## Yoma Daf 77b

###### Yoma 77b:1
[Yoma 77b:1](https://torahapp.org/share/book/Yoma/r/77b:1)

״אִם תְּעַנֶּה״ — מִתַּשְׁמִישׁ, ״וְאִם תִּקַּח״ — מִצָּרוֹת. וְאֵימָא אִידֵּי וְאִידֵּי מִצָּרוֹת? מִי כְּתִיב ״אִם תִּקַּח״? ״וְאִם תִּקַּח״ כְּתִיב.

**William Davidson Edition - English:**
This can be explained as: **“If you shall afflict** my daughters” by refraining **from conjugal relations, “and if you shall take** other wives” causing them to suffer **from** additional **rival** wives. The Gemara objects: **And say that this** phrase **and that** phrase are both referring to taking **rival** wives. The Gemara rejects this: **Is it written: If you take? “And if you shall take” is written.** Therefore, the clauses must be referring to two different kinds of affliction.


###### Yoma 77b:2
[Yoma 77b:2](https://torahapp.org/share/book/Yoma/r/77b:2)

וְאֵימָא אִידֵּי וְאִידֵּי מִצָּרוֹת, חַד לְצָרוֹת דִּידֵיהּ, וְחַד לְצָרוֹת דְּאָתְיָין לֵיהּ מֵעָלְמָא, דּוּמְיָא דְּ״אִם תִּקַּח״! מִי כְּתִיב ״אִם תִּקַּח וְאִם תְּעַנֶּה״? ״אִם תְּעַנֶּה וְאִם תִּקַּח״ כְּתִיב.

**William Davidson Edition - English:**
The Gemara challenges further: **And say that this** phrase **and that** phrase **are referring to** taking **rival** wives. **One** phrase is referring to **his** wives’ current **rivals.** “If you shall afflict” means that Jacob should not elevate the position of the two maidservants, Bilhah and Zilpah, to the status of wife, which would make them co-wives with Laban’s daughters. **And one** phrase is referring to **rivals who** might **come to him from the world** at large, which would be **similar** in meaning to **“if you shall take.”** The Gemara rejects this: **Is it written: If you take and if you afflict?** It is logical to first state the more severe warning and then the less severe one. But according to this proposed reading that “take” refers to rivals from the world at large and “afflict” refers to elevating the status of maidservants, the text would have first mentioned the less painful affliction of elevating the maidservants and then followed it with a warning about taking new rival wives, as **“if you shall afflict and if you shall take” is written.**


###### Yoma 77b:3
[Yoma 77b:3](https://torahapp.org/share/book/Yoma/r/77b:3)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: הָא תַּשְׁמִישׁ גּוּפֵהּ אִיקְּרִי עִנּוּי, דִּכְתִיב: ״וַיִּשְׁכַּב אוֹתָהּ וַיְעַנֶּהָ״! אֲמַר לֵיהּ: הָתָם שֶׁעִינָּהּ מִבִּיאוֹת אֲחֵרוֹת.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: But conjugal relations themselves are called affliction, as it is written:** “And Shechem the son of Hamor the Hivite, the prince of the land, saw her; and he took her, **and he lay with her and afflicted her”** (Genesis 34:2). If so, how can it be said that the affliction is in withholding conjugal relations? **He said to him: There,** Shechem **afflicted her from different relations,** meaning he slept with her in an unnatural way. That type of relations is clearly an affliction.


###### Yoma 77b:4
[Yoma 77b:4](https://torahapp.org/share/book/Yoma/r/77b:4)

תָּנוּ רַבָּנַן: אָסוּר לִרְחוֹץ מִקְצָת גּוּפוֹ כְּכׇל גּוּפוֹ, וְאִם הָיָה מְלוּכְלָךְ בְּטִיט וּבְצוֹאָה — רוֹחֵץ כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ. אָסוּר לָסוּךְ מִקְצָת גּוּפוֹ כְּכׇל גּוּפוֹ, וְאִם הָיָה חוֹלֶה, אוֹ שֶׁהָיוּ לוֹ חֲטָטִין בְּרֹאשׁוֹ — סָךְ כְּדַרְכּוֹ וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
§ The Gemara clarifies some of the prohibitions relating to Yom Kippur. **The Sages taught: It is prohibited to bathe part of the body** just as it is prohibited to bathe **the whole body. But if one is dirty from mud or excrement, he** may **bathe in his** usual **manner, and he** need **not be concerned** about transgressing, since his goal is not pleasure. Similarly, **it is prohibited to** smear oil on **part of the body just as** it is prohibited to smear oil on **the whole body. But if one was sick** and needed to smear oil on his body for medicinal purposes, **or if one had scabs on his head** that would hurt if he did not smear oil on himself, **he** may **smear** oil **in his** usual **manner, and he** need **not be concerned** about transgressing.


