## Yoma Daf 82a

###### Yoma 82a:1
[Yoma 82a:1](https://torahapp.org/share/book/Yoma/r/82a:1)

**מַתְנִי׳** הַתִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן לִפְנֵי שָׁנָה וְלִפְנֵי שְׁנָתַיִים, בִּשְׁבִיל שֶׁיִּהְיוּ רְגִילִין בְּמִצְוֹת.

**William Davidson Edition - English:**
**MISHNA:** With regard to **the children, one does not afflict them** by withholding food **on Yom Kippur; however, one trains them one year before or two years before** they reach majority, by means of a partial fast lasting several hours, **so that they will be accustomed to** fulfill **mitzvot.**


###### Yoma 82a:2
[Yoma 82a:2](https://torahapp.org/share/book/Yoma/r/82a:2)

**גְּמָ׳** הַשְׁתָּא בִּפְנֵי שְׁתַּיִם מְחַנְּכִין לְהוּ — בִּפְנֵי שָׁנָה מִבַּעְיָא? אָמַר רַב חִסְדָּא, לָא קַשְׁיָא: הָא — בְּחוֹלֶה, הָא — בְּבָרִיא.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks about the wording of the mishna: **Since** it is stated that one trains children **two** years **before** their maturity, is it **necessary to say that one trains them one year before?** This expression in the mishna is superfluous. **Rav Ḥisda said:** This is **not difficult. This** statement that one trains children one year before their maturity is referring **to a feeble** child; **that** statement that one trains children two years before their maturity is referring **to a healthy** child.


###### Yoma 82a:3
[Yoma 82a:3](https://torahapp.org/share/book/Yoma/r/82a:3)

אָמַר רַב הוּנָא: בֶּן שְׁמוֹנֶה וּבֶן תֵּשַׁע — מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת. בֶּן עֶשֶׂר וּבֶן אַחַת עֶשְׂרֵה — מַשְׁלִימִין מִדְּרַבָּנַן, בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא בְּתִינוֹקֶת. וְרַב נַחְמָן אָמַר: בֶּן תֵּשַׁע בֶּן עֶשֶׂר — מְחַנְּכִין אוֹתָן לְשָׁעוֹת, בֶּן אַחַת עֶשְׂרֵה בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּרַבָּנַן, בֶּן שְׁלֹשׁ עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא בְּתִינוֹק. וְרַבִּי יוֹחָנָן אָמַר: הַשְׁלָמָה דְּרַבָּנַן לֵיכָּא. בֶּן עֶשֶׂר בֶּן אַחַת עֶשְׂרֵה — מְחַנְּכִין אוֹתוֹ לְשָׁעוֹת, בֶּן שְׁתֵּים עֶשְׂרֵה — מַשְׁלִימִין מִדְּאוֹרָיְיתָא.

**William Davidson Edition - English:**
**Rav Huna said: One trains** a healthy child **of eight** years **and nine** years to fast **for** several **hours;** at **ten** years **and eleven** years, **they complete** the fast **by rabbinic** law; **at twelve** years **they complete** the fast **by Torah** law. This applies **to girls** who reach maturity and become obligated in mitzvot at age twelve. **And Rav Naḥman said: At nine** years and **ten** years **one trains them** to fast **for** several **hours; at eleven and twelve** years **they complete** the fast **by rabbinic** law; **at thirteen** years **they complete** the fast **by Torah** law. This applies **to boys. And Rabbi Yoḥanan said: There is no** obligation with regard to children **completing** the fast **by rabbinic** law. Rather, **at ten and eleven** years, **one trains them** to fast **for** several **hours; and at twelve** years girls are obligated to **complete** their fast **by Torah** law.


###### Yoma 82a:4
[Yoma 82a:4](https://torahapp.org/share/book/Yoma/r/82a:4)

תְּנַן: הַתִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בַּיּוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן לִפְנֵי שָׁנָה וְלִפְנֵי שְׁתַּיִם. בִּשְׁלָמָא לְרַב הוּנָא וְרַב נַחְמָן — לִפְנֵי שָׁנָה וְלִפְנֵי שְׁתַּיִם. לִפְנֵי שָׁנָה — לְדִבְרֵיהֶן, וְלִפְנֵי שְׁתַּיִם — לְדִבְרֵיהֶן.

