משנה: יוֹם הַכִּיפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִייָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּיטָּה. הַמֶּלֶךְ וְהַכַּלָּה יִרְחֲצוּ אֶת פְּנֵיהֶם. וְהֶחָיָה תִנְעוֹל אֶת הַסַּנְדָּל דִּבְרֵי רַבִּי אֱלִיעֶזֶר. וַחֲכָמִים אוֹסְרִין׃ MISHNAH: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes1Leather shoes., and sexual relations, are forbidden. The king and the bride2The newlywed, who should appear beautiful in her husband’s eyes, just as the king always should look handsome in public. wash their heads, and the woman recovering after childbirth wears shoes, the words of Rebbi Eliezer, but the Sages forbid it.
הלכה: יוֹם הַכִּיפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִייָה כול׳. עָנוּשׁ כָּרֵת. וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי הִילָא. לְפָחוּת מִכְּשִׂיעוּרִין נִצְרָכָה. HALAKHAH: “On the Day of Atonement eating, drinking, etc., are forbidden.” They are punishable by extirpation and you are saying so3In Mishnaic terminology, “forbidden” either means forbidden rabbinically or biblically with no specified punishment. The term for severe biblical prohibitions, subject to extirpation or execution is “liable” (for a purification sacrifice in the case of inadvertent transgression.)? Rebbi Hila said, it was needed for less than the minimal quantities4If someone eats or drinks less than the quantities specified in Mishnah 2, the transgression is not liable for a purification sacrifice. Babli 73b..
תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. יָכוֹל יֵשֵׁב לֹו בַחַמָּה וּבְצִינָּה כְדֵי שֶׁיִּצְטָעֵר. תַּלְמוּד לֹומַר כָּל־מְלָאכָה לֹ֣א תַֽעֲשׂ֔וּ. מְלָאכָה אָסַרְתִּי לְךָ בְמָקוֹם אַחֵר. וְעִינּוּי אָסַרְתִּי לְךָ בְמָקוֹם אַחֵר. מַה מְלָאכָה שֶׁאָסַרְתִּי לְךָ בְמָקוֹם אַחֵר [מְלָאכָה] שָׁחַייָבִין עָלֶיהָ כָרֵת. אַף עִינּוּי שֶׁאָסַרְתִּי לְךָ בְמָקוֹם אַחֵר עִינּוּי שָׁחַייָבִין עָלָיו כָרֵת. וְאֵילּוּ הֵן. אֵילּוּ הַפִּיגוּלִין וְהַנּוֹתָרִין. מְנַיִין לְרַבּוֹת אֶת הַטְּבָלִין. תַּלְמוּד לוֹמַר תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. רִיבָה. [מַרְבֶּה אֲנִי אֶת הַטְּבָלִים שֶׁהֵן בְּמִיתָה. וְלֹא אַרְבֶּה אֶת הַנְּבֵלְה שֶׁאֵינָן בְּמִיתָה. תַּלְמוּד לוֹמַר תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. רִיבָה.] אַרְבֶּה אֶת הַנְּבֵילוֹת שֶׁהֵן בְּלֹא תַעֲשֶׂה וְלֹא אַרְבֶּה אֶת הַחוּלִין שֶׁאֵינָן בְּלֹא תַעֲשֶׂה. תַּלְמוּד לוֹמַר תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. רִיבָה. אַרְבֶּה אֶת הַחוּלִין שֶׁאֵינָן בַעֲמוֹד וַאֶכוֹל. וְלֹא אַרְבֶּה אֶת הַתְּרוּמָה וּמַעֲשֵׂר שֵׁינִי שֶׁהֵן בַעֲמוֹד אֶכוֹל. תַּלְמוּד לוֹמַר תְּעַנּ֣וּ נַפְשׁוֹתֵיכֶ֗ם. רִיבָה. אַרְבֶּה אֶת הַתְּרוּמָה וְהַמַּעֲשֵׂר שֶׁאֵינָן בְּבַל תוֹתִּיר. וְלֹא אַרְבֶּה אֶת הַקָּדָשִׁים שֶׁהֵן בְּבַל תוֹתִּיר. תַּלְמוּד לוֹמַר תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. רִיבָה. דָּבָר אַחֵר. תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. דָּבָר שֶׁהוּא עִינּוּי אב בִית נֶפֶשׁ. וְאֵי זוֹ זּוֹ. זוֹ אֲכִילְה וּשְׁתִייָה. מִשֵׁם רִבִּי יִשְׁמָעֵאל אָֽמְרוּ. נֶאֱמַר כָּאן תְּעַנּ֣וּ אֶת־נַפְשׁוֹתֵיכֶ֗ם. וְנֶאֱמַר לְהַלָּן וַֽיְעַנְּךָ֘ וַיַּרְעִיבֶךָ. מַה עִינּוּי שֶׁנֶּאֱמַר לְהַלָּן עִינּוּי רַעֲבוֹן. אַף עִינּוּי שֶׁנֶּאֱמַר כָּאן עִינּוּי רַעֲבוֹן. 5Babli 74b, Sifra Aḥare Pereq 7(1–4).