MISHNAH: m.Taan.4.1On three occasions of the year, on fast-days, on Ma`amadoth, and on the Day of Atonement do the priests lift up their hands to bless [the people] four times during the day, namely at the shaharith [service], at Musaf, at Minhah and at the closing of the gates [Ne`ilah].
MISHNAH: m.Taan.4.2The following are [the details concerning] the Ma`amadoth. Because it is said, command the children of Israel [and say unto them]: my food which is presented unto me. Now how can a man`s offering be brought [on the altar] and he is not present? [therefore] the earlier Prophets instituted twenty-four mishmaroth, and each Mishmar was represented [at the Temple] in Jerusalem by its own Ma`amad of priests, Levites and Israelites. When the time came for the Mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that Mishmar assembled in their cities and read [from the Law] the story of creation.
MISHNAH: m.Taan.4.3The men of the [Israelite] Ma`amad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for the Sabbath nor on Sunday in order not to change over [without a break] from the rest and delight [of the Sabbath] to weariness and fasting and so [perhaps] die.
On Sunday [they read], in the beginning, and, let there be a firmament; on Monday, let there be a firmament, and, let the waters be gathered together; on Tuesday, let the waters be gathered together, and, let there be lights; on Wednesday, let there be lights, and, let the waters swarm; on Thursday, let the waters swarm, and, let the earth bring forth; on Friday, let the earth bring forth, and, and the heavens [and the earth] were finished.
Two persons read between them a long section and one a short section. At shaharith, Musaf, and Minhah they assembled and read [the requisite] section by heart, in the same way as people recite the Shema. they did not assemble at Minhah on Friday out of respect for the Sabbath.
MISHNAH: m.Taan.4.4On any day when Hallel was recited there was no Ma`amad [service] at shaharith; [on the day when] a Musaf-offering [was brought] there was none. At Ne`ilah, [on the day observed as] the wood-festival there was none at Minhah; this is the opinion of R. Akiba [T3]. Ben `Azzai said to him: thus did R. Joshua [T2] learn: [on the day when] a Musaf-offering [was brought] there was none at Minhah; [on the day observed as] the wood-festival there was none at the closing of the gates. Thereupon R. Akiba [T3] retracted and learnt like ben `Azzai.
MISHNAH: m.Taan.4.5Nine times in the year [was observed] the wood-festival of the priests and the people; on the first of Nisan the family of Arah of the tribe of Judah brought the offering of wood; on the twentieth of Tammuz the family of David of the tribe of Judah; on the Fifth of ab the family of parosh of the tribe of Judah; on the seventh of the same month, the family of Jonadab of the rechabites; on the tenth of the same month the family of senaah of the tribe of Benjamin; on the fifteenth of the same month the family of zattu of the tribe of Judah, and with them were the priests and Levites and all those who were not certain of their tribe and the Bene Gonbe `ali and the Bene Koze kezi`oth; on the twentieth of the same month the family of Pahath Moab of the tribe of Judah; on the twentieth of Elul the family of adin of the tribe of Judah; on the first of Tebeth the family of parosh a second time; on the first of Tebeth there was no Ma`amad for thereon there was Hallel, Musaf-offering and the wood-festival.
MISHNAH: m.Taan.4.6Five misfortunes befell our fathers on the seventeenth of Tammuz and five on the ninth of Ab. On the seventeenth of Tammuz b.Taan.26b the tables [of the Law] were shattered, the Daily Offering was discontinued, a breach was made in the city and apostomos burned the scroll of the Law and placed an idol in the Temple. On the ninth of ab it was decreed that our fathers should not enter the [promised] land, the Temple was destroyed the first and second time, Bethar was captured and the city [Jerusalem] was ploughed up.
With the beginning of ab rejoicings are curtailed.
MISHNAH: m.Taan.4.7During the week in which the ninth of ab falls it is forbidden to cut the hair and to wash clothes but on the Thursday it is permissible in honour of the Sabbath. On the Eve of the ninth of ab one may not partake of a meal of two courses nor eat meat nor drink wine.
MISHNAH: m.Taan.4.8Rabban Simeon b. Gamaliel [T1 or T4] said: one should make a difference in his diet. R. Judah [T4; PA4 or PA5 in Y] makes it obligatory to turn the bed over; the Sages, however, did not agree with him in this.
R. Simeon b. Gamaliel [T1 or T4] said: there never were in Israel greater days of joy than the fifteenth of ab and the Day of Atonement. On these days the daughters of Jerusalem used to walk out in white garments which they borrowed in order not to put to shame any one who had none. All these garments required ritual dipping. The daughters of Jerusalem came out and danced in the vineyards exclaiming at the same time, young man, lift up thine eyes and see what thou choosest for thyself. Do not set thine eyes on beauty but set thine eyes on [good] family. Grace is deceitful, and beauty is vain; but a woman that feareth The Lord, she shall be praised. And it further says, give her of the fruit of her hands; and let her works praise her in the gates.
Likewise it says, go forth, O Ye daughters of Zion, and gaze upon King Solomon, even upon the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart. `on the day of his espousals:` this refers to the day of the giving of the Law. `and in the day of the gladness of his heart:` this refers to the building of the Temple; may it be rebuilt speedily in our days.