###### Yoma 77b:5
[Yoma 77b:5](https://torahapp.org/share/book/Yoma/r/77b:5)

תְּנָא דְּבֵי מְנַשֶּׁה: רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: מְדִיחָה אִשָּׁה יָדָהּ אַחַת בְּמַיִם, וְנוֹתֶנֶת פַּת לַתִּינוֹק, וְאֵינָהּ חוֹשֶׁשֶׁת.

**William Davidson Edition - English:**
**The school of Menashe taught** that **Rabban Shimon ben Gamliel says: A woman** may **rinse one hand in water,** so that she does not touch food before she has washed her hands in the morning, **and give bread to her child, and she** need **not be concerned** about violating the prohibition of bathing on Yom Kippur.


###### Yoma 77b:6
[Yoma 77b:6](https://torahapp.org/share/book/Yoma/r/77b:6)

אָמְרוּ עָלָיו עַל שַׁמַּאי הַזָּקֵן שֶׁלֹּא רָצָה לְהַאֲכִיל בְּיָדוֹ אַחַת, וְגָזְרוּ עָלָיו לְהַאֲכִיל בִּשְׁתֵּי יָדַיִם. מַאי טַעְמָא? אָמַר אַבָּיֵי: מִשּׁוּם שִׁיבְתָּא.

**William Davidson Edition - English:**
**They said about Shammai the Elder that he did not want to feed** his children **with one hand,** to avoid having to wash it. This prevented the children from eating during all of Yom Kippur. Due to concerns about the health and the suffering of his children, **they decreed that he must feed** them **with two hands,** forcing him to wash both hands. **What is the reason** that they also said in general that one must wash his hands before touching food? **Abaye said: Due to** an evil spirit named **Shivta,** who resides on hands that have not been washed in the morning.


###### Yoma 77b:7
[Yoma 77b:7](https://torahapp.org/share/book/Yoma/r/77b:7)

תָּנוּ רַבָּנַן: הַהוֹלֵךְ לְהַקְבִּיל פְּנֵי אָבִיו אוֹ פְּנֵי רַבּוֹ, אוֹ פְּנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ — עוֹבֵר עַד צַוָּארוֹ בְּמַיִם וְאֵינוֹ חוֹשֵׁשׁ.

**William Davidson Edition - English:**
§ **The Sages taught: One who goes to greet his father or his teacher, or to greet one who is greater than him** in wisdom, and has to cross a river on the way, may **cross** the water **until his neck is in the water, and he** need **not be concerned** that he is violating the prohibition against bathing on Yom Kippur.


###### Yoma 77b:8
[Yoma 77b:8](https://torahapp.org/share/book/Yoma/r/77b:8)

אִיבַּעְיָא לְהוּ: הָרַב אֵצֶל תַּלְמִיד מַאי? תָּא שְׁמַע, דְּאָמַר רַב יִצְחָק בַּר בַּר חָנָה: אֲנָא חֲזֵיתֵיהּ לִזְעֵירִי דַּאֲזַל לְגַבֵּי רַב חִיָּיא בַּר אָשֵׁי תַּלְמִידֵיהּ. רַב אָשֵׁי אָמַר: הָהוּא רַב חִיָּיא בַּר אָשֵׁי הוּא דַּאֲזַל לְגַבֵּיהּ דִּזְעֵירִי רַבֵּיהּ.

**William Davidson Edition - English:**
**A dilemma was raised before them,** i.e., the students discussing this question: **What** is the law concerning **a teacher** going **to** visit his **student?** May he enter the water in order to teach his student? The Gemara tries to bring a proof: **Come** and **hear** from what **Rav Yitzḥak bar bar Ḥana said: I saw Ze’iri, who went** through a river on his way **to Rav Ḥiyya bar Ashi, his student. Rav Ashi said:** This was not the case. Rather, in **that** case, it was the student **Rav Ḥiyya bar Ashi who went to Ze’iri, his teacher.** Therefore, this incident does not answer the question.