“You shall deprive yourselves6.Lev. 15:29.. I could think that one should sit in the sun or in the cold to make himself feel badly, the verse says, do not do any work. The work which I forbade you elsewhere7All Sabbath prohibitions apply to the Day of Atonement.. And the deprivation of what I forbade you elsewhere. Since the work which I forbade you elsewhere is work for which one would be liable to extirpation, so also deprivation which I forbade you elsewhere is deprivation from which one would be liable to extirpation, and the following are those: piggul and leftovers8For piggul, cf. Chapter 5 Note 154. Eating sacrificial meat after the allotted time is sinful, Lev. 19:7.. From where to add ṭevel9Produce from which heave and tithes have not been taken? The verse says, you shall deprive yourselves; it added. [I am adding ṭevel which is a deadly sin, but would not add carcass meat which is not a deadly sin; the verse says, you shall deprive yourselves; it added.]10Corrector’s addition, necessary by the context. I am adding carcass meat which is prohibited, but would not add profane meat which is not prohibited; the verse says, you shall deprive yourselves; it added. I am adding profane meat which is not under a commandment to be eaten, but would not add heave and Second Tithe which is under a commandment to be eaten11Heave must be eaten by Cohanim in purity, and Second Tithe by the farmer’s family in Jerusalem in purity. It is sinful to let pure heave and tithes go to waste. One could have thought that food for which there is a biblical commandment that it be eaten would be exempt from the prohibition.; the verse says, you shall deprive yourselves; it added. I am adding heave and tithe of which leftovers are not prohibited, but would not add sacrificial meat for which leftovers are prohibited, the verse says, you shall deprive yourselves; it added. Another explanation: You shall deprive yourselves, something which is a deprivation (father house) {which diminishes}12The incomprehensible אב בית has been emended to עֲבֵידת (Qorban ha-Edah). the spirit/ What is this? Eating and drinking. In the name of Rebbi Ismael they said, it is said here you shall deprive yourselves, and it says there, He deprived you and made you hungry13Deut. 8:3.. Since deprivation there is one of hunger, also deprivation here is one of hunger.”
וְלָמָּה שִׁשָּׁה דְבָרִים. כְּנֶגֶד שִׁשָּׁה עִינּוּיִין הָאֲמוּרִין בַפָּרָשָׁה. וְהָא לֵיתנוֹן אֶלָּא חֲמִשָּׁה. אָמַר רִבִּי תַנְחוּמָא. וְאֶחָד מוּסַף. And why six kinds? Corresponding to the six quotes of “deprivation” in the Chapter. But there are only five? Rebbi Tanḥuma said, one is with musaf14Deprivation is mentioned in Lev.16:29, 31 and 23:27, 29, 32. In addition it is mentioned in the paragraph on musaf sacrifices for the Day of Atonement, Num.29:7..
