לא בארה התורה מניעה מאלו הדברים ביום צום כפור אבל אמר הכתוב לשון עינוי חמש פעמים. אמר (ויקרא כ״ג:ג׳) שבת שבתון ואמר (שם טז) שבת שבתון ואמר (במדבר כ״ט:ז׳) ובעשור לחדש ואמר (ויקרא כ״ג:כ״ז) אך בעשור לחדש ואמר (שם טז) והיתה זאת לכם ובאה הקבלה כי באו לאסור חמשה דברים מהנאת הגוף והם האכילה והשתיה והרחיצה במים וסיכה בשמן ונעילת הסנדל ותשמיש המטה. ובא בכל אחת מאלו המלות בספרים מלת עינוי לפי שהם רמזים ואסמכתות ועיקר איסורם קבלה וכולן יתחייב העושה אחת מהן מכת מרדות.

It is not explained in the Torah the prohibition of these things on the Day of the Fast of Atonement, but rather, the language of "ענוי"/affliction appears five times. It states (Leviticus 23:32): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/"ועניתם את נפשותיכם" ],” and it (the Torah) states (Leviticus 16;31): “It shall be a sabbath of complete rest for you [and you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Numbers 29:7): ‘On the tenth day [of the same seventh month you shall practice a sacred occasions when you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Leviticus 23:27), “Mark, the tenth day [of this seventh month is the Day of Atonement. It shall be a sacred occasion for you; you shall practice self-denial/"ועניתם את נפשותיכם"],” and (Leviticus 16:34): “This shall be to you [a law for all time;: to make atonement for the Israelites for all their sins once a year.”] (but, note that Maimonides does not mention the more appropriate verse in Leviticus 16:29: “In the seventh month of the tenth day of the month, you shall prace self-denial/"תענו את נפשותיכם"), and the accepted tradition comes to prohibit five things of bodily enjoyments (see Tractate Yoma 76a) which are feeding, and washing in water (there is no distinction between cold or warm water, as is found in Tractate Taanit 13a) and anointing with oil, and the wearing of leather sandals and sexual intercourse, and it states in each one of these “self-denial”/עינוי in Scripture but they are hints and [mere] supports, (see Tractate Yoma 76-77a) and the essence of their prohibition is accepted tradition, and for all of these, a person who does any one of them is liable for lashes for rebelliousness.

And the subject matter where it (i.e., the Mishnah) states: "אסור", except for feeding, meaning, eating and drinking which the liability of extirpation/Karet if he ate according to the measure mentioned, but if he at less, this is prohibited and he is liable for lashes of rebelliousness. God said, that he who transgresses on the “self-denials” (Leviticus 23:30): ”I will cause tha tperson to perish [from among his people,.” (and see Tractate Yoma 74b – for this Biblical verse deals with doing work on Yom Kippur, and in the Laws of The Resting on the Tenth Day, Chapter 1, Halalkha 4, Maimonides wrote that when it says, “you shall practice self-denial,” it means by implication that this is fasting). And it comes as a received tradition that the matter that the soul depends upon is eating and drinking. But it is appropriate that the king appear handsome (see Tractate Yoma 78b). And similarly the bride in order that she not disgrace herself before her husband, and therefore, we permitted to them to wash their faces.

וכותבת הגסה (the large date) – a large date, It states [in the Mishnah] "כותבת גסה" – which is less than an egg’s size (see Tractate Yoma 79b). And the explanation of "גרעניתא" (globule, stone/kernel of fruit) (see Tractate Terumot, Chapter 11, comment 21.

ומלא לוגמיו (a mouthful) – this is that he drinks a measure, that if he were to return it to one side of his mouth, the other side would protrude it and it woild appear (see Yoma 80a). But from what you need to remember always that all of the measurements in our Torah are “traditional laws handed down from Moses at Sinai” (see Tractate Sukkah 6a). But the Halakha is not according ot Rabbi Eliezer.

ציר הוא מה ששותת מן הדג כששורין. אותו במלח.

ציר (brine) – the juice that flows from the fish if they are pickled in salt.

ומוריס (fish brine, pickle liquor) (see Tractate Pesahim, Chapter 7, Mishnah 1, note one and Tractate Trumot, Chapter 11, Mishnah 1, note 7) – ALMARI.

