[Yoma 76b:5](https://torahapp.org/share/book/Yoma/r/76b:5)

וְהָא כְּתִיב ״זְנוּת וְיַיִן וְתִירוֹשׁ יִקַּח לֵב״! אֶלָּא, דְּכוּלֵּי עָלְמָא תִּירוֹשׁ חַמְרָא הוּא, וּבִנְדָרִים הַלֵּךְ אַחַר לְשׁוֹן בְּנֵי אָדָם.

**William Davidson Edition - English:**
The Gemara objects: **But it is written: “Harlotry, and wine, and *tirosh* take away the heart”** (Hosea 4:11). Since *tirosh* leads the heart astray, it is clear that it is wine. Therefore, the Gemara accepts that *tirosh* means wine. **Rather, according to everyone,** the word ***tirosh*** in the Bible refers to **wine, but vows follow colloquial language.** During the time of the Mishna, *tirosh* meant sweet fruits; the term included grapes but not wine. When dealing with vows, the intention of the speaker is what must be determined, but no inference can be drawn from colloquial language to the biblical definition of the word.


###### Yoma 76b:6
[Yoma 76b:6](https://torahapp.org/share/book/Yoma/r/76b:6)

וְאַמַּאי קָרֵי לֵיהּ יַיִן, וְאַמַּאי קָרֵי לֵיהּ תִּירוֹשׁ? יַיִן — שֶׁמֵּבִיא יְלָלָה לְעוֹלָם. תִּירוֹשׁ — שֶׁכׇּל הַמִּתְגָּרֶה בּוֹ נַעֲשָׂה רָשׁ.

**William Davidson Edition - English:**
The Gemara asks: **And** if so, **why does** the Bible **call** it **wine** and **why does it call it *tirosh*?** The Gemara explains: **“Wine”** suggests **that it brings lament to the world** because drunkenness causes most sins. There is a phonetic resemblance between the *yayin*, wine, and *ta’aniya va’aniya*, sorrow and howling, which Rashi (on Job 2:5) explains as lament. **“*Tirosh*”** shows **that those who indulge in it become poor [*rash*].**


###### Yoma 76b:7
[Yoma 76b:7](https://torahapp.org/share/book/Yoma/r/76b:7)

רַב כָּהֲנָא רָמֵי: כְּתִיב ״תִּירָשׁ״, וְקָרֵינַן ״תִּירוֹשׁ״. זָכָה — נַעֲשָׂה רֹאשׁ, לֹא זָכָה — נַעֲשָׂה רָשׁ. (וְהַיְינוּ דְּרָבָא דְּרָבָא) רָמֵי, כְּתִיב: ״יְשַׁמַּח״, וְקָרֵינַן יְשַׂמַּח. זָכָה — מְשַׂמְּחוֹ, לֹא זָכָה — מְשַׁמְּמוֹ. וְהַיְינוּ דְּאָמַר רָבָא: חַמְרָא וְרֵיחָנֵי — פַּקְחֻין.

**William Davidson Edition - English:**
**Rav Kahana raised a contradiction: It is written** as ***tirash* but we read it *tirosh*.** This should be understood as follows: If **one merits** and drinks appropriately, **he is made a head [*rosh*];** if **one does not merit** and does not drink appropriately, **he is made poor [*rash*].** The Gemara comments: **This is the same as** what **Rava** said, as **Rava raised a contradiction: It is written:** “And wine that **makes glad [*yishamaḥ*]** the heart of man” (Psalms 104:15) with a *shin*, but **we read it *yisamaḥ*** with a *sin*. This teaches: **If one merits,** wine **makes him happy [*same’aḥ*]; if one does not merit,** it **makes him confounded [*shamem*]. This is** the same as **what Rava said: Wine and good scents make me wise,** meaning that wine benefits one who deserves it.


