Yoma 80b (פ:) — the Talmud in English

He said to him:

When the question was raised,

when the question “how much must one drink to be liable” was raised in the beit midrash \-

it was not asked concerning an ordinary person, but concerning an exceptionally large person, such as

when it was asked concerning Og, king of Bashan.

For Beit Shammai held that

even a person of that size is liable for drinking a quarter-log

as a stringency.

For according to Beit Hillel, he is liable only for drinking a melo lugmav, the amount that fills his cheeks, which in the case of such a person is greater than a quarter-log, and their ruling is lenient.

Rabbi Zeira challenged this: What is different about the measure of

the amount of

eating—

for each and every person,

whether a large person or a small person, his measure is

a date-bulk (kekotevet).

And what is different about drinking, for each and every person drinks

a full cheekful

of his own,

as measured according to Beit Hillel?!

Abaye said to him: The Sages established that with a date-bulk his mind is settled,

for every person’s mind is settled by eating a date-bulk. But

with less than this,

with less than a date-bulk,

his mind is not settled

by it.

But

with drinking—

only

with

a full cheekful

of his own is his mind settled,

whereas

with

drinking a full cheekful of water

belonging to his fellow—

his mind is not settled.

Therefore, the measure depends on each individual, according to the amount that fills his cheeks.

Rabbi Zeira challenged this: And

is it possible that

the entire world

has its mind settled

by a date-bulk, and

even

Og, king of Bashan

has his mind settled

by a date-bulk?

Abaye said to him:

This is what

the Sages established, that

for every person

with this amount his mind is settled; with less than this—

his mind is not settled.

However, as for everyone—

his mind is settled

to a great degree,

for eating a date-bulk settles their minds substantially,

whereas Og, king of Bashan—

his mind is settled by a date-bulk only

to a small degree,

a little.

Rabbi Zeira challenged Abaye

for explaining that the measure of a date-bulk is fixed because with this measure every person’s mind is settled:

Is it possible that even

fatty meat

would settle his mind

with a date-bulk, and

also

grape shoots

would settle his mind

with a date-bulk?!

Abaye said to him: The Sages established

the measure of a date-bulk

because with this amount his mind is settled; with less

than this,

his mind is not settled.

However, with fatty meat—

his mind is settled

to a great degree,

very much [and thoroughly]. With

grape shoots—

only

to a small degree,

a little.

Rava challenged Abaye:

The measure of time for “eating” on Yom Kippur, during which everything eaten is combined, even if he interrupted between the acts of eating, is the measure of eating for every type of food, namely, the time required to eat akhilat peras [that is, the time required to eat bread in the measure of four eggs, which is half [“peras”] of a large loaf of eight eggs, the measure used for several Torah measures].

An olive-bulk within the time required to eat akhilat peras, and a date-bulk within the time required to eat akhilat peras?!

That is, is it possible to equate the time required to eat an olive-bulk with the time required to eat a date-bulk, and say that if he ate the date-bulk, which is larger than an olive-bulk, and took longer than the time required to eat akhilat peras, he is exempt for eating it?

Abaye said to him:

This is what

the Sages established, that with this,

by eating a date-bulk within the time required to eat akhilat peras,

his mind is settled, for a

period of

more

time

than this—

his mind is not settled.

Since the Gemara is discussing akhilat peras, it brings additional questions concerning akhilat peras.

Rava challenged

the statement that a pure person who eats impure foods, when he eats half a peras [that is, the measure of two eggs, which is half of a peras], within the time required to eat a peras, becomes disqualified from eating teruma.

[And this impurity is only rabbinic, because according to Torah law food does not convey impurity to a person, since food can never become a primary source of ritual impurity, whereas a person becomes impure only through impurity that is at the level of a primary source or higher, and not through impurity below that level.]

Is it possible to equate eating the measure of two eggs with eating an olive-bulk, and say: the eating of

an olive-bulk

in every context is

within the time required to eat akhilat peras,

whereas the eating of

half a peras

of impure foods is

within the time required to eat akhilat peras?!

Rav Pappa said to him: Set aside the impurity of the body”,

whereby a person who ate impure foods is disqualified from eating teruma, since

it is not of Torah origin; the Sages were lenient with it, so that if he did not eat the entire half-peras of impure foods within the time required to eat a peras, he does not become impure.

Mudretsy oblegchili eto postanovlenie: esli on ne s'el vsyu polportsii nechistoy pishchi za vremya poedaniya portsii, on ne stanovitsya nechistym.

And

we raise an objection:

Did Rav Pappa say this,

that the impurity of the body of a person who eats impure foods is only rabbinic?

But it is written [Leviticus 11], concerning the prohibition against eating impure creeping animals,

[“and you shall not defile yourselves through them, and you shall become impure through them,”]

“and you shall not defile yourselves through them, and you shall become impure through them.”

And Rav Pappa said: From here it follows that the impurity of the body

through eating creeping animals or impure foods

is of Torah origin

!

And we answer: In fact, the impurity

is rabbinic

in general,

and the verse—

is merely an asmachta.

We learned in the Mishna:

All foods

combine to form the measure of a date-bulk.

Rav Pappa said: If one ate raw meat—

a piece of uncooked meat—

and salt,

the salt upon it,

they combine

the salt with the meat to form the measure of a date-bulk.

And although

eating salt

is not “eating,”

for people do not generally eat salt except when it is mixed with food, whereas here it is lying on top of the food,

since people eat

raw meat with the salt upon it,

they combine

the salt and the meat to form the measure of a date-bulk.

Reish Lakish said: Brine [a liquid found on a vegetable as a result of pickling it or dipping it in liquid]

sous, nakhodyashchiysya na ovoshche iz-za ego zasolki ili ot macания v napitke]

that is upon a vegetable—

combines

with the vegetable

to form the measure of a date-bulk on Yom Kippur.

And we challenge this:

Isn’t it obvious!

And we answer:

Lest you say that

brine

is a liquid,

it teaches us

that

everything

that is

“food-preparing,”

even a sauce found on food and intended “to prepare it” so that it will be fit for eating,

is food

and is considered as such.

Reish Lakish said: One who eats on

the night of

Yom Kippur “heavy eating”

that provides no pleasure, because he is satiated from the meal before the onset of Yom Kippur—

is exempt

for it.

What is the reason? [Leviticus 23]

Vayikra 23]

“that you shall not afflict yourselves” is written; this excludes one who harms

himself and his earlier eating, when he continues to eat heavily and thereby does not negate the affliction.

Rabbi Yirmeya said that Reish Lakish said:

A

non-priest

who is not a kohen

and ate teruma as heavy eating—

pays

only

the principal and does not pay the additional one-fifth.

As it is stated [Leviticus 22]:

“When he eats”—

this excludes one who harms.