GEMARA: On three occasions of the year do the priests lift up their hands [to bless the people]. Is there then Musaf on fast-days and on Ma`amadoth? There is a clause wanting [in our Mishnah]. It should read thus: `on three occasions do the priests lift up their hands [to bless the people] at all services, and on one of these occasions four times during the day, at the Shaharith [service], at Musaf, at Minhah and at the closing of the Gates. The following are the three occasions, Fast-days, Ma`amadoth and the Day of Atonement`. R. Nahman said in the name of Rabbah b. Abbuha [BA2]: This is the opinion of R. Meir [T4]. The Sages, however, say: At Shaharith and at Musaf there is `lifting up of hands` but at Minhah or at Ne`ilah there is no `lifting up of hands`. Who are meant by `the Sages`? It is R. Judah [T4; PA4 or PA5 in Y]. For it has been taught: At all [services, namely] at Shaharith, at Musaf, at Minhah and at Ne`ilah there is `lifting up of hands`; this is the opinion of R. Meir [T4]. R. Judah [T4; PA4 or PA5 in Y] says: At Shaharith and at Musaf there is `lifting up of hands` but at Minhah or Ne`ilah there is no `lifting up of hands`. R. Jose [T4] says: At Ne`ilah there is `lifting up of hands` but at Minhah there is no `lifting up of hands`. Wherein do they differ? R. Meir [T4] holds the view that the reason why on ordinary days the priests do not `lift up their hands` at Minhah is because of the likelihood of intoxication, but on the days [cited above] the question of Intoxication does not arise. R. Judah [T4; PA4 or PA5 in Y] takes the view that as drunkenness during [the time of] Shaharith and Musaf on ordinary days is not usual the Rabbis did not prohibit the lifting up of hands [at these services on fast-days also], whereas at [the time of] Minhah and Ne`ilah since on ordinary days drunkenness is quite a likely occurrence the Rabbis prohibited the `lifting up of hands` [at these services even on fast-days]. R. Jose [T4] holds the view that the Rabbis confined their restriction to the Minhah only seeing that it is read every day, but they did not to the Ne`ilah which is not read every day. R. Judah [T4; PA4 or PA5 in Y] said in the name of Rab: The Halachah is in accordance with the view of R. Meir [T4]. R. Johanan [PA2] said: The people followed the view of R. Meir [T4]. And Raba [BA4] said: The established custom is in accordance with the view of R. Meir [T4]. On the view that the Halachah is according to R. Meir [T4] we teach it [explicitly] in the school sessions; but if we say that the established custom is according to R. Meir [T4], then we should not teach it explicitly in the school sessions but we may give our decisions in accordance with it; if, however, we say that the people followed the view of R. Meir [T4] then we do not definitely give a decision in accordance with it, but should one have acted on it we do not declare his action null. But R. Nahman said: The Halachah is according to R. Jose [T4]. And the Halachah is [indeed] according to R. Jose [T4]. But nowadays why do the priests `lift up their hands` [to bless the people] on fast-days at Minhah? As they lift up their hands [in blessing] very near sunset it is as if this was the Ne`ilah [service].
It is, however, generally agreed that an intoxicated [priest] may not lift up his hands [in benediction]. Whence is this view adduced? R. Joshua b. Levi [PA1] said in the name of Bar Kappara [T6]: Why does the section dealing with [the blessing by] the priest follow immediately after the portion of the Nazirite? In order to teach you that, just as the Nazirite is forbidden to drink wine, so too is the priest about to recite the priestly benediction. The father of R. Zera [PA3], and some say Oshaiah b. Zabbda, demurred to this: [If that is so], then just as the Nazirite is forbidden to eat the shells [of grapes], so too should the priest about to recite the priestly benediction be forbidden [to eat] the `shells of grapes`.-R. Isaac [T5 or PA3] replied: Scripture says, To minister unto Him and to bless in His name; [from this is to be inferred] that just as the officiating priest may eat the shells [of grapes] so too may the priest about to recite the priestly benediction. b.Taan.27a [If so, why not also argue]: Just as an officiating priest may not be blemished so too may a priest reciting the benediction not be blemished. Surely he is compared to the Nazirite. Why do you choose to make your analogies more lenient [for the priest]? Why not make your analogies more strict [for him]! These analogies are but supports for a Rabbinical law and they must therefore incline towards the side of leniency. The following are [the details concerning] the Ma`amadoth. Because it is said, command the children of Israel etc. What does [this Mishnah] mean to say? This is what it means to say: the following are [the details concerning] the Ma`amadoth. And why were the Ma`amadoth instituted? Because it is said, command the children of Israel and say unto them: my food which is presented unto me. How can a man`s offering be brought [on the altar] and he is not present? [therefore] the earlier Prophets instituted twenty-four mishmaroth; each Mishmar was represented [at the Temple] in Jerusalem by its own Ma`amad of priests, Levites and Israelites. When the time came for the Mishmar to go up, the priests and Levites went up to Jerusalem.
