Yoma 78b — the Talmud in English

And further they raised a question before them: what is the ruling regarding going out in a shoe of ![](pamud.bmp "

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rush

a type of reed

on Yom Kippur,

which is a hard shoe and is not comfortable for walking.

Is only wearing a leather shoe forbidden, or every shoe?

Rabbi Yitzhak bar Nahmani stood on his feet and said: I saw Rabbi Yehoshua ben Levi go out in a rush shoe on Yom Kippur.

And I said

and I asked

him: On a communal fast,

which they decreed because of the withholding of rain, and on which too wearing a shoe is forbidden

–

what is the ruling: is it permitted to go out in a rush shoe?

He said to me: It is no different

a communal fast from Yom Kippur

. Rabba bar bar Hana said: I saw Rabbi Elazar of Nanveh go out in a rush shoe on a communal fast, and I said to him: On Yom Kippur –

what is the ruling?

He said to me: It is no different.

Rav Yehuda would go out

he would go out on Yom Kippur

in dehitni,

shoes made of a type of rush.

Abaye would go out in dehutzei,

shoes made from palm leaves.

Rava would go out in deivlei,

shoes made of grasses.

Rabba bar Rav Huna would wrap a cloth

a garment called a cloth

around his feet

on his foot

and go out

and go out in it on Yom Kippur

.

Rami bar Hama raised an objection to the permission to go out in a shoe that is not made of leather, from the Mishna in tractate Shabbat

:

As we learned: an amputee –

goes out

on Shabbat into the public domain

with his wooden leg,

which he makes for himself from wood in the form of a leg in place of his leg, and carves in it a place into which he inserts the stump of his leg, and attaches it there to the stump of his leg; and the wooden leg is considered for him a shoe and not a burden

the words of Rabbi Meir.

And Rabbi Yosei forbids

going out in it on Shabbat, because the wooden leg is not considered a shoe, since this is not the manner of a shoe for every person, but only for an amputee, and it is therefore like a burden.

And it was taught concerning it

in a beraita

: and they agree

Rabbi Meir and Rabbi Yosei

that it is forbidden to go out in it on Yom Kippur

even in the private domain!

Thus, even Rabbi Yosei, who does not consider the wooden leg a shoe with regard to carrying on Shabbat, considers the wooden leg a shoe with regard to the affliction on Yom Kippur.

And the same is true of the other shoes as well, including those that are not made of leather: they must be forbidden on Yom Kippur.

He said

he answered

Abaye: There,

with regard to the wooden leg of an amputee, it is properly forbidden by the law of affliction on Yom Kippur, since

there are in it

in the hollow of the wooden leg

cloth pieces,

small pieces of cloth, with which it is comfortable for him to support his foot in the wooden leg

and

it is forbidden to go out in it

because of pleasure.

But with the other shoes that are not made of leather, walking in them is difficult and there is no pleasure in it; therefore it is permitted to go out in them on Yom Kippur.

Rava said to him: But if

the wooden leg

is not an implement,

as it is not considered a shoe because it is not made of leather, can it be that

the cloth pieces make it an implement,

so that you forbid it because of the prohibition against wearing a shoe?

And further: Is every pleasure that is not a shoe –

forbidden on Yom Kippur?

But Rabba bar Rav Huna would wrap a cloth around his foot and go out.

And further: from what it teaches in the latter clause

of that same Mishna

: if he has

for the wooden leg

“a receptacle

in which

cloth pieces

are placed

it is impure.

That is, because of the receptacle for his foot, the wooden leg is not considered “the plain parts of wooden vessels,” which do not receive impurity, but it is a wooden vessel that has a receptacle, which receives impurity.

And the Gemara infers: from the fact that we established the latter clause as referring to a wooden leg that has a receptacle,

by inference, the first clause

of the Mishna

–

we are not dealing with one that has

a receptacle with

cloth pieces.

And in any event, the beraita says that one may not go out in this wooden leg, which has no pleasure from the pieces, on Yom Kippur!?

Rather, Rava said: In fact, everyone

agrees that the wooden leg of an amputee

– is a shoe.

And with regard to Shabbat, they disagree about this

Rabbi Meir and Rabbi Yosei, whether it is permitted to go out in it or not:

One Master holds: We issue a decree, lest it slip off

the wooden leg

and he come to carry it four cubits

in the public domain.