###### Yoma 76b:8
[Yoma 76b:8](https://torahapp.org/share/book/Yoma/r/76b:8)

רְחִיצָה וְסִיכָה, מְנָא לַן דְּאִיקְּרִי עִינּוּי. דִּכְתִיב: ״לֶחֶם חֲמוּדוֹת לֹא אָכַלְתִּי וּבָשָׂר וָיַיִן לֹא בָא אֶל פִּי וְסוֹךְ לֹא סָכְתִּי״. מַאי ״לֶחֶם חֲמוּדוֹת לֹא אָכַלְתִּי״? אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת: אֲפִילּוּ נַהֲמָא דְּחִיטֵּי דַּכְיָיתָא, לָא אֲכַל.

**William Davidson Edition - English:**
§ The Gemara asks: **From where do we** derive that abstaining from **bathing and smearing** oil on oneself **is called affliction?** The Gemara answers: **As it is written “I ate no pleasant bread, neither did meat nor wine enter my mouth, neither did I anoint myself at all”** (Daniel 10:3). The Gemara explains the verse: **What** is the meaning of **“I ate no pleasant bread”? Rav Yehuda, son of Rav Shmuel bar Sheilat, said: He did not eat even bread** made from **refined wheat;** he ate only wheat mixed with bran.


###### Yoma 76b:9
[Yoma 76b:9](https://torahapp.org/share/book/Yoma/r/76b:9)

וּמְנָא לַן דַּחֲשִׁיב כְּעִינּוּי — דִּכְתִיב: ״וַיֹּאמֶר אֵלַי אַל תִּירָא דָנִיֵּאל כִּי מִן הַיּוֹם הָרִאשׁוֹן אֲשֶׁר נָתַתָּ אֶת לִבְּךָ לְהָבִין וּלְהִתְעַנּוֹת לִפְנֵי אֱלֹהֶיךָ נִשְׁמְעוּ דְבָרֶיךָ וַאֲנִי בָאתִי בִּדְבָרֶיךָ״. (״כִּי חֲמוּדוֹת אָתָּה״.)

**William Davidson Edition - English:**
The Gemara continues to show that abstaining from smearing oil on oneself is considered an affliction: **And from where do we** derive that abstaining from the activities that Daniel describes is **considered affliction? As it is written: “Then he said to me: Fear not, Daniel, for from the first day that you set your heart to understand and to afflict yourself before your God, your words were heard, and I have come due to your words”** (Daniel 10:12). **“For you are greatly loved”** (Daniel 9:23).


###### Yoma 76b:10
[Yoma 76b:10](https://torahapp.org/share/book/Yoma/r/76b:10)

אַשְׁכְּחַן סִיכָה, רְחִיצָה מְנָא לַן? אָמַר רַב זוּטְרָא בְּרַבִּי טוֹבִיָּה, אָמַר קְרָא: ״וַתָּבֹא כַמַּיִם בְּקִרְבּוֹ וְכַשֶּׁמֶן בְּעַצְמוֹתָיו״. וְאֵימָא כִּשְׁתִיָּה! דּוּמְיָא דְּשֶׁמֶן: מָה שֶׁמֶן מֵאַבָּרַאי, אַף מַיִם מֵאַבָּרַאי.

**William Davidson Edition - English:**
**We have found** proof that abstaining from **smearing** oil on oneself is considered affliction; **from where do we** derive that abstaining from **bathing** is also called affliction? **Rav Zutra, son of Rabbi Toviya, said: The verse states: “And it came into his innards like water, and like oil into his bones”** (Psalms 109:18). This means that the water with which one bathes and the oil with which one smears himself are absorbed into the body. Just as abstaining from smearing oil is considered an affliction, so too, abstaining from bathing is considered an affliction. The Gemara objects: **But say** that “came into his innards like water” is referring to **drinking** rather than smearing oil. The Gemara rejects this: **It is similar** to **oil. Just as** the **oil** described in the verse is smeared **from outside** the body and not drunk, **so too,** the **water** mentioned in the verse is used for bathing **from the outside.** It is not drunk.