###### Yoma 77b:9
[Yoma 77b:9](https://torahapp.org/share/book/Yoma/r/77b:9)

רָבָא שְׁרָא לִבְנֵי עֲבַר יַמִּינָא לְמֶעְבַּר בְּמַיָּא לְנַטּוֹרֵי פֵּירֵי. אֲמַר לֵיהּ אַבָּיֵי לְרָבָא, תַּנְיָא דִּמְסַיַּיע לָךְ: שׁוֹמְרֵי פֵּׂירוֹת עוֹבְרִין עַד צַוָּארָן בְּמַיִם וְאֵין חוֹשְׁשִׁין.

**William Davidson Edition - English:**
**Rava permitted those** who lived on the **right side** of the Euphrates **to pass through the water to guard the fruit** in their fields on Yom Kippur. **Abaye said to Rava:** A *baraita* **was taught that supports your** opinion. We learned: **Guards of fruit** may **cross** the river **until their necks are in the water, and they** need **not be concerned** that they are violating the prohibition against bathing on Yom Kippur.


###### Yoma 77b:10
[Yoma 77b:10](https://torahapp.org/share/book/Yoma/r/77b:10)

רַב יוֹסֵף שְׁרָא לְהוּ לִבְנֵי בֵּי תַרְבּוּ לְמִיעְבַּר בְּמַיָּא לְמֵיתֵי לְפִירְקָא, לְמֵיזַל לָא שְׁרָא לְהוּ. אֲמַר לֵיהּ אַבָּיֵי: אִם כֵּן אַתָּה מַכְשִׁילָן לֶעָתִיד לָבֹא. אִיכָּא דְּאָמְרִי: שְׁרָא לְהוּ לְמֵיתֵי וּשְׁרָא לְהוּ לְמֵיזַל, אֲמַר לֵיהּ אַבָּיֵי: בִּשְׁלָמָא לְמֵיתֵי — לְחַיֵּי, אֶלָּא לְמֵיזַל מַאי טַעְמָא? כְּדֵי שֶׁלֹּא תְּהֵא מַכְשִׁילָן לֶעָתִיד לָבֹא.

**William Davidson Edition - English:**
**Rav Yosef permitted** the **people** of the village of **Bei Tarbu to cross in the water to come to the lecture** he delivered **on** Yom Kippur. **He did not,** however, **permit them to go** back home through the water. **Abaye said to him: If so, you are obstructing them** from coming **in the future.** They will not come to the lecture knowing they will be prohibited from returning home. **Some say** the incident happened differently: Rav Yosef **permitted them to come and permitted them to go** back through the water. **Abaye said to him: Granted,** you allow them **to come, that is well. But what is the reason** you allow them **to go** back? He said to him: **So as not to obstruct them** from coming **in the future.**


###### Yoma 77b:11
[Yoma 77b:11](https://torahapp.org/share/book/Yoma/r/77b:11)

רַב יְהוּדָה וְרַב שְׁמוּאֵל בַּר רַב יְהוּדָה הֲווֹ קָיְימִי אַגּוּדָּא דִּנְהַר (פָּפָּא) אַמַּבָּרָא דְחַצְדַּד, וַהֲוָה קָאֵי רָמֵי בַּר פָּפָּא מֵהָךְ גִּיסָא. רְמָא לְהוּ קָלָא: מַהוּ לְמִיעְבַּר לְמֵיתֵי לְגַבַּיְיכוּ לְמִשְׁאַל שְׁמַעְתָּא? אֲמַר לֵיהּ רַב יְהוּדָה: רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ — עוֹבֵר, וּבִלְבַד שֶׁלֹּא יוֹצִיא יָדוֹ מִתַּחַת חֵפֶת חֲלוּקוֹ. אִיכָּא דְּאָמְרִי, אֲמַר לֵיהּ רַב שְׁמוּאֵל בַּר רַב יְהוּדָה, תְּנֵינָא: עוֹבֵר, וּבִלְבַד שֶׁלֹּא יוֹצִיא יָדוֹ מִתַּחַת חֵפֶת חֲלוּקוֹ.