Our Rabbis have taught: `There were twenty-four Mishmaroth in Palestine and twelve in Jericho`. [You say] there were [also] twelve in Jericho, then there were actually far more [than twenty-four]! It must therefore be understood to mean that twelve of them [of the twenty-four] were in Jericho. When the time came for the Mishmar to go up [to Jerusalem] one half of the Mishmar went up from [their homes] in Palestine to Jerusalem and the other half went up to Jericho in order to provide their brethren in Jerusalem with water and food. Rab Judah [BA2] said in the name of Samuel [BA1]: The absence of the Priests, Levites and Israelites is a bar to [the offering of] the sacrifices. A Tanna taught: R. Simeon b. Eleazar [T5] said: The absence of Priests, Levites and musical instruments is a bar to [the offering of] the sacrifices. On what question does their dispute turn? The one [Rab Judah [BA2]] holds the view that the principal music of the Temple was vocal, and the other that it was with an instrument. R. Hama b. Guria said in the name of Rab: Moses instituted for Israel eight Mishmaroth, four from [the family of] Eleazar [T4 in M or PA3] and four from [the family of] Ithamar; Samuel [BA1] came and increased them to sixteen; David came and increased them to twenty-four, as it is said, In the fortieth year of the reign of David they were sought for, and there were found among them mighty men of valour at Jazer of Gilead. An objection was raised against this: Moses instituted for Israel eight Mishmaroth, four from [the family of] Eleazar [T4 in M or PA3] and four [from the family of] Ithamar; David and Samuel [BA1] came and increased them to twenty-four, as it is said, Whom David and Samuel [BA1] the seer did ordain in their set office! This is what the passage means: From their institution by David and Samuel [BA1] the Ramathite they were increased to twenty-four. Another [Baraitha] taught: Moses instituted for Israel sixteen Mishmaroth, eight from [the family of] Eleazar [T4 in M or PA3] and eight from [the family of] Ithamar; but when the descendants of Eleazar [T4 in M or PA3] increased in number above those of Ithamar, [the Mishmaroth] were again divided and they were increased to twenty-four, as it is said, And there were more chief men found of the sons of Eleazar [T4 in M or PA3] than of the sons of Ithamar; and thus were they divided: of the sons of Eleazar [T4 in M or PA3] there were sixteen, heads of fathers` houses, and of the sons of Ithamar, according to their fathers` houses, eight. And it says further, One father`s house being taken for Eleazar [T4 in M or PA3], and proportionately for Ithamar. What is the force of the additional verse cited? Should you say, that just as the descendants of Eleazar [T4 in M or PA3] increased in number, so also those of Ithamar increased from their original four into eight. Then come and hear: `One father`s house being taken for Eleazar [T4 in M or PA3], and proportionately [we-ahuz ahuz] for Ithamar.` This [Baraitha] will then refute the opinion of R. Hama b. Guria R. Hama b. Guria will answer by saying: Tannaim are divided on the question and I accept the opinion of the Tanna [who says that Moses instituted only] eight Mishmaroth. Our Rabbis have taught: Four Mishmaroth returned from the [Babylonian] exile, and they were: Jedaiah, Harim, Pashhur and Immer. The prophets amongst them b.Taan.27b arose and divided them and increased them to twenty-four. [Lots were prepared] and mixed and placed in an urn. First came Jedaiah and took his portion and the portions of his colleagues, six [in all]; then came Harim and took his portion and the portions of his colleagues six [in all]; and likewise Pashhur; and likewise Immer. And the prophets amongst them stipulated that even if Jehoiarib, who was the chief of the Mishmaroth should go up to [Jerusalem] Jedaiah should not be ousted from his place, but Jedaiah should have precedence and Jehoiarib should be subordinate [to him]. And the Israelites of the Mishmar assembled in their cities and read [from the Law] the story of creation , On what is this based? R. Jacob b. Aha [PA3] said in the name of R. Assi [BA1 or PA3]: Were it not for the Ma`amadoth heaven and earth could not endure, as it is said, And he said: O Lord God, whereby shall I know that I shall inherit it? Abraham said: Master of the Universe, should Israel sin before Thee wilt Thou do unto them [as Thou hast done] to the generation of the Flood and to the generation of the Dispersion? [God] replied to him: No. He then said to him: Master of the Universe, `Let me know whereby I shall inherit it`. [God] answered: Take me a heifer of three years old, and a she-goat of three years old etc. Abraham then continued: Master of the Universe! This holds good whilst the Temple remains in being, but when the Temple will no longer be what will become of them? [God] replied: I have already long ago provided for them in the Torah the order of sacrifices and whenever they read it I will deem it as if they had offered them before me and I will grant them pardon for all their iniquities. Our Rabbis have taught: The men of the Mishmar prayed over the sacrifice of their brethren that it may be favourably accepted, whilst the men of the Ma`amad assembled in their synagogues and observed four fasts, on Monday, Tuesday, Wednesday and Thursday of that week. On Monday [they fasted] for those that go down to the sea; on Tuesday for those who travel in the deserts; on Wednesday that croup may not attack children; on Thursday for pregnant women and nursing mothers, that pregnant women should not suffer a miscarriage, and that nursing mothers may be able to nurse their infants; on Friday they did not fast out of respect for the Sabbath; and certainly not on the Sabbath. Why did they not fast on Sunday? R. Johanan [PA2] said: Because of the Nazareans. R. Samuel b. Nahmani [PA3] said: Because it is the third day after the creation of Man. Resh Lakish [PA2] said: Because of the additional soul. For Resh Lakish [PA2] said: Man is given an additional soul on Friday, but at the termination of the Sabbath it is taken away from him, as it is said, He ceased from work and rested [shabat wa-yinafash] that is to say, Once the rest had ceased, woe! that soul is gone. On Sunday [they read], `in the beginning`, and, `let there be a firmament`. It has been taught: Two persons read [the section] `In the beginning`, and one `Let there be a firmament`. I can understand one person reading, `Let there be a firmament`, as it contains three verses, but how can two persons read, `In the beginning`, seeing that it contains only five verses? Has it not been taught: He who reads the Law should not read less than three verses? Rab [BA1] answered: [The third verse] is repeated. Samuel [BA1] said: It is divided into two. Rab [BA1] who says that the third verse is repeated why does he not agree that it is divided? He is of the opinion that any verse which Moses did not divide, we may not divide. And as for Samuel [BA1] who says that it is divided, may it then be divided? Did not R. Hanina [PA1, PA3 or PA5], the Bible teacher, declare, I endeavoured hard to get permission from R. Hanina [PA1, PA3 or PA5] the elder to divide a verse into two and he would permit me only in the case of teaching children, because it is merely for teaching practice! To this Samuel [BA1] can reply: There [in the case of school children] the reason why [R. Hanina [PA1, PA3 or PA5] permitted the verse to be divided] was because it is not possible [for them to read the whole verse at one stretch], here too it is not possible. And as for Samuel [BA1] who said, `It is divided`, why should he not agree that it be repeated? In order to prevent any misunderstanding on the part of those who may enter or leave [the synagogue].