And one Master holds: We do not issue a decree

lest it slip off.

The Sages taught: Children are permitted in

the

entire afflictions, except for wearing a shoe.

And we raised it:

What is different about wearing a shoe

that they forbade it for minors, because

they will say,

people who see them walking in their shoes:

people

adults

did it for him,

they put his shoes on him!

And the Gemara now assumes that the law that adults are cautioned regarding minors, so as not to cause them to transgress, also applies to the mitzva of affliction on Yom Kippur. Therefore, so that people should not say that the adults put shoes on the minors, the Sages instituted that the children should not wear shoes even by themselves.

And if so, the difficulty is: but

these

other afflictions, such as washing and anointing

too they will say: people did it for him,

that the adults washed and anointed the minors.

And we answer:

Washing and anointing –

say: they did it for him yesterday,

permissibly.

And we object:

A shoe too—say: they did it for him yesterday,

that they put his shoes on him on the eve of Yom Kippur, and he slept with them.

And we answer:

With a shoe, it is not possible that they did it for him yesterday.

For

indeed

Shmuel said: Whoever wishes to taste the taste of death,

one who wishes to taste the taste of death

– let him put on shoes

let him put on his shoes

and sleep,

and sleep while they are locked onto his feet. Therefore people will not say that they put his shoes on him permissibly yesterday; rather, they will say that they did so today, in violation of the prohibition.

And now the Gemara retracts from the assumption that adults are cautioned regarding minors with regard to the mitzva of affliction.

But

in the beraita: “children

are permitted

in all of them”

– it teaches it as an initial permission!

For it is a complete permission for adults to wash and anoint minors, and if the adults come to ask about this, they are to be instructed that they are permitted to do so from the outset. If so, the question returns: why are children forbidden to wear a shoe?

And the Gemara answers:

Rather: these

things, such as wearing a shoe,

which are not their growth,

since it is not the way of children to grow by means of them,

the Sages issued a decree concerning them

regarding children, that they should conduct themselves with them on Yom Kippur, since refraining from wearing a shoe does not interfere with the manner of their growth.

But

these

things, such as washing and anointing,

which are their growth,

since it is the way of children to grow by means of them

– the Sages did not issue a decree concerning them

regarding children, so that the matter should not interfere with their growth.

For Abaye said: My mother said to me:

this is

his growth,

the manner of his growth

of a child:

At first, he should be washed with

hot water and

anointed with

oil,

oil.

When he grows a little,

a bit – he should be fed

an egg

an egg that one dips

in kutḥa

a type of food in which one dips.

When he grows a little

more

– break vessels,

one should give him vessels with which he will play and break them.

As with Rabba, who bought

purchased

cracked earthenware vessels

cracked earthenware vessels at a cheap price

for his sons,

for his young sons

and they broke them,

and they released their energy by breaking them.

We learned in the Mishna:

The king and the bride may wash their faces.

And the Gemara explains:

Which Tanna is the Mishna? –

It is Rabbi Hanania ben Teradyon.

For it was taught:

even

the king and the bride may not wash their faces

on Yom Kippur.

Rabbi Hanania ben Teradyon says in the name of Rabbi Eliezer: The king and the bride may wash their faces.

A woman after childbirth may not wear a shoe.

Rabbi Hanania ben Teradyon says in the name of Rabbi Eliezer: A woman after childbirth may wear a shoe.

And the Gemara explains:

What is the reason for a king?

As it is written

Isaiah 33

“Your eyes shall behold a king in his beauty.”

What is the reason for a bride? –

So that she should not become unattractive in her husband’s eyes.

Rav said to Rabbi Hiyya: A bride –

until when

is she considered a bride

did he say to him

: thirty days.

And

as it was taught: Ornaments are not withheld from the bride

the mourner whose mother died on the day of her wedding

for all thirty days.

And it is proven that for all thirty days the designation “bride” applies to her.

And the Gemara continues to explain Rabbi Eliezer’s view:

A woman after childbirth may wear a shoe –

because of the cold.

Shmuel said: If it is because of the danger of a scorpion –

it is permitted

also for every person to wear a shoe on Yom Kippur.

We learned in the Mishna:

One who eats the amount of a large date.