**William Davidson Edition - English:**
It is told: **Rav Yehuda and Rav Shmuel bar Rav Yehuda were standing on the bank of the Pappa River next to the Ḥatzdad crossing, and Rami bar Pappa was standing on the other side** of the river. **He raised his voice to them** and asked: **What is** the ruling with regard to **crossing over to come to you to ask a *halakha*? Rav Yehuda said to him:** It is **Rav and Shmuel who both say: One** may **cross** in the water, **provided that he does not remove his hand from under the hem of his cloak.** One may not raise the hems of his cloak to his shoulders to keep them dry, since this form of carrying renders one liable to bring a sin-offering. Rather, one should walk normally and get his clothes wet in the water. **Some say** this is not how the incident happened. Rather, **Rav Shmuel bar Rav Yehuda said to him: We learned** in a *baraita*: One may **cross over, provided** that **he does not remove his hand from the hem of his cloak.**


###### Yoma 77b:12
[Yoma 77b:12](https://torahapp.org/share/book/Yoma/r/77b:12)

מַתְקֵיף לַהּ רַב יוֹסֵף: וּבְחוֹל כִּי הַאי גַּוְנָא מִי שְׁרֵי? וְהָכְתִיב: ״וַיָּמׇד אֶלֶף בָּאַמָּה וַיַּעֲבִירֵנִי בַמַּיִם מֵי אׇפְסָיִם״ — מִכָּאן שֶׁמּוּתָּר לַעֲבוֹר עַד אׇפְסַיִים.

**William Davidson Edition - English:**
**Rav Yosef strongly objects to this: And on a weekday is it permitted** to walk **in such** deep water that it presents a danger of drowning? **But isn’t it written** with regard to the river that, in the future, will issue forth from the Holy of Holies: **“He measured a thousand cubits, and he led me through the water; the water was ankle deep”** (Ezekiel 47:3); from **here** it is derived that one **is permitted to pass through** water that reaches **up to the ankles.**


###### Yoma 77b:13
[Yoma 77b:13](https://torahapp.org/share/book/Yoma/r/77b:13)

״וַיָּמׇד אֶלֶף וַיַּעֲבִירֵנִי בַמַּיִם מַיִם בִּרְכָּיִם״ — מִכָּאן שֶׁמּוּתָּר לַעֲבוֹר עַד בִּרְכַּיִם. ״וַיָּמׇד אֶלֶף וַיַּעֲבִירֵנִי מֵי מׇתְנָיִם״ — מִכָּאן שֶׁמּוּתָּר לַעֲבוֹר עַד מׇתְנַיִם. מִכָּאן וְאֵילָךְ: ״וַיָּמׇד אֶלֶף נַחַל אֲשֶׁר לֹא אוּכַל לַעֲבוֹר״!

**William Davidson Edition - English:**
Rav Yosef continues explaining the verse: **“Again he measured a thousand and he led me through the water, the water was knee deep”** (Ezekiel 47:4); from **here** it is derived that one **is permitted to pass through** water that reaches **up** to **the knees. “He measured a thousand and led me through the water up to the waist”** (Ezekiel 47:4); from **here** it is derived that one **is permitted to pass through** water that reaches **up to the waist. From this** point **forward: “And he measured a thousand, a river that I could not pass through”** (Ezekiel 47:5). This implies that one is never permitted to pass through water that is more than waist high, because it is dangerous.


###### Yoma 77b:14
[Yoma 77b:14](https://torahapp.org/share/book/Yoma/r/77b:14)

אָמַר אַבָּיֵי: שָׁאנֵי נַחַל דִּרְדִיפִי מַיָּא.

**William Davidson Edition - English:**
**Abaye said:** That is not a proof, because **a river** with fast **flowing water is different.** If it is higher than one’s waist, he could drown. However, one is permitted to cross still water even if it is deeper than that.


###### Yoma 77b:15
[Yoma 77b:15](https://torahapp.org/share/book/Yoma/r/77b:15)

יָכוֹל יַעֲבִירֶנּוּ בְּסִיחוּי — תַּלְמוּד לוֹמַר: ״כִּי גָאוּ הַמַּיִם מֵי שָׂחוּ״. מַאי ״מֵי שָׂחוּ״ — שִׁיּוּטָא, שֶׁכֵּן קוֹרִין לְשַׁיָּיטָא סַיָּיחָא. יָכוֹל יַעֲבִירֶנּוּ בְּבוּרְנִי קְטַנָּה — תַּלְמוּד לוֹמַר: ״בַּל תֵּלֶךְ בּוֹ אֳנִי שַׁיִט״. יָכוֹל יַעֲבִירֶנּוּ בְּבוּרְנִי גְּדוֹלָה — תַּלְמוּד לוֹמַר: ״וְצִי אַדִּיר לֹא יַעַבְרֶנּוּ״. מַאי מַשְׁמַע? כְּדִמְתַרְגֵּם רַב יוֹסֵף: לָא תֵּזִיל בֵּיהּ בִּסְפִינַת צַיָּידִין וּבוּרְנִי רַבְּתִי לֹא תְּגוּזִינֵּהּ.