An objection was raised: [A section of] six verses is read by two, but [a section of] five verses by one; should, however, the first person have read three verses then the second person reads the [remaining] two and one verse from the following section; some say, he reads three verses [from the following section] because we do not read from a [new] section less than three verses. Now in accordance with the view of him who says that it should be repeated, let then [the third verse of the first section] be repeated; and in accordance with the view of him who says that it should be divided, let the verse be divided? There the position is different b.Taan.28a because he has plenty of verses at his disposal. two persons read a long section... at shaharith, Musaf and Minhah they read [the requisite] section by heart etc. The question was raised: How is this Mishnah to be understood? [Does it mean] that at Shaharith and Musaf [the section] is read from a Scroll of the Law and at Minhah by heart in the same manner as people recite the Shema? Or, it means this: At Shaharith it is read from a Scroll of the Law and at Musaf and Minhah by heart in the same manner as people recite the Shema? Come and hear: At Shaharith and Musaf they assemble in the synagogue and read [from the Scroll of the Law] in the same way as all the year round, but at Minhah an individual reads it by heart. R. Jose [T4] asked: May then an individual read by heart in public words of the Law? It must surely be that all assemble [in the synagogue] and read it by heart in the same way as the Shema is recited. on any day when Hallel was recited there was no Ma`amad etc. What is the difference between the one and the other? The one [Minhah] is a Biblical injunction and the other [Ne`ilah] is a rabbinic institution. the wood-festival of the priests and of the people etc. Our Rabbis have taught: Why was it necessary [to fix special days for] the Wood-Festival of the Priests and of the People? It is reported that when the exiles returned [to Palestine] they found no wood in the [Temple wood] chamber and the families here mentioned came forward and offered wood of their own. The prophets amongst them thereupon made it a condition that even should at any time the chamber be full of wood they should still continue their offerings, as it is said, And we cast lots the priests, the Levites and the people, for the wood-offering, to bring it into the house of our God, according to our fathers` houses at times appointed, year by year, to burn upon the altar of the Lord our God, as it is written in the Law. and with them were the priests and the Levites and all those who etc. Our Rabbis have taught: What is the incident connected with the Bene Gonbe `Ali and the Bene Koze Kezi`oth? It is reported that once the ruling power made a decree that Israel should not bring wood to the altar, nor bring their first-fruit to Jerusalem, and placed guards on the roads as Jeroboam the son of Nebat had done to prevent Israel from going on pilgrimage. What did the pious and sin-fearing men of that generation do? They took the baskets of the first-fruit and covered them with dried figs and carried them with a pestle on their shoulders, and when they reached the guards they were asked: Whither are you going? They replied: With the pestle on our shoulders we are going to make two cakes of pressed figs in the mortar we have yonder. When they had gone away from the guard they decorated the baskets and brought them to Jerusalem. It has been taught: The family of Salami Netofah acted in a similar way. Our Rabbis have taught: What is the incident connected with the family of Salami Netofah? It is reported that once the ruling power decreed that Israel should not bring wood to the altar and they placed guards on the roads as Jeroboam the son of Nebat had done to prevent Israel from going on pilgrimage. What did the God-fearing men of that generation do? They took the logs of wood and made them into ladders which they carried on their shoulders and proceeded on their journey; when they reached the guards they were asked: Whither are you going? They replied: [We are going] with the ladders on our shoulders to take down young pigeons from the dovecot at a place further on. When they had gone away from the guards they dismantled [the ladders] and brought them to Jerusalem. And it is of them and of men like them that Scripture says, The memory of the righteous shall be for a blessing; and of Jeroboam and his companions the verse adds, But the name of the wicked shall rot. On the twentieth of the same month the family of Pahath Moab: a Tanna taught: The sons of Pahath Moab b. Judah are identical with the sons of David the son of Judah; this is the opinion of R. Meir [T4]. R. Judah [T4; PA4 or PA5 in Y] says: They are identical with the sons of Joab b. Zeraiah. on the twentieth of Elul the family of adin the son of Judah: Our Rabbis have taught: The sons of Adin the son of Judah are the same as the sons of David the son of Judah; this is the opinion of R. Judah [T4; PA4 or PA5 in Y]. R. Jose [T4] says: They are the same as the sons of Joab the son of Zeraiah. On the first of Tebeth the family of parosh a second time etc. With whose view does the Mishnah agree? It is neither with the view of R. Meir [T4] nor with that of R. Judah [T4; PA4 or PA5 in Y], nor with that of R. Jose [T4]. If it were in agreement with the view of R. Meir [T4] then [the Mishnah] would read, `the sons of David b. Judah a second time`; should it be with that of R. Judah [T4; PA4 or PA5 in Y] then it should read `the sons of David b. Judah a second time`; if with that of R. Jose [T4] then it should read `the sons of Joab b. Zeraiah a second time`! [The Mishnah actually] agrees with the view of R. Jose [T4], but there are two Tannaim in dispute as to what R. Jose`s [T4] view was. on the first of Tebeth there was no Ma`amad etc. Mar Kashisha the son of R. Hisda [BA3] asked R. Ashi [BA6] b.Taan.28b : Why is Hallel different that it suspends its own Ma`amad while Musaf does not supersede its own Ma`amad? R. Ashi [BA6] replied: If [Musaf] suspends the Ma`amad of a service of which it is not part, [i.e., Minhah] all the more should it suspend its own Ma`amad? R. Kashisha then said: This is what I mean to say: Let it [Musaf] suspend its own Ma`amad only! R. Ashi [BA6] replied: There is R. Jose [T4] who holds the same view as you. For it has been taught: R. Jose [T4] says: Any day on which there is Musaf there is also a Ma`amad. Now which Ma`amad [is here referred to]? Shall I say the Ma`amad of the Shaharith? [Surely] the first Tanna [of our Mishnah] also says likewise! Is it the Ma`amad of the Musaf? Does not Musaf suspend even its own Ma`amad! Is it the Ma`amad of Minhah? But this is already suspended because of the Wood-Festival! It must then surely be the Ma`amad of Ne`ilah. Hence the conclusion therefrom that Musaf suspends its own Ma`amad but it does not suspend the Ma`amad of any other service. Hence it is proved.