מחנכין אותן (Maimonides adds from his own notes from Proverbs 22:6: “Train a lad in the way he ought to go”) – We acccumstom them to fast in stages two years before the obligation of the fast falls upon them for healthy children or one year for those who are sickly (see Tractate Yoma 82a). And know that the males from age thirteen years [fast[ fully and females from age twelve, a are obligated to fast according to the Torah if they brought forth [two hairs[, because the females are able to to endure the Fast more than the males, for the tempeature of the males is hotter and that which separates from from their bodies is greater. And the males and the feamles from age eleven fast the entire day according to the Rabbis in order to educate them in the [observance of] the commandments (see also The Laws of the Tenth of Tishrei, Chapter 2, Halakhot 10-11 and examine the Raavad and the Magid Mishnah there). But from age nine or from age ten they fast a few hours from the day, whether they are males or females in order that they become accustomed to fast, and we don’t feet them until the hunger pangs hit them.

וכן עוברה שהריחה בשר קדש או בשר חזיר ונתעורר טבעה ותאותה לאכול מאכילין אותה ממנו עד שיתישב נפשה.

And similarly if a pregnant woman smelled the flesh of Holy Meat [of the Temple] or the flesh of pigs and her soul ws stirred to teat it, wwe feet herfrom it until her soul settles (see Tractate Yoma 82a).

ובקיים – they are the specialists, meaning to say, the specialists of the physicians. But there is in this matter a that a division of laws are explained to you, and this that a sick person all the while that he requests to eat, we feed him, and even if all the doctors stated that he does not need food, we feet him until he is satisated. But if the specialist physician instructed that he must heat and he states that he doesn’t need anthing, we feed him and we don’t hearken to the words of the sick person But if the doctors are divided, and some of them say that we need to feed him and some of them say that he doesn’t it, we listen to the the specialists or the majority. But if they were equal in their numbers and their specialization , according to our knowledge we feet him (and so Maimonides decided in The Laws of the Fast of the Tenth, Chapter 3, Halakha 8), because the general principle among us is that if there is a doubt regarding savomg pf a life, we are lenient (see Tractates Shabbat 129a, Yoma 83a, 84b, Ketubot 15a, Bava Kamma 44b, 90a, Bava Batra 50b and Sanhedrin 79a).

בולמוס מין ממיני החולאים שנופל בו האדם ואינו מרגיש כלל וזה החולה הוא מין ממיני החלאים הנקראים בלשון חכמים נכפין ויארע לאלו הנזכרים בכאן כמו נשיכה בפי האסטומכא וכשיאכלו יקל מעליהם ויאירו עיניהם:

בולמוס – one of the kinds of fainting/swooning that are caused on account of the pangs of hunger in the mouth of the stomach and when he eats it (i.e., the hunger) disappears and passes from him and the darkness passes from his eyes.

ודברים טמאים– they are forbidden things like insects and reptiles and unclean animals and others like them, but we don’t hurry to feed to those people a thing whose prohibition is severere, but we feed them little by little, if it is sufficient, if not, we feed them something more severe (see Tractate Yoma 83a).

וחושש בפיו (one who has a sore mouth) – one whose palate is consumed , that if they do not cure him, his apprentices and his smile will be consumed.

וסם – this designation includes all the roots/medicines whatever they will be. But the Halakha is not according to Rabbi Mattiah ben Heresh who permitted feeding the man the lobe of the liver of a crazy dog on the day of the Fast of Atonement if it bit, because it is not beneficial other than in an adapted manner . But the Sages says that we don’t violate the commandments other than for medicinal purpose only which is a clear matter that the simple logic and experience obligate him, but not through adapted ucring , because their matter is weak , and it would not obligate him in logical, and his experience is far, and it is a claim from one who makes a claim. And it is a large principle – know it.

And it is stated [in the Mishnah]: "כל ספק נפשות דוחה את השבת" – to spur you on the expediency of this and we don’t delay and even on the first Shabbat of his illlness, when the infirm person is yet able to bear his illness, and we don’t say that surely he needs to violae for himself the next Sabbath, let us leave hiim today in order that he doesn’t have to violate for himself two Sabbaths (see Tractate Yoma 84b).

מפקחין פירוש שחופרין ומחפשין אותו וכשמגיע לחוטמו ולא נמצא בו נשמה אז אסור לו לחפור יותר לפי שבודאי הוא מת. ואם מצאו חי אע"פ שהוא בענין שאינו יכול לחיות אלא זמן מועט וימות לפי שעה חופרין עליו ומוציאין אותו וזהו ענין אמרם מצאוהו חי מפקחין עליו.

מפקחין – did and search after him, and if he reached his nose and didn’t find any breath in him, it is forbidden for him to dig further, for he is certainly dead. But if they found him living, even though he is not capable of living other than a short time and would die, we remove the debris that is upon him and remove him.

