Yom Kippur itself is called “Shabbat,” as it is written: “From evening until evening, you shall rest on your Shabbat” (Leviticus 23:32). The Gemara compares the various opinions. Granted, Rav Pappa did not say as Rav Aḥa bar Ya’akov did because a verse that is written about the matter itself is preferable to a verbal analogy. But what is the reason that Rav Aḥa bar Ya’akov did not state his opinion in accordance with the opinion of Rav Pappa?

The Gemara answers: He requires this verse of “keep your Shabbat” for that which was taught in a baraita: The verse states: “And you shall afflict your souls on the ninth day of the month at evening, from evening until evening, you shall rest on your Shabbat” (Leviticus 23:32). One might have thought that one should start to afflict oneself on the ninth of Tishrei; therefore, the verse states “at evening.” If the Torah had stated only “at evening,” one might have thought that the fast starts only when darkness falls; therefore, the verse states “on the ninth,” implying that one begins to fast on the ninth of Tishrei. How can these verses be reconciled? One begins to fast while it is still daytime; from here it is derived that one sanctifies and extends from the non-sacred weekday to the sacred day of Yom Kippur.

I have derived only that one must add time at the beginning of Yom Kippur. From where do I derive that one adds time at the conclusion of Yom Kippur? The verse states: “From evening until evening” (Leviticus 23:32), implying that one adds at the end as well, just as he does at the beginning. And I have derived only the mitzva of adding to Yom Kippur; from where is it derived that one must also sanctify and append time before and after Festivals? The verse states: “You shall rest” (Leviticus 23:32), to teach that this rule applies even to Festivals, on which one is commanded to rest. I have derived only that one adds an extension to Festivals; from where do I derive that one must also sanctify and append to Shabbatot? The verse states: “Your Shabbat” (Leviticus 23:32). How so? Every place the term: Rest [shevut] is stated, it teaches from here that one sanctifies and appends from the non-sacred weekday to the sacred.

The Gemara asks: And the tanna who learns a verbal analogy from the words “that same day,” “that same day,” what does he do with the phrase: “On the ninth day of the month”? The Gemara answers: He requires it, in accordance with that which Ḥiyya bar Rav of Difti taught. As Ḥiyya bar Rav of Difti taught: It states: “And you shall afflict your souls on the ninth day of the month” (Leviticus 23:32). But does one afflict oneself on the ninth of Tishrei? Doesn’t one in fact afflict oneself on the tenth of Tishrei? Rather, the verse comes to tell you: Anyone who eats and drinks on the ninth of Tishrei and then fasts on the tenth, the verse ascribes him credit as though he fasted on both the ninth and the tenth. The verse alludes to this when it states that the fast is on the ninth.

§ It was taught in the mishna: If one ate food that is not fit for eating, he is exempt. Rava said: If one chews raw pepper on Yom Kippur, he is exempt, since this is not considered eating. Similarly, if one chews ginger [zangvila] on Yom Kippur, he is exempt.

The Gemara raises an objection to this. Rabbi Meir would say about the verse: “And when you shall come into the land, and shall have planted all manner of trees for food, then you shall count the fruit of it as forbidden [orla]; three years it shall be forbidden to you, it shall not be eaten” (Leviticus 19:23). From the implication of what is stated: “Then you shall count the fruit of it as forbidden,” do I not know that the verse is referring to “trees for food,” since it uses the word “fruit”? Rather, what is the meaning when the verse states “trees for food”? It includes a tree whose wood and fruit taste the same, i.e., a tree that is itself eaten in addition to its fruit. One must say that this is referring to pepper that grows on a tree, to teach you that even pepper is subject to the halakha of orla. And this also teaches that Eretz Yisrael lacks nothing, as even pepper can grow there, as it is stated among the listed praises of Eretz Yisrael: “You will not lack anything in it” (Deuteronomy 8:9). In any event, it has been derived that pepper is called food, which contradicts Rava’s statement.

The Gemara answers: This is not difficult. This statement about edible pepper is referring to fresh pepper, which is moist; and that halakha pertaining to Yom Kippur is referring to dry pepper, which is not considered food.

Ravina said to Mareimar: But didn’t Rav Naḥman say that it is permitted to eat this cooked ginger [himalta] that comes from India, and there is no concern that gentiles may have cooked it. And we recite the blessing: Who creates the fruit of the ground, over it. Apparently, ginger is edible. The Gemara answers: This is not difficult: This statement is referring to wet ginger, which is considered food; and that earlier statement pertaining to Yom Kippur, which maintained that ginger is not food, is referring to dry ginger.

The Sages taught in a baraita: If one ate leaves of reeds on Yom Kippur, he is exempt, but if one ate grapevine shoots he is liable. The Gemara clarifies: What are these grapevine shoots? Rabbi Yitzḥak from the city of Migdal said: All shoots that sprouted between Rosh HaShana and Yom Kippur and are still very soft are considered food. And Rav Kahana said: All shoots that sprouted up to thirty days before Yom Kippur are considered food. The Gemara comments: It was taught in a baraita in accordance with the opinion of Rabbi Yitzḥak from Migdal: If one ate leaves of reeds he is exempt, but if one ate grapevine shoots he is liable. What are these grapevine shoots? They are all those that sprouted between Rosh HaShana and Yom Kippur.

It was taught in the mishna that if on Yom Kippur one drank fish brine or the briny liquid in which fish are pickled, he is exempt. The Gemara comments: From the language of the mishna it may be inferred that if one drank vinegar, he is liable. Who is the tanna of the mishna? It is Rabbi Yehuda HaNasi, as it was taught in a baraita that Rabbi Yehuda HaNasi says: Vinegar revives the spirit and is therefore considered a beverage.

The Gemara relates: Rav Giddel bar Menashe from the town of Birei DeNeresh taught in a public lecture that the halakha is not in accordance with the opinion of Rabbi Yehuda HaNasi, and vinegar is not considered a beverage. The next year everyone went out and mixed vinegar with water and drank vinegar on Yom Kippur. Rav Giddel heard this and became angry with them for their actions. He said: Say that I said one is not liable for drinking vinegar only after the fact; however, did I say it is permitted to drink it ab initio? Furthermore: Say that I said my statement with regard to one who drinks a little, but did I say it is permitted to drink a lot? Furthermore: Say that I said my statement in reference to pure vinegar, which is very strong, but did I say anything about diluted vinegar? That is certainly prohibited.