**William Davidson Edition - English:**
§ **We learned** in the mishna: With regard to **the children, one does not afflict them** by withholding food **on Yom Kippur; however, one trains them** for **one year before or two** years **before** they reach maturity. **Granted,** this makes sense according to the opinion of **Rav Huna and Rav Naḥman,** who hold that for one or two years before reaching maturity there is a rabbinic law requiring children to complete the fast. The mishna that states **one year before or two** years **before** should be understood as follows: A feeble child is obligated to complete the fast on Yom Kippur in the **year before** reaching maturity **by rabbinic** law, **and** a healthy child is obligated to complete the fast on Yom Kippur in the **two** years **before** reaching maturity **by rabbinic** law (Vilna Gaon).


###### Yoma 82a:5
[Yoma 82a:5](https://torahapp.org/share/book/Yoma/r/82a:5)

אֶלָּא לְרַבִּי יוֹחָנָן, קַשְׁיָא? אָמַר לָךְ רַבִּי יוֹחָנָן: מַאי שָׁנָה אוֹ שְׁתַּיִם — סָמוּךְ לְפִירְקָן.

**William Davidson Edition - English:**
**But** according **to Rabbi Yoḥanan,** who holds that there is no rabbinic law to complete the fast, this is **difficult.** In his opinion, what is the difference between one year before and two years before? **Rabbi Yoḥanan** could have **said to you: What** is the meaning of **one year or two** years? One year is referring not to the year before the year preceding their maturity, i.e. the two years preceding it, but actually to the year **preceding their maturity.** The phrase: One or two years, indicates that there is a difference between those who are required for one year and those who required for two, which depends on their health: The healthy child is required to fast two years, but one year is sufficient for a feeble child.


###### Yoma 82a:6
[Yoma 82a:6](https://torahapp.org/share/book/Yoma/r/82a:6)

תָּא שְׁמַע, דְּתָנֵי רַבָּה בַּר שְׁמוּאֵל: תִּינוֹקוֹת אֵין מְעַנִּין אוֹתָן בְּיוֹם הַכִּפּוּרִים, אֲבָל מְחַנְּכִין אוֹתָן שָׁנָה אוֹ שְׁתַּיִם סָמוּךְ לְפִירְקָן. בִּשְׁלָמָא לְרַבִּי יוֹחָנָן — נִיחָא, אֶלָּא לְרַב הוּנָא וּלְרַב נַחְמָן — קַשְׁיָא! אָמְרִי לָךְ רַבָּנַן: מַאי חִינּוּךְ נָמֵי דְּקָתָנֵי — הַשְׁלָמָה.

**William Davidson Edition - English:**
**Come** and **hear that** which **Rabba bar Shmuel taught** in a *baraita*: With regard to **children, one does not afflict them** by withholding food **on Yom Kippur; however, one trains them one year** for a feeble child **or two** years for a healthy child **preceding their maturity. Granted,** according **to** the opinion of **Rabbi Yoḥanan, this works out well; but** according **to Rav Huna and Rav Naḥman,** who say that there is an additional year that one is required to complete the fast according to rabbinic law, this is **difficult. The Rabbis** could **say to you: What is** this **training that is also taught** there? It is referring to fasting **a complete** day, which is required by rabbinic law. By rabbinic law, the time of completing the fast for a healthy child is two years before he reaches maturity.


###### Yoma 82a:7
[Yoma 82a:7](https://torahapp.org/share/book/Yoma/r/82a:7)

וּמִי קָרֵי לְחִינּוּךְ הַשְׁלָמָה, וְהָא תַּנְיָא: אֵי זֶה חִינּוּךְ? הָיָה רָגִיל לֶאֱכוֹל בִּשְׁתֵּי שָׁעוֹת — מַאֲכִילִין אוֹתוֹ לְשָׁלֹשׁ. בְּשָׁלֹשׁ — מַאֲכִילִין אוֹתוֹ בְּאַרְבַּע. אָמַר רָבָא בַּר עוּלָּא: תְּרֵי חִנּוּכֵי הָווּ.