בִּרְחִיצָה. רִבִּי זְעוּרָה בַּר חָמָא [רִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָא] בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בְּתַעֲנִית צִיבּוּר מַרְחִיץ פָּנָיו יָדָיו וְרַגְלָיו כְּדַרְכּוֹ. בְּתִשְׁעָה בְאַב מַרְחִיץ יָדָיו וּמַעֲבִירָן עַל פָּנָיו. בָּיוֹם הַכִּיפּוּרִים מַרְחִיץ יָדָיו וּמְקַנְּחָן בְמַפָּה וּמַעֲבִיר אֶת הַמַּפָּה עַל פָּנָיו. רִבִּי יוֹנָה תָרִי מַרְטוּטָה וִיהַב לָהּ תּוּתֵי כַדָּה. וְהַא תַנֵּי. אֵין בֵּין תִּשְׁעָה בְאַב לְתַעֲנִית צִיבּוּר אֶלָּא אִיסּוּר מְלָאכָה בְמָקוֹם שֶׁנָּהֲגוּ. הָיָה הוֹלֵךְ אֵצֶל רַבּוֹ אֵצֶל בִּתּוֹ וְעָבַר בַּיָּם אוֹ בַנָּהָר אֵינוֹ חוֹשֵׁשׁ. נִיטַּנְּפוּ רַגְלָיו מַטְבִּילָן בַּמַּיִם וְאֵינוֹ חוֹשֵׁשׁ. הוֹרֵי רִבִּי בָּא כָּהֵן תַּנָּייָא. הוֹרֵי רִבִּי אָחָא. בְּבָא מִן הַדֶּרֶךְ וְהָיוּ רַגְלָיו קִיהוֹת עָלָיו. שֶׁמּוּתָּר לְהַרְחִיצָם בַּמַּיִם. תַּנֵּי. אָבֵל וּמְנוּדֶּה שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ מוּתָּרִין בִּנְעִילַת הַסַּנְדָּל. לִכְשֶׁיָּבוֹאוּ בָעִיר יַחֲלוֹצוּ. וְכֵן בְּתִשְׁעָה בְאַב וְכֵן בְּתַעֲנִית צִיבּוּר. 15A parallel is in Taaniot 1:6 (64c line 37), ו. The Taaniot text is reproduced by Tosaphoti Taanit 13a, s. v. אמר.“Washing”. Rebbi Zeˋurah bar Ḥama, [Rebbi Yose ben Rebbi Ḥanina.] in the name of Rebbi Joshua ben Levi: On a public fast day16A fast day called to pray for rain in a year of drought. one washes as usual his face, hands, and feet. On the Ninth of Av17The fast instituted to mourn the destruction of the Temple. one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher18He soaked the rag before the start of the Day of Atonement, squeezed it and let it dry somewhat during the night so that the next morning it should be somewhat moist but not dripping.. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it19There were places where the community had adopted the rule that one did not work on the Ninth of Av. Nowhere was this extended to fast days in years of drought.? If somebody was going20On a day where washing was rabbinically forbidden. Babli 77b; Tosephta 4:5, to his teacher or to his daughter and crossed a lake or a river he does not worry21No rabbinic prohibition was violated... If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban22Any weekday of the year, the mourner and the person in the ban are forbidden to wear leather shoes. The person in the ban has to follow these rules if he ever wants to have the ban lifted. Babli Moˋed qaṭan 15b. on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av23For everybody..
בְּסִיכָה. כְּהָדָא דְתַנֵּי. בַּשַּׁבָּת בֵּין סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג בֵּין סִיכָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. בְּיוֹם הַכִּיפּוּרִים בֵּין סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג בֵּין סִיכָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג אָסוּר. בְּתִשְׁעָה בְאַב וּבְתַעֲנִית צִיבּוּר סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג אָסוּר. שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. וְהָא תַּנֵּי. שָׁווַת סִיכָה לִשְׁתִייָה לְאִיסּוּר וּלְתַשְׁלוּמִין. אֲבָל לֹא לָעוֹנֵשׁ. בְּיוֹם הַכִּיפּוּרִים לְאִיסּוּר. אֲבָל לֹא לָעוֹנֵשׁ. וְהָא תַנֵּי. וְלֹ֣א יְחַלְּל֔וּ. לָהָבִיא אֶת הַסָּךְ וְאֶת הַשּׁוֹתֶה. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן סָךְ. אָמַר רִבִּי אַבָּמָרִי. אִין לֵית כָּאן סָךְ. לֵית כָּאן שׁוֹתֶה. דִּלֹ כֵן דָּבָר שֶׁהוּא בָא מִשְׁנֵי לָווִין מִצְטָרֵף. 24This text is shortened from Maˋaser Šeni2:1 (Notes 28–35), Šabbat 9, Notes 122–127 and Taˋanit 1:6.“Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment25Referring to illegal use of heave and dedicated food by non-Cohanim and its replacement by 5/4 of the value taken.. On the Day of Atonement regarding prohibition but not punishment26The only biblical prohibitions on the Day of Atonement are eating, drinking, and working. The other two, anointing and sexual relations, are rabbinic and not subject to biblical punishment. But was it not stated, they shall not desecrate27Lev. 22:15. The verse refers to the non-Cohen who “eats” holy food in error. Babli Niddah 32a., to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions28If the verse in Lev. is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegitimately ate and drank heave he should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing.?
גָּרַשׂ עַד הַגּוּף הַקָּדוֹשׁ בְּשׁוֹכֵחַ. One repeats up to “this holy body that he forgot”29The body of the following is copied by the corrector who prepared the text for the Venice printer from Taaniot 1:6; parts of it are also quoted in other tractates..
