Yoma 87b — the Talmud in English

He entered

and went up and

came

and entered

Rabbi Hiyya,

and wished to recite the passage together with him.

He returned

Rav returned

to the beginning,

to the beginning of the passage.

He entered

afterward

Bar Kappara—

and again

returned

Rav

to the beginning.

Rabbi Shimon bar Rabbi came—

returned

Rav

to the beginning.

Rabbi Hanina bar Hama came.

He said

Rav now: And is it that

all this

so many times

we should return and go?

Rav did not return

but continued reading the passage, and did not allow Rabbi Hanina to read together with him from the beginning of the passage.

Rabbi Hanina was offended

at Rav, because he did not agree to return to the beginning of the passage for him.

Rav went to him

Rav went to him

thirteen eves of Yom Kippur,

on thirteen eves of Yom Kippur,

and he was not appeased.

And we raise a difficulty:

How did

Rav

do this,

that he went to him to appease him more than three times?

But Rabbi Yosei bar Hanina said: Whoever seeks forgiveness

a request or forgiveness

from his fellow—

let him not seek it from him more than three times!

And we answer:

Rav,

who was stringent with himself,

is different.

And we raise another difficulty:

And Rabbi Hanina,

who did not agree to be appeased—

how did he do this?

But Rava said: Whoever overlooks his measures—

they overlook for him

from Heaven

all his transgressions!

And it was fitting for Rabbi Hanina to act in this manner!

And we answer:

Rather, Rabbi Hanina saw a dream concerning Rav,

he dreamed a dream concerning Rav,

that they raised him up on a palm tree,

that they hung him on a palm tree.

And they had a tradition

and it was a sign for them,

that every

person

whom they raised up on a palm tree

whom they hung on a palm tree [in a dream]—

he would be the head.

He would become the head, because being raised up on a palm tree indicates raising of the head and greatness.

Rabbi Hanina said

Rabbi Hanina:

Infer from this

from this dream that I dreamed, that

they wish to make him the leader.

They wish from Heaven to make Rav the head.

And Rabbi Hanina was then the head of the academy in the Land of Israel, and he was concerned about his imminent death, since one sovereignty does not touch upon the sovereignty of another.

And

therefore

he was not appeased, so that

in order that

he should go

Rav from the Land of Israel to Babylonia,

and study

and learn

Torah in Babylonia,

and there they would appoint him head of the academy.

The Sages taught:

A person is obligated to repent on Yom Kippur and to confess on it.

The time of

the mitzva of confession

is on

the eve of Yom Kippur,

after eating, once he has accepted upon himself the sanctity of Yom Kippur,

with

before

darkness.

However, the Sages said:

A person should advance the confession and

confess before he eats and drinks, lest his mind become confused

if he drinks wine and becomes intoxicated

at the meal

that concludes the eating.

And even though he confessed before he ate and drank,

in the afternoon prayer—he again

confesses after he eats and drinks, lest there occur

to him

a corrupting matter

a sin

at the meal.

And even though he confessed

in the prayer of

evening—

he should confess in the morning.

And even though he again confessed

in the morning—

he should again

confess in the additional prayer.

In the additional prayer—

he should confess in the afternoon prayer; in the afternoon prayer—

he should confess in Ne’ila.

And where does he say it

for the confession?

An individual—

after his prayer.

And the prayer leader—

says it in the middle,

in the middle blessing during the repetition of the prayer leader.

What does he say

with his confession?

Rav said:

The prayer of

“You know the mysteries of the universe.”

And Shmuel said:

The prayer of

“From the depths of the heart” [it is not known to us].

[it is not known to us].

And Levi said: He says

he recites

“And in Your Torah it is written, saying:

for on this day He shall make atonement for you.”

Rabbi Yohanan said:

The prayer of

“Master of the universe.” [“For not on account of our righteousness,” and so on.]

“For not on account of our righteousness,” and so on.

Rabbi Yehuda said:

The prayer of

“For our iniquities have become too numerous to count, and our sins have grown too great in number.”

Rav Hamnuna said:

This is what he says, and through this statement fulfills the elements of repentance: regret, shame, and acceptance for the future:

“My God, before I was formed, I was not worthy

to be formed. And

now that I have been formed—

it is as though I had not been formed. I am dust in my life, all the more so in my death.

Behold, I am before You like a vessel full of shame and disgrace.

May it be Your will that I not sin; and what I have sinned, cleanse in Your mercy, but not through suffering.”

And this is

and this is

Rava’s confession

Rava’s confession throughout

the entire year.

And

this is also the confession

of Rav Hamnuna the younger on Yom Kippur.

