Yoma 80b — the Talmud in English

He said to him: ![](pamud.bmp "

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when the question was asked,

when the question was asked in the beit-midrash: “How much must he drink in order to be liable” \-

It was not asked concerning an ordinary person, but concerning a great person, such as

Og, king of Bashan, was asked.

For the School of Shammai held,

who maintain that even such a person is liable for drinking a quarter-log,

as a stringency.

For according to the School of Hillel, he is liable only for drinking a full cheekful, which in this person is a measure greater than a quarter-log, and their position is lenient.

Rabbi Zeira challenged him: What is different

the measure of

eating—

for each and every one,

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

like the measure of a date.

And what is different about drinking, that each and every one is measured by

a full cheekful

of his own

according to the School of Hillel!?

Abaye said to him: The Sages have established that with the measure of a date, his mind is settled in this way,

for every person’s mind is settled by eating the measure of a date. But

less than this,

less than the measure of a date,

it is not settled

his mind.

But

with drinking—

only

with

a full cheekful

of his own is his mind settled,

but

with

drinking water to the measure of a full cheekful

of his fellow—

his mind is not settled.

Therefore, the measure depends on each person, according to his full cheekful.

Rabbi Zeira challenged him: And

is it possible that

the entire world

has its mind settled

with the measure of a date, and

also

Og, king of Bashan

has his mind settled

with the measure of a date?

Abaye said to him:

Thus

the Sages have established, that

for every person,

with this his mind is settled; less than this—

his mind is not settled.

However, everyone—

his mind is settled

to a great extent,

for eating the measure of a date settles their minds extensively,

whereas Og, king of Bashan—

his mind is settled by the measure of a date only

to a small extent,

a little.

Rabbi Zeira challenged Abaye,

who had explained that the measure of a date is fixed because with this measure every person’s mind is settled:

Could it be that even

fat meat

will settle his mind

with the measure of a date, and

also

grape shoots

will settle his mind

with the measure of a date!?

Abaye said to him: The Sages have established

with regard to the measure of a date

that with this his mind is settled; less

and less

than this his mind is not settled.

However, with fat meat—

his mind is settled

to a great extent,

very much [well].

With grape shoots—

only

to a small extent,

a little.

Rava challenged Abaye

concerning the measure of time called “eating” on the Day of Atonement, during which everything eaten is combined, even if he interrupted between the acts of eating: it is the measure of eating for every food, namely, the time of eating called “the eating of a pras” [that is, the time required to eat bread measuring four eggs, which is half [“pras”] of a large loaf of eight eggs, by which several Torah measures are determined].

An olive-sized measure within the time of eating a pras, and a measure of a date within the time of eating a pras!?

That is, is it possible to equate the time of eating an olive-sized measure with the eating of a measure of a date, and to say that if he ate the measure of a date, which is larger than an olive-sized measure, and took longer in eating it than the time of eating a pras, he is exempt for it?

Abaye said to him:

Thus

the Sages have established that with this,

by eating a measure of a date within the time of eating a pras,

his mind is settled, for

a duration

greater

than this

his mind is not settled.

His mind is not settled.

And since the Gemara is dealing with the matter of eating a pras, it brings additional questions concerning eating a pras.

Rava challenged

the statement that a pure person who eats impure foods, when he eats half a pras [that is, the measure of two eggs, which is half of the “pras”] within the time of eating a pras, is disqualified from eating teruma.

[And his impurity is only rabbinic, because according to Torah law food does not impart impurity to a person, since food never becomes a primary source of impurity, and a person becomes impure only through an impurity that is at the level of a primary source of impurity or above it, and not below it.]

Is it possible to equate eating a measure of two eggs with eating an olive-sized measure, and say: both eating

an olive-sized measure

in every place is

within the time of eating a pras,

and eating

half a pras

of impure foods is

within the time of eating a pras!?

Rav Pappa said to him: Leave “the impurity of the body”

through which 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-pras of impure foods within the time of eating a pras, he does not become impure.

And

we ask:

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 creatures,

[Leviticus 11]

“And you shall not make yourselves impure 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 creatures or impure foods

is of Torah origin

!

And we answer: In fact, the impurity

is rabbinic

in general,

and the verse—

is merely a supporting citation.

We learned in the Mishna:

All foods

combine to reach the measure of a date.

Rav Pappa said: If he ate raw meat

a piece of raw meat

and salt

and the salt upon it—

they combine,

the salt combines with the meat to reach the measure of a date.

And although

eating salt

is not “eating,”

for people do not ordinarily eat salt except when it is mixed into food, whereas here it is found on top of the food,

since people eat

raw meat when the salt is upon it,

they combine,

the salt and the meat, to reach the measure of a date.

Resh Lakish said: Brine

[the sauce found on a vegetable as a result of its pickling or because of its being dipped in liquid]

that is on top of a vegetable—

combines

with the vegetable

to reach the measure of a date on the Day of Atonement.

And we challenge this:

It is obvious!

And we answer:

It might have been said that brine

is

a liquid.

It teaches us

that

every

thing that is

“preparing food”,

even sauce found on the food and coming “to prepare it,” so that it will be good for eating—

is food

is considered [food].

Resh Lakish said: One who eats on

the night of

the Day of Atonement “an excessive eating”,

which contains no enjoyment, since he is satiated from the meal before the onset of the Day of Atonement—

is exempt

for it.

What is the reason?

[Leviticus 23]

“That you shall not afflict” is written; excluding one who harms

himself and his earlier eating, when he continues and eats an excessive eating, and thereby does not nullify the affliction.

Rabbi Yirmeya said in the name of Resh Lakish:

A person

who is a non-kohein

who is not a kohein

who ate teruma as an excessive eating—

pays

only

the principal and does not pay the additional fifth.

As it is stated [Leviticus 22]:

“When he eats”—

excluding one who harms.