Let [the Mishnah] also state that there was no Ma`amad on the first of Nisan, because there was Hallel, and Musaf offering and the wood-offering? Raba [BA4] replied: This proves that the recital of Hallel on New Moon is not a Biblical injunction. For R. Johanan [PA2] said in the name of R. Simeon b. Jehozadak, On eighteen days in the year the individual [worshipper] completes the Hallel and they are, the eight days of the Feast of Tabernacles, the eight days of Hanukkah, the first day of Passover, and the Festival of Pentecost; but in the Diaspora [the Hallel is completed] on twenty-one days, and they are, the nine days of the Feast of Tabernacles, the eight days of Hanukkah, the first two days of Passover and the two days of Pentecost.
Rab [BA1] once came to Babylonia and he noticed that they recited the Hallel on New Moon; at first he thought of stopping them but when he saw that they omitted parts of it he remarked: It is clearly evident that it is an old ancestral custom with them. A Tanna taught: The individual should not deliberately begin to recite [the Hallel] but once he has begun he should complete it. Five misfortunes befell our fathers on the seventeenth of Tammuz etc. Whence is it known that the Tables [of the Law] were shattered [on the seventeenth of Tammuz]? For it has been taught: On the sixth of the month [of Sivan] the Ten Commandments were given to Israel; R. Jose [T4] says: On the seventh of the month. He who says that they were given on the sixth takes the view that on the sixth they were given and on the seventh Moses ascended the mount. And he who says that they were given on the seventh holds that they were given on the seventh and on the seventh Moses ascended the mount. For it is written, And the seventh day he called unto Moses, and it is further written, And Moses entered into the midst of the cloud, and went up into the mount; and Moses was in the mount forty days and forty nights. The [remaining] twenty-four days of Sivan and the sixteen days of Tammuz make altogether forty. On the seventeenth of Tammuz he came down [from the mountain] and shattered the Tables, as it is written, And it came to pass as soon as he came nigh unto the camp, that he saw the calf... and he cast the tables out of his hands, and broke them beneath the mount. [The Daily Offering] was discontinued. This is a tradition. A breach was made in the city. Did this then happen on the seventeenth? Is it not written, In the fourth month, in the ninth day of the month, the famine was sore in the city etc., and in the following verse it is written, Then a breach was made in the city etc.! Raba [BA4] said: This is no contradiction. The one refers to the First Temple and the other to the Second Temple. For it has been taught: In the First Temple the breach was made in the city on the ninth of Tammuz, but in the Second Temple on the seventeenth of Tammuz. Apostomos burned the scroll of the Law. This is a tradition. And placed an idol in the Temple. Whence do we know this? For it is written, And from the time that the continual burnt-offering shall be taken away and the detestable thing that causeth appalment set up. Was there then only one detestable thing? Is it not written, And upon the wing of detestable things shall be that which causeth appalment? Raba [BA4] replied: There were two [idols] and one fell upon the other and broke its hand and upon it was found inscribed b.Taan.29a : You desired to destroy the Temple, but I have handed over your hand to Him. on the ninth of ab it was decreed that our fathers should not enter the [promised] land. Whence do we know this? For it is written, And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up. And [regarding this verse] a Master said: In the first year Moses built the Tabernacle, in the second year Moses erected the Tabernacle and sent out spies. Further it is written. And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of testimony. And it is further written, And they set forward from the mount of the Lord three days` journey, and R. Hama b. Hanina explained this means that on that day they turned aside from after the Lord. And it is further written, And the mixed multitude that was among them fell a-lusting; and the children of Israel also wept on their part etc. And it is further written, But a whole month etc. That brings us up to the twenty-second of Sivan. And it is further written, And Miriam was shut up [without the camp] seven days. That brings us up to the twenty-ninth of Sivan. And it is further written, Send thou men. And it has been taught: Moses sent out spies on the twenty-ninth of Sivan. And it is further written, Add they returned from spying out the land at the end of forty days. But is not this forty days less one? Abaye [BA4] replied: Tammuz of that year was a full month [of thirty days], for it is written, He hath called a solemn assembly against me to crush my young men. And it is further written, And all the congregation lifted up their voice, and cried; and the people wept that night. Rabbah [BA3] said in the name of R. Johanan [PA2]: That night was the night of the ninth of Ab. The Holy One, blessed be He, said to them: You have wept without cause, therefore I will set [this day] aside for a weeping throughout the generations to come. [On the ninth of Ab] the Temple was destroyed the first time. For it is written, Now in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, a servant of the King of Babylon, unto Jerusalem. And he burnt the house of the Lord etc. And it is further written, Now in the fifth month, in the tenth day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, who stood before the king of Babylon into Jerusalem etc. With reference to this it has been taught: We cannot say that this happened on the seventh, for it has already been stated that it was `in the tenth`; and we cannot say that this happened on the tenth, for it has already been stated that it was `on the seventh`. How then are these dates to be reconciled? On the seventh the heathens entered the Temple and ate therein and desecrated it throughout the seventh and eighth [of Ab] and towards dusk of the ninth they set fire to it and it continued to burn the whole of that day, as it is said, Woe unto us! for the day declineth, for the shadows of the evening are stretched out. And this is what R. Johanan [PA2] meant when he said: Had I been alive in that generation I should have fixed [the mourning] for the tenth, because the greater part of the Temple was burnt thereon. How will the Rabbis then [explain the contradiction]? The beginning of any misfortune is of greater moment. and [the Temple was destroyed] the second time. Whence do we know this? For it has been taught: Good things come to pass on an auspicious day, and bad things on an unlucky day. It is reported that the day on which the First Temple was destroyed was the eve of the ninth of Ab, a Sunday, and in a year following the Sabbatical year, and the Mishmar of the family of Jehoiarib were on duty and the Levites were chanting the Psalms standing on the Duchan. And what Psalm did they recite? [The Psalm] containing the verse, And he hath brought upon them their own iniquity; and will cut them off in their own evil. And hardly had they time to say, `The Lord our God will cut them off`, when the heathens came and captured them. The same thing too happened in the Second Temple. Bethar was captured. This is a tradition. and the city was ploughed up. It has been taught: When Turnus Rufus the wicked destroyed the Temple, R. Gamaliel [T1, T2 or T6] was condemned to death. A high officer came and stood up in the Beth-Hamidrash and called out, `The Nose-man is wanted, the Nose-man is wanted`. When R. Gamaliel [T1, T2 or T6] heard this he hid himself. Thereupon the officer went up secretly to him and said, `If I save you will you bring me into the world to come?` He replied: Yes. He then asked him, `Will you swear it unto me?` And the latter took an oath. The officer then mounted the roof and threw himself down and died. Now there was a tradition [amongst the Romans] that when a decree is made and one of their own [leaders] dies, then that decree is annulled. Thereupon a Voice from Heaven was heard declaring, This high officer is destined to enter into the world to come.