**William Davidson Edition - English:**
The Gemara asks: **And is training called completion?** Doesn’t training mean that the child performs only part of the mitzva? **Wasn’t** it **taught** explicitly in a *baraita*: **What is training? If** the child **was accustomed to eat** every day **at the second** hour of the day, **one feeds him at the third** hour, so he will begin to understand the concept of affliction. If he was accustomed to eat **at the third** hour, **one feeds him at the fourth** hour. **Rava bar Ulla said:** This is not difficult; **these are two** different types of **training.** There is training of small children to wait slightly longer before eating, and training of older children, in which one habituates them to fasting a full day.


###### Yoma 82a:8
[Yoma 82a:8](https://torahapp.org/share/book/Yoma/r/82a:8)

**מַתְנִי׳** עוּבָּרָה שֶׁהֵרִיחָה — מַאֲכִילִין אוֹתָהּ עַד שֶׁתָּשִׁיב נַפְשָׁהּ. חוֹלֶה — מַאֲכִילִין אוֹתוֹ עַל פִּי בְּקִיאִין, וְאִם אֵין שָׁם בְּקִיאִין — מַאֲכִילִין אוֹתוֹ עַל פִּי עַצְמוֹ עַד שֶׁיֹּאמַר דַּי.

**William Davidson Edition - English:**
**MISHNA:** With regard to **a pregnant woman who smelled** food and was overcome by a craving to eat it, **one feeds her until she recovers,** as failure to do so could lead to a life-threatening situation. If a person is **ill** and requires food due to potential danger, **one feeds him according to** the advice of medical **experts** who determine that he indeed requires food. **And if there are no experts there, one feeds him according to his own** instructions, **until he says** that he has eaten **enough** and needs no more.


###### Yoma 82a:9
[Yoma 82a:9](https://torahapp.org/share/book/Yoma/r/82a:9)

**גְּמָ׳** תָּנוּ רַבָּנַן: עוּבָּרָה שֶׁהֵרִיחָה בְּשַׂר קוֹדֶשׁ אוֹ בְּשַׂר חֲזִיר — תּוֹחֲבִין לָהּ כּוּשׁ בְּרוֹטֶב, וּמַנִּיחִין לָהּ עַל פִּיהָ, אִם נִתְיַישְּׁבָה דַּעְתָּהּ — מוּטָב, וְאִם לָאו — מַאֲכִילִין אוֹתָהּ רוֹטֶב עַצְמוֹ, וְאִם נִתְיַישְּׁבָה דַּעְתָּהּ — מוּטָב, וְאִם לָאו — מַאֲכִילִין אוֹתָהּ שׁוּמָּן עַצְמוֹ. שֶׁאֵין לְךָ דָּבָר שֶׁעוֹמֵד בִּפְנֵי פִּקּוּחַ נֶפֶשׁ, חוּץ מֵעֲבוֹדָה זָרָה וְגִילּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים.

**William Davidson Edition - English:**
**GEMARA:** **The Sages taught** in a *baraita*: With regard to **a pregnant woman who smelled consecrated meat or pig meat** and craved those specific foods, **one inserts a thin reed into the juice** of that item **and places it on her mouth. If her mind become settled** with that, **it is well. And if not, one feeds her the gravy itself** of that forbidden food. **If her mind becomes settled** with that, **it is well. And if not, one feeds her the fat** of the forbidden food **itself, as there is no** *halakha* **that stands in the way of saving a life except for** the prohibitions against **idol worship, and forbidden sexual relationships, and bloodshed.**


###### Yoma 82a:10
[Yoma 82a:10](https://torahapp.org/share/book/Yoma/r/82a:10)

עֲבוֹדָה זָרָה מְנָלַן — דְּתַנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר: אִם נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״, לָמָּה נֶאֱמַר ״בְּכׇל מְאֹדֶךָ״? וְאִם נֶאֱמַר ״בְּכׇל מְאֹדֶךָ״, לָמָּה נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״?