Mar Zutra said: We stated

that it is necessary to say these prayers

only when he did not say, “But we have sinned.”

However,

if

he said, “But we have sinned,”

then

again

he does not need

to say additional prayers.

For bar Hamdudei said: I was standing

I was standing

before Shmuel, and he was sitting.

And he was sitting.

And when

and when he reached

the prayer leader and he said, “But we have sinned,”

he rose up

Shmuel and said the confession while standing.

He said,

bar Hamdudei:

Infer from this

from the fact that Shmuel rose at this statement, that

the essence of confession—

this is it [this is the one].

[this is it].

We learned there

in tractate Ta’anit, concerning the prayer of Ne’ila:

Throughout the entire year the priests raise their hands only during the morning prayer or the additional prayer, but not during the afternoon prayer, since it is “a time of drunkenness,” when people eat and drink wine, and a priest is forbidden to raise his hands when he is “intoxicated with wine.”

However,

on three occasions during the year the priests raise their hands

even during the afternoon prayer and during the prayer of Ne’ila.

And on Yom Kippur, which also has an additional prayer, they raise their hands

four times a day:

In the morning prayer, in the additional prayer, in the afternoon prayer, and at the closing of the gates [the prayer of Ne’ila].

[the Ne'ila prayer].

And these are the three

the

occasions

on which the priests also raise their hands during the afternoon prayer and Ne’ila: 1.

During fasts

of the community because of the withholding of rain.

2.

And during the ma’amadot,

when there were in every city “men of the standing,” who would assemble four days each week, fast, and read from the Book of Genesis.

3.

And on Yom Kippur.

And the Gemara explains:

What is the closing of the gates?

Rav said: An additional prayer,

a standing prayer containing seven blessings, as we practice in the prayer of Ne’ila.

And Shmuel said: They pray the prayer of

they recite the prayer

“What are we, what is our life?”

It was challenged

to Shmuel from that which was taught in a beraita:

On the eve of Yom Kippur he prays seven and confesses; in the morning he prays seven and confesses; in the additional prayer he prays seven and confesses; in the afternoon prayer he prays seven and confesses; in Ne’ila—

he prays seven and confesses!

According to the version of the Vilna Gaon,

and

he does not conclude the prayer of Ne’ila with “Who sanctifies Israel and Yom Kippur,” but

concludes with the confession,

saying “the God who forgives,”

the words of Rabbi Meir.

And the Sages say: He prays seven,

and he may conclude with “Who sanctifies Israel and Yom Kippur,”

and if he wishes to conclude with the confession—

he concludes.

And since the beraita explicitly says that the prayer of Ne’ila is a prayer of seven, therefore

a refutation of Shmuel—

a refutation!

Ulla bar Rav descended

passed before the ark during the prayer of Ne’ila

before Rava.

He began with “You have chosen us” and concluded with “What are we, what is our life?”

And he praised him,

and Rava praised him because he had included in his prayer also Shmuel’s prayer.

Rav Huna, son of Rav Natan, said: And an individual says it

the prayer of “What are we, what is our life?”

after his prayer,

and not in its middle.

Rav said: The prayer of Ne’ila exempts one from

the prayer

of evening.

And the Gemara explains:

Rav follows his own reasoning, for he said: Ne’ila,

Ne'ila

is an additional prayer,

for it is an additional standing prayer [but according to Shmuel it is the prayer of “What are we,” and it does not exempt one from the evening prayer], and

since he prayed it

that he prayed it—

then

again

he does not need

to pray the evening prayer.

And we refute:

Did Rav really say this

that Ne’ila exempts one from the evening prayer?

But Rav said: The halakha is in accordance with the one who says that the evening prayer is optional!

And if so, there is no need for the prayer of Ne’ila to exempt it.

And we answer: Rav—

according to the words of the one who says

that the evening prayer

is obligatory, he spoke.

It was challenged

to Rav from that which was taught in a beraita:

On the eve

of the night

of Yom Kippur, he prays seven and confesses.

In the morning, seven, and he confesses; in the additional prayer, seven, and he confesses; in Ne’ila, he prays seven and confesses.

In the evening

at the conclusion of Yom Kippur

he prays

a short prayer that is

seven

blessings,

resembling the Eighteen,

called “havinenu,” in which he includes in the middle blessing all the blessings except for the first three and last three blessings, which he says in full.

Rabbi Hanina ben Gamliel in the name of his forefathers

says:

He prays

at the conclusion of Yom Kippur

eighteen

blessings

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because he needs to say Havdala in the

blessing of

“Who grants knowledge.”