Our Rabbis have taught: When the First Temple was about to be destroyed bands upon bands of young priests with the keys of the Temple in their hands assembled and mounted the roof of the Temple and exclaimed, `Master of the Universe, as we did not have the merit to be faithful treasurers these keys are handed back into Thy keeping`. They then threw the keys up towards heaven. And there emerged the figure of a hand and received the keys from them. Whereupon they jumped and fell into the fire. It is in allusion to them that the prophet Isaiah laments: The burden concerning the Valley of Vision. What aileth thee now, that thou art wholly gone up to the house tops, thou that art full of uproar, a tumultuous city, a joyous town? Thy slain are not slain with the sword, nor dead in battle. Of the Holy One, blessed be He, also it is said, Kir shouting, and crying at the mount. with the beginning of ab rejoicings are curtailed. Rab Judah [BA2] the son of R. Samuel b. Shilath said in the name of Rab: Just as with the beginning of ab rejoicings are curtailed, so with the beginning of Adar rejoicings are increased. b.Taan.29b R. Papa [BA5] said: Therefore a Jew who has any litigation with Gentiles should avoid him in ab because his luck is bad and should make himself available in Adar when his luck is good. To give you a future and a hope: Rab Judah [BA2] the son of R. Samuel b. Shilath said in the name of Rab: By this is meant [an abundance of] palm trees and flaxen garments.
And he said: See, the smell of my son is as the smell of a field which the Lord hath blessed: Rab Judah [BA2] the son of R. Samuel b. Shilath said in the name of Rab: As the smell of an apple orchard. During the week in which the ninth of ab falls it is forbidden to cut the hair and to wash clothes. R. Nahman said: This restriction only applies to the washing of clothes for immediate wear but the washing of clothes for storing is permissible. R. Shesheth [BA3] said: It is forbidden to wash clothes even for storing. R. Shesheth [BA3] said: A proof for this is that the fullers in the house of Rab [BA1] are then idle.
R. Hamnuna [BA2 or BA3] raised an objection: on Thursday it is permissible in honour of the Sabbath. What is permissible? Shall I say it is to wash clothes for immediate wear? Where does the honour of the Sabbath enter into it? It must surely mean, washing clothes for storing [till Sabbath], and this is permissible only on Thursday but not during other days of the week! In reality [the Mishnah refers] to the washing of clothes for immediate wear and it speaks of a case where a man has only one shirt. For R. Assi [BA1 or PA3] said in the name of R. Johanan [PA2]: When a man has one shirt only he may wash it in the middle days of the Festival. So too it has been stated: R. Benjamin said in the name of R. Eleazar [T4 in M or PA3]: The restriction applies only to washing clothes for immediate wear but washing clothes for storing is permissible. An objection was raised against this: It is forbidden to wash clothes before the ninth of ab even for storing them until after the ninth of Ab. And our [Babylonian] laundry work is like their [Palestinian] plain washing, [in respect of this prohibition], but flaxen garments are not included in this prohibition against laundry work. This is indeed a refutation.
R. Isaac b. Giyuri sent a message in the name of R. Johanan [PA2]: Although the Rabbis declared that flaxen garments are not included in the prohibition against laundry work, yet it is forbidden to wear them [newly laundered] in the week in which the Ninth of ab falls. Rab [BA1] said: This applies to the days before the Ninth of ab but on the days after it it is permissible to wear them. Samuel [BA1] said: Even on the days after the Ninth of ab it is forbidden to wear them. An objection was raised against this: The week in which the Ninth of ab falls it is not permissible to cut the hair or to wash clothes, but on Thursday it is permissible in honour of the Sabbath. How is this to be understood? Should it fall on Sunday it is permissible to wash clothes the whole of the week, [but should it fall] on Monday or Tuesday or Wednesday or Thursday, before it it is not permissible, but after it, it is permissible; [should it fall] on Friday it is permissible to wash clothes on Thursday in honour of the Sabbath; if however he has not washed them on the Thursday it is permissible to wash them on the Friday from the hour of Minhah onwards. (Abaye [BA4], and some say, R. Aha b. Jacob [BA4] expressed his strongest disapproval of any one who acted so.) Should [the Ninth of Ab] fall on Monday or on Thursday three people read the Law, and [of these the last] one also reads the prophetical lesson; but [should it fall] on Tuesday or Wednesday one reads the Law and he also reads the prophetical lesson. R. Jose [T4] says: Invariably three persons read the Law and the last one of these also reads the prophetical lesson. [Will not this Baraitha be] a refutation of Samuel [BA1] [who holds that it is not permissible to wash clothes, even on the days after the Ninth of Ab]? Samuel [BA1] will reply: Tannaim are divided on this point. For it has been taught: Should the Ninth of ab fall on the Sabbath, and likewise if the eve of the Ninth of ab falls on the Sabbath, one may eat and drink as much as he needs and he may load his table with as many viands as Solomon in his time did, but it is forbidden to cut the hair and to wash clothes, from the beginning of the month until after the fast; this is the opinion of R. Meir [T4]. R. Judah [T4; PA4 or PA5 in Y] says: It is forbidden the whole month. R. Simeon b. Gamaliel [T1 or T4] says: It is forbidden only on that particular week. And elsewhere it has been taught: And mourning is observed from the beginning of the month until the fast; this is the opinion of R. Meir [T4]. R. Judah [T4; PA4 or PA5 in Y] says: It is forbidden the whole month. R. Simeon b. Gamaliel [T1 or T4] says: It is forbidden only on that particular week. Said R. Johanan [PA2]: All three authorities adduced their ruling from the same scriptural verse. For it is written, I will also cause all her mirth to cease, her feasts, her new moons, and her sabbaths. The one who says, from the beginning of the month until the fast b.Taan.30a adduces his opinion from `her