[מְנַיִין שֶׁהוּא מְחוּוָּר בַּעֲשֵׂה. אָמַר רִבִּי אֶלָעָזָר בְשֵׁם רִבִּי סִימַיי. לֹא נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת. מָה נָן קַייָמִין. אִם לְהָבִיא לוֹ אָרוֹן וְתַכְרִיכִין. לַחַי הוּא אָסוּר כָּל־שֶׁכֵּן לָמֵת. וְאֵיזֶה דָבָר שֶׁמּוּתָּר לַחַי וְאָסוּר לַמֵּת. הֲוֵי אוֹמֵר. זוֹ סִיכָה. [From where that there is a clear commandment30While illegitimate use of heave oil for anointing is prohibited, it is mentioned in the framework of the farmer’s declaration in the Temple, which is a positive commandment. Overstepping the prohibition of anointing when it is forbidden legally is overstepping a positive commandment not under the scope of biblical penal law.
This paragraph is copied from the parallels (Note 24); there is no connection to the rules of the Day of Atonement.? Rebbi Eleazar in the name of Rebbi Simai: I did not give from it to the dead31Deut. 26:14.. Where do we hold? If not to bring a casket or shrouds for him, this is forbidden for the living, therefore certainly for the dead. What is permitted for the living but prohibited for the dead?32Cf. Sifry Deut. 302. I am saying that this is anointing33Second Tithe must be consumed; no other use is authorized...
וּבִנְעִילַת הַסַּנְדָּל. תַּנֵּי. כָּל־אֵילּוּ שֶׁאָֽמְרוּ. אֲסוּרִין בִּנְעִילַת הַסַּנְדָּל. יָצָא לַדֶּרֶךְ נוֹעֵל. הִגִּיעַ לְכַרַךְ חוֹלֵץ. וְכֵן בְּאָבֵל וְכֵן בִּמְנודֶּה. אִית תַּנָּיֵי תַנֵּי. יוֹצְאִין בִּאִמְפִּלִיָּא בְּיוֹם הַכִּיפּוּרִים. וְאִית תַּנָּיֵי תַנֵּי. אֵין יוֹצְאִין. אָמַר רַב חִסְדָּא. מָאן דָּמַר. יוֹצְאִין. בִּאִמְפִּלִיָּא שֶׁל בֶּגֶד. וּמָאן דָּמַר. אֵין יוֹצְאִין. בִּאִמְפִּלִיָּא שֶׁל עוֹר. רִבִּי יִצְחָק בַּר נַחְמָן סְלַק לְגַבֵּי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּלֵילֵי צוֹמָא רַבָּא. נְפַק לְגַבֵּי לְבוּשׁ סוֹלְיָסָה. אָמַר לֵיהּ. מָה הוּא דֵין. אָמַר לֵיהּ. אַיסְתְּנֵיס אָנָא. רִבִּי שְׁמוּאֵל בַּר נַחְמָן סְלַק לְגַבֵּיהּ רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּלֵילֵי תַעֲנִיתָא. נְפַק לְגַבֵּיהּ. לְבוּשׁ סוֹלְיָסָה. אָמַר לֵיהּ. מָה הוּא דֵין. אָמַר לֵיהּ. אַיסְתְּנֵיס אָנִי. רִבִּי סִמַיי חֲמוּנֵהּ נְפִיק בְּלֵילֵי תַעֲנִיתָא לְבוּשׁ סוֹלְיָסָה. חַד תַּלְמִיד מִן דְּרִבִּי מָנָא הוּרֵי לְחַד מִן קְרִיבוֹיי דִנְשִׂיָא לְמַלְבֵּשׁ סוֹלְיָסָה. אֲמַר לֵיהּ. אַן מִן הָדָה. אֲמַר לֵיהּ. מִן דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי הוּא. אֲמַר לֵיהּ. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אַיסְתְּנֵיס הֲוָה. “Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban34Babli Moˋed qaṭan 15b. The Yerushalmi version is quoted by Or zarua§277.. There are Tannaim who state, one goes in slippers35Latin impilia, -ium (pl/) “felt slippers”. on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers36Yebamot 12:1, Note 35, Babli Yebamot 102b.. Rebbi Isaac bar Nahman visited Rebbi Joshua ben Levi in the night of the Great Fast37The day of Atonement.; he came to him wearing laced shoes38A leather sole with a textile upper part held together by laces.. He asked him, what is this? He answered, I am asthenic39Greek ἀσθενής. Since the rules of not wearing leather shoes are rabbinic, they are waved for health reasons.. Rebbi Samuel bar Nahman visited Rebbi Joshua ben Levi in the night of a fast day40A rabbinic fast day.; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Simai walking in the night of a fast day in laced shoes. A student of Rebbi Mana permitted to a relative of the Patriarch to wear laced shoes41Without a medical condition which would justify waving the rules.. He asked him, from where this? He answered, from this of Rebbi Joshua ben Levi. He said to him, in the case of Rebbi Joshua ben Levi it was an asthenic.