**William Davidson Edition - English:**
§ Apropos the river that will flow in the future, the Gemara explains additional verses in Ezekiel. **One might think** that Ezekiel **could cross** the river **by swimming. The verse states: “For the water had swollen into *saḥu* waters”** (Ezekiel 47:5). **What** does **“*saḥu* waters”** mean? Water that can be traversed only with **a boat** [***shiyuta*], as sailing [*shayta*] is** sometimes **called swimming [*sayḥa*]. I might have thought** Ezekiel **could pass across in a small boat [*burni*].** Therefore, **the verse states: “No galley with oars shall go”** (Isaiah 33:21). I **might have thought he could pass through in a large boat.** Therefore, **the verse states: “Neither shall a fishing boat [*tzi adir*] be able to cross it”** (Isaiah 33:21). The Gemara asks: **From where** can it **be inferred** that the words *tzi adir* mean fishing boat? The Gemara explains: This is how **Rav Yosef translated** this verse: **A fishing boat [*sfinat tzayyadin*] will not travel on it and a large ship will not cross it.**


###### Yoma 77b:16
[Yoma 77b:16](https://torahapp.org/share/book/Yoma/r/77b:16)

אָמַר רַבִּי יְהוּדָה בֶּן פַּזִּי: אַף מַלְאַךְ הַמָּוֶת אֵין לוֹ רְשׁוּת לַעֲבוֹר בְּתוֹכוֹ, כְּתִיב הָכָא: ״בַּל תֵּלֶךְ בּוֹ אֳנִי שַׁיִט״, וּכְתִיב הָתָם: ״מִשּׁוּט בָּאָרֶץ״.

**William Davidson Edition - English:**
The Gemara continues its discussion of the river that will in the future come out of the Holy of Holies. **Rabbi Yehuda ben Pazi said: Even the Angel of Death does not have permission to pass through it** to the other side of this river, and proof of this is in the verse, **as it is written here: “No galley with oars [*ani shayt*] can travel” and** as **it was written there:** “Then Satan answered the Lord and said: **From going to and fro [*mishut*] the earth** and from walking up and down in it” (Job 1:7). Even Satan, who is also the Angel of Death, cannot cross through this river.


###### Yoma 77b:17
[Yoma 77b:17](https://torahapp.org/share/book/Yoma/r/77b:17)

אָמַר רַבִּי פִּנְחָס מִשּׁוּם רַב הוּנָא צִפּוֹרָאָה: מַעְיָן הַיּוֹצֵא מִבֵּית קׇדְשֵׁי הַקֳּדָשִׁים, בַּתְּחִילָּה דּוֹמֶה לְקַרְנֵי חֲגָבִים, כֵּיוָן שֶׁהִגִּיעַ לְפֶתַח הֵיכָל — נַעֲשֶׂה כְּחוּט שֶׁל שֶׁתִי, כֵּיוָן שֶׁהִגִּיעַ לָאוּלָם — נַעֲשֶׂה כְּחוּט שֶׁל עֵרֶב, כֵּיוָן שֶׁהִגִּיעַ אֶל פֶּתַח עֲזָרָה — נַעֲשֶׂה כְּפִי פַּךְ קָטָן, וְהַיְינוּ דִּתְנַן, רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר: מַיִם

**William Davidson Edition - English:**
The Gemara cites more *midrashim* about the river that will flow from the Holy of Holies. **Rabbi Pineḥas said in the name of Rav Huna of Tzippori: The spring that comes forth from inside the Holy of Holies** is **at first** very narrow **and resembles grasshoppers’ antennae** in width. **Once it reaches the opening of the Sanctuary it becomes** as thick **as** the **thread of** the **warp; once it reaches the Entrance Hall** of the Sanctuary, **it becomes** as thick **as** the **thread of** the **woof,** which is wider than the warp thread. **Once it reaches the opening of** the Temple **courtyard it becomes like the mouth of a small jug. This is as we learned** in a mishna: **Rav Eliezer ben Ya’akov says: Water,**