feasts`; the one who says, it is forbidden the whole month, from `her new moons`; and the one who says, it is forbidden the whole week, from `her sabbaths`. Raba [BA4] said: The Halachah is according to R. Simeon b. Gamaliel [T1 or T4]. And Raba [BA4] further said: The Halachah is according to R. Meir [T4]. And both decisions are in favour of the more lenient practice, and both are needed [to be stated]. For had it only been stated that the Halachah is according to R. Meir [T4], I might have said that the restriction is in force from the beginning of the month, therefore it is also clearly stated that the Halachah is according to R. Simeon b. Gamaliel [T1 or T4]; and had it only been stated that the Halachah is according to R. Simeon b. Gamaliel [T1 or T4], I would have said that the restriction continues even on the days after [the Ninth of Ab], therefore it is clearly stated that the Halachah is according to R. Meir [T4]. On the Eve of the ninth of ab one may not partake of a meal of two courses etc. Rab Judah [BA2] said: This restriction applies to any time after midday but not to any time before midday. Rab Judah [BA2] further said: It applies only to the concluding meal [before the fast] but not to any other meal. And both decisions are in favour of the more lenient practice, and both are needed to be stated. For had it [only] mentioned the concluding meal, I would have said that the restriction held good of a meal partaken even at any time before midday, therefore it is clearly stated, from midday onwards. And had it only mentioned from midday onwards I would have said, that the restriction held good of a meal even though it be not the concluding meal, therefore it is clearly stated that it must be the concluding meal. It has been taught according to the first statement and it has also been taught according to the second statement. It has been taught according to the second statement: One who has a meal on the eve of the Ninth of ab if it is his intention to have another meal [later] he may eat meat and drink wine; but if not, he may not eat meat nor drink wine. It has also been taught according to the first statement: On the eve of the Ninth of ab one may not partake of a meal of two courses, nor may he eat meat nor drink wine. R. Simeon b. Gamaliel [T1 or T4] says: He should make a difference [in his diet]. What constitutes a difference in diet? If one is in the habit of having two courses he should have one only; and if he usually dines in the company of ten persons, he should dine with five; if it is his usual practice to drink ten cups [of wine] he should drink five only. These restrictions apply only to meals partaken from midday onwards, but not to meals partaken at any time before midday. Another [Baraitha] taught: On the eve of the Ninth of ab a man may not partake of a meal of two courses, he should not eat meat, nor drink wine; this is the opinion of R. Meir [T4]. But the Sages say: He should make a difference [in his diet] and restrict his consumption of meat and wine. How should one restrict? If he was in the habit of eating one pound of meat he should eat one half only, if it is his usual practice to drink one log of wine he should drink one half log only; but if he is not in the habit of partaking any of these things he may not have these at all. R. Simeon b. Gamaliel [T1 or T4] said: If it was his habit to eat radish or savoury after his meal he may do so if he wishes. Another [Baraitha] taught: At the meal intended to be the concluding one [prior to the fast of] the Ninth of ab it is forbidden to eat meat or to drink wine or to bathe after the meal; at the meal which is not intended to be a concluding meal prior to the Ninth of ab it is permissible to eat meat and to drink wine but not to bathe. R. Ishmael b. Jose [T5] said in the name of his father: So long as it is permissible to eat meat it is also permissible to bathe.
Our Rabbis have taught: All the restrictions that apply to the mourner hold equally good of the Ninth of Ab. Eating, drinking, bathing, anointing, the wearing of shoes and marital relations are forbidden thereon. It is also forbidden [thereon] to read the Law, the Prophets, and the Hagiographa or to study Mishnah, Talmud, Midrash, Halachoth, or Aggadoth; he may, however, read such parts of Scripture which he does not usually read and study such parts of Mishnah which he usually does not study; and he may also read Lamentations, Job and the sad parts of Jeremiah [PA4]; and the school children are free from school for it is said, The precepts of the Lord are right, rejoicing the heart. R. Judah [T4; PA4 or PA5 in Y] said: Even such parts of Scripture which he does not usually read he may not read, nor study parts of the Mishnah which he does not usually study, but he may read Job, Lamentations and the sad parts of Jeremiah [PA4]; and the school children are free [from school] for it is said, `The precepts of the Lord are right, rejoicing the heart`. nor eat meat nor drink wine. A Tanna taught: But he may eat salted meat and he may drink [new] wine from his vat. For how long must meat remain in salt so as to render it permissible? For the length of time that peace-offering may be eaten. How long is wine considered new? As long as it remains in its first stage of fermentation. A Tanna taught: The law forbidding the use of liquids left uncovered does not apply to new wine in the first stage of fermentation. And how long does it take to ferment? Three days. Rab Judah [BA2] said in the name of Rab: The following was the practice of R. Judah b. Il`ai. On the eve of the Ninth of ab there was brought to him dry bread with salt and he would take his seat b.Taan.30b between the [baking] oven and the [cooking] stove and eat and he would drink with it a pitcher full of water and he would appear as if a near relation were lying dead before him. Elsewhere we have learnt: Where it is the custom to do work on the Ninth of ab we may do work, but where it is not the custom we may not; and everywhere the Scholars refrain from work. R. Simeon b. Gamaliel [T1 or T4] says: [In this respect] a man should always consider himself a scholar. It has been taught likewise: R. Simeon b. Gamaliel [T1 or T4] says: [In this respect] let a man always consider himself a scholar that he may feel more strongly the fast.