וּבְתַשְׁמִישׁ הַמִּיטָּה. אֲתִי חֲמִי. בִּרְחִיצָה הוּא אָסוּר. בְּתַשְׁמִישׁ הַמִּיטָּה לֹא כָל־שֶׁכֵּן. תִּפְתָּר בְּמָקוֹם שֶׁאֵין טוֹבְלִין. אוֹ קוֹדֶם שֶׁהִתְקִין עֶזְרָא טְבִילָה לְבַעֲלֵי קֶרִיִּין. רִבִּי יַעֲקֹב בַּר אַחָא רִבִּי ייָסָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֵין קֶרִי אֶלָּא מִתַּשְׁמִישׁ הַמִּטָּה. רַב הוּנָא אָמַר. אֲפִילוּ רָאָה עַצְמוֹ נִיאוֹת תוֹךְ חֲלוֹם. הֲווּ בְּעַייָן מֵימַר. וּבִלְבַד הָאִשָּׁה. רִבִּי יוֹנָה וְרִבִּי יוֹסֵא תְּרַווֵיהוֹן אָֽמְרִין. אֲפִילוּ מִדָּבָר אַחֵר. וְהָא תַנִּינָן. יוֹם הַכִּיפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִייָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה. וְתַנֵּי עֲלָהּ. בַּעֲלֵי קֶרִייִן טוֹבְלִין כְדַרְכָּן בְּצִנְעָה בְיוֹם הַכִּיפּוּרִים. לֵית הָדָא פְלִיגָא אַדְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. אֵין קֶרִי אֶלָּא מִתַּשְׁמִישׁ הַמִּטָּה. פָּתַר לָהּ. בְּשֶׁשִּׁימֵּשּׁ מִטָּתוֹ מִבְּעוֹד יוֹם וְשָׁכַח וְלֹא טָבַל. וְהָא תַנֵּי. מַעֲשֶׂה בְרִבִּי יוֹסִי בַּר חֲלַפְתָּא שֶׁרָאוּ אוֹתוֹ טוֹבֵל בְּצִנְעָה בְיוֹם הַכִּיפּוּרִים. אִית לָךְ למֵימַר בְּאוֹתוֹ הַגּוּף הַקָּדוֹשׁ בְּשׁוֹכֵחַ.] “And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations42Since the Day of Atonement is a day of prayer and by an institution of Ezra prayer was forbidden after sexual relations before immersion in a miqweh, the prohibition of washing should imply the prohibition of sexual relations without the need to spell it out.? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. 43This text to the end of the paragraph is also from Berakhot 3:4 (Notes 167–168) which is the original source. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Ḥuna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. But did we not state: On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden?. And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement44In Tosephta Kippurim 4:5 and Babli 88a the reading is: “Men with qeri (emission of semen) immerse themselves normally on Yom Kippur”; one speaks of a full immersion and “in secret” is not mentioned. The Tosephta is Babylonian formulation.. Does this not contradict Rebbi Joshua ben Levi, since Rebbi Joshua ben Levi said, qeri is only from sexual intercourse? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Halaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot45Hence, the interpretation of Rav Ḥuna is incorrect and that of rabbis Yose (the Amora) and Jonah is correct.?]
הַמֶּלֶךְ עַל שֵׁם מֶ֥לֶךְ בְּיוֹפְיוֹ תֶּחֱזֶ֣ינָה עֵינֶי֑ךָ. “The king,” because your eyes shall see the king in his beauty46Is. 33:17. Babli 78b, bottom..
הַכַּלָּה מִפְּנֵי אֵיבָה. “The bride,” because of bad feelings47That the husband should not feel bad about her. Babli 78b, bottom..
וְהֶחָיָה תִנְעוֹל אֶת הַסַּנְדָּל. דִּבְרֵי רַבִּי אֱלִיעֶזֶר. הֲוִינָן סָֽבְרִין מֵימַר עַל סוֹפָה. אַשְׁכַּח תַּנֵּי עַל כּוּלְּהוֹן. “And the woman recovering after childbirth wears shoes, the words of Rebbi Eliezer.” We were thinking to say that this refers to the last statement; it was found stated referring to all of them48The entire sentence is R. Eliezer’s..