And this is the matter when it said [in the Mishnah]: "מצואוהו חי מקפחין עליו" and it (i.e., the Mishnah) says: "ואם מת יניחוהו"- for there are those among the Sages who hold that we save the dead person from the conflagration/fire, therefore it (i.e., the Mishnah) informed us that from fallen debris, there is no dispute that we leave him there.

שמור אלו העיקרים וסמוך עליהם והוא כשהאדם שוגג בעשה ולא תעשה או מזיד בעשה ועשה תשובה מכפרים לו לאלתר. והתשובה הוא שיתודה אדם על עונותיו לפני השם ויתנחם על מה שחטא ויקבל עליו שלא ישוב לאותו עון לעולם אמר בוידוי והפרישה מן העון (משלי כ״ח:י״ג) ומודה ועוזב ירוחם ואמר בחרטה על העון (ירמיהו ל״א:י״ט) כי אחרי שובי נחמתי. וכשהזיד בלאו ועשה תשובה תשובה תולה ויוה"כ מכפר. וכששגג בכריתות ובמיתות בית דין במה שהוא חייב עליו חטאת או שחטא חטא שהוא חייב עליו אשם ודאי והביא אשמו וחטאתו ועשה תשובה נתכפר לו במקומו לאלתר ולשון הכתוב הוא כי מביא חטאתו צריך תשובה שנאמר (ויקרא ה׳:ה׳) והתודה אשר חטא עליה וכשהזיד בכריתות ובמיתות בית דין ועשה תשובה תשובה ויוה"כ תולין ויסורין ממרקין אז וכשימות נגמרה כפרתו הוא שנאמר אם יכופר העון הזה לכם עד תמותון (ישעיהו כ״ב:י״ד). וכל זה כשעבר ברצונו אבל באונס פטור וכל זה כשאין עבודת יוה"כ אבל בזמן שהיתה העבודה כבר ידעת כי בשעיר המשתלח היו מתכפרין על כל העונות כמו שנבאר בתחילת שבועות:

Remember these general principles and rely upon them, and this is if a person made an inadvertent error regading a positive commandment and/or a negative commendment, or wilfuly violated a positive commandment and did repentence, he is pardoned immediatley. And the repentence is that he will confess on his sin before God and will regret on what he has done and will accpt upon himself that he will not again perform that act. It is stated [in Scripture] reagrding confesson and separation from the sin (Proverbs 28:13): “He who confesses and gives them up will find mercy,” and it is stated regarding remorse/contrition (Jeremiah 31:19): “Now that I have turned back, I am filled with remorse.” But if he violated a negative commandment willfully and did repentence, the repentence is held in suspense and Yom Kippur atones. But if he inadvertently acted regarding [sins whose punishments are] extirpations and death at the hands of the Bet Din/Jewish Court in a matter that requires of him a sin-offering or he committed a sin that requires of it a definite guilt-offering and he brought his sin-offering and/or his guilt-offering and repented, he attains atonement immediately. And it is explained in the Torah that a person who brings his sin offerings requires repentence, as it states (Leviticus 5:5): “he shall confess that wherein he has sinned.” But if he acted willfully regarding [a sin whose punishment] is extirpation or death by the Beth Din and repented, repentence and Yom Kippur hold him in suspense and afflictions cleanse him, and when he dies, his atonement is completed. And all of this occurs if he sinned willingly, but someone who sinned through compulsion is exempt. What are we speaking of? At a time when it is not the Divine Service of the Day of Atonement, but no if he already knows that with the Scapegot he is atoned for all of his sins, as we will explain at the beginning of [Tractate] Shevuot (Chapter 1, Mishna 6).

האומר אחטא ויום הכפורים מכפר אין יום הכפורים מכפר כמו אמרם אין מספיקין בידו לעשות תשובה ולפיכך לא יעזרהו השם שיעשה בצום כיפור מה שראוי לו לעשות כדי שיתכפרו לו עונותיו באותו היום ושעיר המשתלח אינו מכפר עבירות שבין אדם לחבירו.

It is stated [in the Mishnah]: "אחטא ויום הכפורים מכפר אין יום הכפרוים מפפר" – is the case like it said (in the Mishnah): "אין מספיקין בידו לעשות תשובה" - meaning that God will not assist him to do on the day of the Fast of Atonement that which would be appropriate for him to receive atonement for that day (see also in the Mishneh Torah: The Laws of Repentence, Chapter 4, Halakha 1). And the Scapegoat would not not atone for sins between a man and his fellow human being.