A [Baraitha] taught: R. Simeon b. Gamaliel [T1 or T4] says: Any one who eats or drinks on the Ninth of ab is as if he ate and drank on the Day of Atonement. R. Akiba [T3] says: Any one who does work on the Ninth of ab will never see in his work any sign of blessing. And the Sages say: Any one who does work on the Ninth of ab and does not mourn for Jerusalem will not share in her joy, as it is said, Rejoice ye with Jerusalem, and be glad with her, all ye that love her; rejoice for joy with her, all ye that mourn for her. From this originates what they [the Rabbis] have said: Everyone who mourns for Jerusalem merits to share in her joy, and any one who does not mourn for her will not share in her joy. It has also been taught likewise: Of him who eats meat and drinks wine on the Ninth of Ab Scripture says: And their iniquities are upon their bones. R. Judah [T4; PA4 or PA5 in Y] makes it obligatory to turn the bed over, but the wise did not agree with him in this. It has been taught: [The Sages] said to R. Judah [T4; PA4 or PA5 in Y]: If your view is followed what will happen to pregnant women and nursing mothers? He replied to them: I too meant my statement to apply only where it is possible. It has also been taught likewise: R. Judah [T4; PA4 or PA5 in Y] agrees with the Sages where it is not possible [to overturn the beds]; and the Sages agree with R. Judah [T4; PA4 or PA5 in Y] where it is possible. What is the real difference between them? The difference between them arises in the case of other beds [not used for sleeping]. As it has been taught: When the Rabbis said that a man should turn over the bed, they meant not only his own bed but also all the beds [in the house]. Raba [BA4] said: The Halachah is according to our Tanna, but the Sages would not accept his [R. Judah [T4; PA4 or PA5 in Y]`s] view at all. R. Simeon b. Gamaliel [T1 or T4] said: there never were in Israel greater days of joy than the fifteenth of ab and the Day of Atonement. I can understand the Day of Atonement, because it is a day of forgiveness and pardon and on it the second Tables of the Law were given, but what happened on the fifteenth of Ab? Rab Judah [BA2] said in the name of Samuel [BA1]: It is the day on which permission was granted to the tribes to inter-marry. Whence may this be adduced? Scripture says, This is the thing which the Lord hath commanded concerning the daughters of Zelophehad etc., [meaning] `this thing` shall hold good for this generation only. R. Joseph [BA3] said in the name of R. Nahman: It is the day on which the tribe of Benjamin was permitted to re-enter the congregation [of Israel], as it is said, Now the men of Israel had sworn in Mizpah, saying: There shall not any of us give his daughter unto Benjamin to wife. From what was their exposition? Rab [BA1] said: From the phrase `any of us` which was interpreted to mean, `but not from any of our children`.
Rabbah b. Bar Hanah [BA3] said in the name of R. Johanan [PA2]: It is the day on which the generation of the wilderness ceased to die out. For a Master said: So long as the generation of the wilderness continued to die out there was no divine communication to Moses, as it is said, So it came to pass, when all the men of war were consumed and dead... that the Lord spake unto me. [Only then] came the divine communication `unto me`. `Ulla [BA3] said: It is the day on which Hosea the son of Elah removed the guards which Jeroboam the son of Nebat had placed on the roads to prevent Israel from going [up to Jerusalem] on pilgrimage, and he proclaimed b.Taan.31a , Let them go up to whichever shrine they desire. R. Mattenah said: It is the day when permission was granted for those killed at Bethar to be buried. R. Mattenah further said: On the day when permission was granted for those killed at Bethar to be buried [the Rabbis] at Jabneh instituted [the recitation of] the benediction, `Who art kind and dealest kindly etc.`; `Who art kind`: Because their dead bodies did not become putrid; `And dealest kindly`: Because permission was granted for their burial. Rabbah [BA3] and R. Joseph [BA3] both said: It is the day on which [every year] they discontinued to fell trees for the altar. It has been taught: R. Eliezer [T2 or T5] the elder says: From the fifteenth of ab onwards the strength of the sun grows less and they no longer felled trees for the altar, because they would not dry [sufficiently]. R. Menashya said: And they called it the Day of the Breaking of the Axe. From this day onwards, he who increases [his knowledge through study] will have his life prolonged, but he who does not increase [his knowledge] will have his life taken away. What is meant by `taken away`? R. Joseph [BA3] learnt: Him his mother will bury. on these days the daughters of Jerusalem etc. Our Rabbis have taught: The daughter of the king borrows [the garments] from the daughter of the High Priest, the daughter of the High Priest from the daughter of the deputy High Priest, and the daughter of the deputy High Priest from the daughter of the Anointed for Battle, and the daughter of the Anointed for Battle from the daughter of an ordinary priest, and all Israel borrow from one another, so as not to put to shame any one who may not possess [white garments]. all the garments require ritual dipping: R. Eleazar [T4 in M or PA3] said: Even though they lay folded in a box. The daughters of Israel came out and danced in the vineyards. A Tanna taught: Whoever was unmarried repaired thither. those of them who came of noble families exclaimed, `young man etc.` Our Rabbis have taught: The beautiful amongst them called out, Set your eyes on beauty for the quality most to be prized in woman is beauty; those of them who came of noble families called out, Look for [a good] family for woman has been created to bring up a family; the ugly ones amongst them called out, Carry off your purchase in the name of Heaven, only on one condition that you adorn us with jewels of gold.
Ulla [BA3] Bira`ah said in the name of R. Eleazar [T4 in M or PA3]: In the days to come the Holy One, blessed be He, will hold a chorus for the righteous and he will sit in their midst in the Garden of Eden and every one of them will point with his finger towards Him, as it is said, And it shall be said in that day: Lo, this is our God, for whom we waited, that he might save us; this is the Lord for whom we waited, we will be glad and rejoice in His salvation.