###### Yoma 76b:11
[Yoma 76b:11](https://torahapp.org/share/book/Yoma/r/76b:11)

וְהָא תַּנָּא אִיפְּכָא קָא נָסֵיב לַהּ, דִּתְנַן: מִנַּיִן לְסִיכָה שֶׁהִיא כִּשְׁתִיָּה בְּיוֹם הַכִּפּוּרִים? אַף עַל פִּי שֶׁאֵין רְאָיָה לַדָּבָר, זֵכֶר לַדָּבָר, שֶׁנֶּאֱמַר: ״וַתָּבֹא כַמַּיִם בְּקִרְבּוֹ וְכַשֶּׁמֶן בְּעַצְמוֹתָיו״! אֶלָּא אָמַר רַב אָשֵׁי: רְחִיצָה מִגּוּפֵיהּ דִּקְרָא שְׁמִיעַ לֵיהּ, דִּכְתִיב: ״וְסוֹךְ לֹא סָכְתִּי״.

**William Davidson Edition - English:**
The Gemara asks: **But the *tanna* took** the **opposite** meaning, **as we learned** in a mishna: **From where do we derive that smearing** oil **is like drinking on Yom Kippur? Although there is no** explicit **proof of the matter** from the Bible, **there is an allusion to the matter** from the verse, **as it is stated: “And it came into his innards like water, and like oil into his bones”** (Psalms 109:18), meaning that oil on the body is like water within it. Therefore, the phrase “and it came into his innards like water” is referring to the act of drinking water. **Rather, Rav Ashi said: Bathing is derived from the same verse** cited above, **as it is written: “Neither did I anoint myself at all”** (Daniel 10:3). This teaches that Daniel did not do any anointing, including bathing. Consequently, the same source prohibits both of these activities.


###### Yoma 76b:12
[Yoma 76b:12](https://torahapp.org/share/book/Yoma/r/76b:12)

מַאי: ״וַאֲנִי בָּאתִי בִּדְבָרֶיךָ״? הַיְינוּ דִּכְתִיב: ״וְשִׁבְעִים אִישׁ מִזִּקְנֵי [בֵית] יִשְׂרָאֵל וְיַאֲזַנְיָהוּ בֶן שָׁפָן עוֹמֵד בְּתוֹכָם עוֹמְדִים לִפְנֵיהֶם וְאִישׁ מִקְטַרְתּוֹ בְּיָדוֹ וַעֲתַר עֲנַן הַקְּטוֹרֶת עֹלֶה״. ״וַיִּשְׁלַח תַּבְנִית יָד וַיִּקָּחֵנִי בְּצִיצִת רֹאשִׁי וַתִּשָּׂא אוֹתִי רוּחַ בֵּין הָאָרֶץ וּבֵין הַשָּׁמַיִם וַתָּבֵא אוֹתִי יְרוּשָׁלַיְמָה בְּמַרְאוֹת אֱלֹהִים אֶל פֶּתַח שַׁעַר הַפְּנִימִית הַפּוֹנֶה צָפוֹנָה אֲשֶׁר

**William Davidson Edition - English:**
Apropos the verses from Daniel, the Gemara asks: **What** did the angel mean when he said to Daniel: **“And I have come due to your words”** (Daniel 10:12)? From this, it seems that the angel was able to come only because of Daniel. The Gemara answers: **This is as it is written: “And there stood before them seventy men of the Elders of the house of Israel, and Jaazaniah, son of Shaphan, standing in the midst of them, each man with his censer in his hand, and a thick cloud of incense went up”** (Ezekiel 8:11). Ezekiel saw the Elders of the house of Israel worshipping foreign gods. **“And the form of a hand was put forth, and I was taken by a lock of my head; and a spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the gate of the inner court that faces northward where**