**William Davidson Edition - English:**
The Gemara clarifies: With regard to the *halakha* that the prohibition against **idol worship** takes precedence over saving one’s life, **from where** do **we** derive this? **As it was taught** in a *baraita* that **Rabbi Eliezer says: If it is stated:** “And you shall love the Lord your God with all your heart, **and with all your soul”** (Deuteronomy 6:5), **why is it stated** in the continuation of the verse: **“And with all your might”** (Deuteronomy 6:5)? **And if it is stated: “With all your might,” why is it stated: “With all your soul”?** One of these statements appears to be superfluous.


###### Yoma 82a:11
[Yoma 82a:11](https://torahapp.org/share/book/Yoma/r/82a:11)

אִם יֵשׁ לְךָ אָדָם שֶׁגּוּפוֹ חָבִיב עָלָיו מִמָּמוֹנוֹ — לְכָךְ נֶאֱמַר ״בְּכׇל נַפְשְׁךָ״, וְאִם יֵשׁ לָךְ אָדָם שֶׁמָּמוֹנוֹ חָבִיב עָלָיו מִגּוּפוֹ — לְכָךְ נֶאֱמַר ״וּבְכׇל מְאֹדֶךָ״.

**William Davidson Edition - English:**
Rather, it is to teach that **if there is a person whose body is more beloved to him than his property, therefore it is stated: “With all your soul.”** The verse teaches that one must be willing to sacrifice his life to sanctify God’s name. **And if there is a person whose property is more beloved to him than his body, therefore it is stated: “With all your might.”** Rabbi Eliezer understands the phrase “with all your might” to mean: With all your possessions. Therefore, one must be prepared to forfeit his life rather than be saved through idol worship.


###### Yoma 82a:12
[Yoma 82a:12](https://torahapp.org/share/book/Yoma/r/82a:12)

גִּילּוּי עֲרָיוֹת וּשְׁפִיכַת דָּמִים מְנָא לַן — דְּתַנְיָא, רַבִּי אוֹמֵר: ״כִּי כַּאֲשֶׁר יָקוּם אִישׁ עַל רֵעֵהוּ וּרְצָחוֹ נֶפֶשׁ כֵּן הַדָּבָר הַזֶּה״. וְכִי מָה עִנְיָן לָמַדְנוּ מֵרוֹצֵחַ לְנַעֲרָה הַמְאוֹרָסָה?

**William Davidson Edition - English:**
§ With regard to the concept that one must surrender his life rather than have **forbidden sexual relations or shed blood** through murder, **from where** do **we** derive this? **As it was taught** in a *baraita* that **Rabbi** Yehuda HaNasi **says:** It is stated about the rape of a betrothed woman: **“For as when a man rises against his fellow and slays him, even so is this matter”** (Deuteronomy 22:26). One might ask: **What idea did we learn about a betrothed woman from a murderer?** The *halakha* of a betrothed woman is clear; what new point is learned by comparing it to the *halakha* of a murderer?


###### Yoma 82a:13
[Yoma 82a:13](https://torahapp.org/share/book/Yoma/r/82a:13)

אֶלָּא: הֲרֵי זֶה בָּא לְלַמֵּד, וְנִמְצָא לָמֵד: מָה נַעֲרָה הַמְאוֹרָסָה נִיתָּן לְהַצִּילָהּ בְּנַפְשׁוֹ — אַף רוֹצֵחַ (כּוּ׳). מָה רוֹצֵחַ יֵהָרֵג וְאַל יַעֲבוֹר — אַף נַעֲרָה הַמְאוֹרָסָה יֵהָרֵג וְאַל יַעֲבוֹר.

**William Davidson Edition - English:**
**Rather, this** *halakha* about the murderer, which appears to **come to teach** about the betrothed woman, **is found to** actually be the **subject of teaching.** The inference is as follows: **Just as** with regard to **the betrothed woman,** permission is **given to save her at** the cost of the **life of** her attacker, **so too,** the **murderer** may be saved from committing the crime at the cost of his life, i.e., one may save the victim by killing the attacker. Another teaching is derived in the opposite direction, from the case of murder to the case of rape. **Just as** the **murderer** is subject to the *halakha* of **let him be killed, and let him not transgress,** i.e., one must even allow himself to be killed rather than take the life of another, **so too,** a man must surrender his life rather than engage in forbidden sexual relations with **a betrothed young woman.** By inference, the *halakha* of **let him be killed, and let him not transgress,** applies to all forbidden sexual relations.