Yoma 81b (פא:) — the Talmud in English

Rav Pappa said:

It

Yom Kippur

itself is called “Shabbat,” as it is written

in it:

“You shall observe your Shabbat”.

And since the affliction is called Shabbat, it is like Shabbat both with regard to punishment and with regard to warning.

And we raised a difficulty:

Granted, Rav Pappa did not say in accordance with Rav Aḥa bar Yaakov

because of

the verse

“a complete rest,”

which is written in connection with

Yom Kippur

and is preferable

to derive the matter from it.

But Rav Aḥa bar Yaakov—

why did he not say in accordance with Rav Pappa?

And we answer:

He needs

this verse

for that which was taught: [

Leviticus 23]

“And you shall afflict your souls on the ninth day of the month.”

One might have thought that one should begin and fast on the ninth—

the verse states: “In the evening.”

After the ninth day has already passed.

If it is from “in the evening,”

one might have thought that it means from nightfall—

the verse states: “on the ninth,”

before nightfall.

How is this to be understood?

One begins and fasts while it is still day.

And

from here

we learn the principle

that one adds from the profane to the sacred.

And I have derived only

that one adds from the profane to the sacred

at its onset.

At its conclusion—

from where

do we know that one adds?

The verse states: “From evening to evening,”

indicating that the fast should continue until the following evening.

And I have derived

that one adds from the profane to the sacred

only

on

Yom Kippur.

On Shabbatot—

from where?

The verse states

the superfluous wording

“you shall observe.”

I have derived only Shabbatot; with regard to festivals—

from where?

The verse states

another superfluous expression,

“your Shabbat.”

How is this to be understood?

Every place where the term “rest” is stated, one adds from the profane to the sacred.

And we raised another difficulty:

And the tanna

earlier

who

expounded

“the substance itself, the substance itself”

to exclude the additional period from karet—and from this exclusion one can derive the mitzva of adding, since by excluding the additional period from punishment the verse reveals that there is nevertheless a prohibition in the matter—

this “on the ninth day of the month”—

what does he do with it?

And we answer:

He needs it for that which Ḥiyya bar Rav of Difti taught.

For Ḥiyya bar Rav of Difti taught: “And you shall afflict your souls on the ninth day.”

But does one fast on the ninth?

After all, one fasts on the tenth!

Rather, this comes to tell you: Whoever eats and drinks on the ninth—

the verse regards it for him as though he had fasted on both the ninth and the tenth.

We learned in the Mishna: One who ate foods that are unfit for eating.

Rava said: One who chewed

pepper in an abnormal manner of eating

on Yom Kippur—

is exempt.

And likewise, one who

chewed ginger on Yom Kippur—

is exempt.

Meytivi

against Rava’s exempting one who chewed peppers on Yom Kippur:

For it was taught:

Rabbi Meir would say: From the implication of what is stated [

Leviticus 19]

“You shall treat its fruit as forbidden”—

do I not know that it is a food tree?

Rather, what does the Torah mean by stating “food tree”?

A tree whose wood has the same taste as its fruit.

You must say—

this is peppers,

for the low shrub on which they grow is considered a tree subject to the laws of orla, and is not a vegetable exempt from orla.

And the verse comes

to teach you that peppers are subject to orla,

so that you should not say that the pepper plant is a vegetable because it is a low shrub.

And

the verse further teaches you that

the Land of Israel lacks nothing.

As it is stated [

Deuteronomy 8]

“You shall lack nothing in it.”

And it is thus proven that peppers are fit for eating as they are, from the fact that the law of orla applies to them, as that law applies only to a food tree.

And we answer:

It is not difficult.

This

is referring to

pepper

when fresh,

which is moist and fit for eating, and one is liable for eating it.

And that

for whose consumption one is exempt is

when dry,

as it is unfit for eating.

Ravina said to Mareimar:

How could Rava say that one who chewed ginger on Yom Kippur is exempt?

But did Rav Naḥman not say: This “himelta”

a cooked dish made of crushed ginger spices mixed with honey,

which comes from the land of the Indians,

which comes from the land of Cush,

is permitted,

and one may eat it without concern either for the prohibition of food cooked by gentiles, since ginger is also eaten raw, without cooking [and they enacted the decree only with regard to something that is fit to be eaten only when cooked], or for the prohibition of the refuse of gentiles’ vessels, since it imparts a flavor that detracts from the food.

And we recite over it: “Who creates the fruit of the ground”!

And it is thereby proven that ginger is fit to be eaten as it is; if so, why is one not liable for eating it on Yom Kippur?

And we answer:

It is not difficult.

This—

when it is fresh,

when it is moist and fit for eating.

And that is when it is dry,

when it is unfit for eating.

The Sages taught: One who ate

on Yom Kippur

reed leaves,

which are unfit for eating—

is exempt.

One who ate

vine shoots—

is liable.

What are these vine shoots?

Rabbi Yitzḥak of Migdal said: Any that sprouted from Rosh HaShanah until Yom Kippur,

as they are still young and tender. But if they sprouted before Rosh HaShanah, they have already become hard and are unfit for eating.

And Rav Kahana said:

Those that sprouted

within any thirty-day period

are still fit for eating.

It was taught in a baraita in accordance with Rabbi Yitzḥak of Migdal: One who ate reed leaves—

is exempt; and vine shoots—

is liable.

What are these vine shoots?—

Any that sprouted from Rosh HaShanah until Yom Kippur.

We learned in the Mishna:

One who drank fish brine or morays is exempt.

And the Gemara infers:

If

he drank

vinegar—

he is liable.

Who is the author of the Mishna?—

It is Rabbi.

For it was taught: Rabbi says: Vinegar restores the spirit.

Rav Giddel bar Menashe of Birei de-Narash taught: The halakha is not in accordance with Rabbi,

and vinegar does not restore the spirit.

The following year

they

all went out, diluted

the vinegar with water in order to weaken its acidity,

and drank vinegar,

vinegar mixed with water.

Rav Giddel heard and became angry.

He said: Say that I said

that vinegar does not restore the spirit with regard to

after the fact,

so that one is not liable to bring an offering; but to permit drinking it

ab initio—

who said that?

Furthermore,

say that I said

regarding

a small amount of vinegar,

a little, that it does not restore the spirit.

But drinking vinegar

in a large quantity,

in a substantial measure—

who said

that it does not restore the spirit when consumed in a large amount?

Furthermore,

say that I said,

regarding

undiluted vinegar,

without any water mixed in.

Vinegar

diluted

with water—

who said

that it does not restore the spirit!?