MISHNAH: m.Taan.2.1What is the order [of service] for fast days? The Ark is taken out to the open space of the city, wood Ashes are placed on the Ark, on the head of the Nasi and on the head of the Ab-Beth-Din. Everyone else puts Ashes on his own head; the elder among them addresses them with words of admonition [to repentance] thus, our brethren, Scripture does not say of the people of Nineveh, and God saw their sackcloth and their fasting, but, and God saw their works, that they turned from their evil way; and in the Prophets it is said, and rend your heart and not your garments.
MISHNAH: m.Taan.2.2When they stand up to pray they place [as reader] before the Ark an old man conversant [with The Prayers], who has children and whose house is empty [of food], so that his heart is concentrated on his prayer; He recites before them twenty-four benedictions, the eighteen recited daily,
MISHNAH: m.Taan.2.3To which he adds six as follows, zikronoth, shofaroth, and [these Psalms]: in my distress I called unto The Lord; I will lift up mine eyes unto the mountains etc.; out of the depths have I called thee, O Lord; a prayer of the afflicted when he fainteth. R. Judah [T4; PA4 or PA5 in Y] says: He need not recite the zikronoth and shofaroth, but instead he should recite the following scriptural, passages, if there be in the land famine, if there be pestilence; the word of The Lord that came to Jeremiah [PA4] concerning the droughts; and he ends each [of the additional six] sections with its appropriate concluding benediction.
MISHNAH: m.Taan.2.4The first he concludes with, `He who answered Abraham on mt. Moriah, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who redeemest Israel. The second he concludes with, `He who answered our fathers at the Red Sea, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who rememberest all forgotten things. The third he concludes with, he who answered Joshua in Gilgal, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who hearest the trumpet blast. The Fourth he concludes with, `He who answered Samuel [BA1] in Mizpah, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who hearkenest to cries. The Fifth he concludes with, `He who answered Elijah on mt. Carmel, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who hearkenest unto prayer. The sixth he concludes with, `He who answered Jonah in the belly of the fish, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who answerest in time of trouble. The seventh he concludes with, `He who answered David and Solomon his son in Jerusalem, he shall answer you and hearken this day to the voice of your cry. Blessed art thou O Lord who hast mercy upon the land. It happened b.Taan.15b
MISHNAH: m.Taan.2.5In the days of R. Halafta [T2] and R. Hanina b. Tradyon [T3] that a man stepped before the Ark and completed the entire benediction and they did not respond, `Amen`. [The Synagogue attendant called out], sound a Teki`ah, priests, sound a Teki`ah. [Then the reader exclaimed], he who answered Abraham our father on mt. Moriah, he shall answer you, and hearken this day to the voice of your cry. [The Synagogue attendant continued], sound a Teru`ah, children of Aaron, sound a Teru`ah. [Then the reader exclaimed], he who answered our fathers at the Red Sea, he shall answer you and hearken this day to the voice of your cry. And when the matter came up before the wise, they declared, this was our order of procedure only at the eastern gates and on the Temple Mount.
MISHNAH: m.Taan.2.6On the first three [rain] fasts the men of the Mishmar fast but do not complete their fast, and the men of the Beth-Ab do not fast at all. On the second three [rain fasts] the men of the Mishmar fast and complete their fast and the men of the Beth-Ab fast but do not complete their fast; on the last seven both fast and complete their fast; this is the opinion of R. Joshua [T2]. The Sages, however, say: on the first three fasts neither fast at all, on the second three, the men of the Mishmar fast and do not complete their fast; but the men of the Beth-Ab do not fast at all; on the last seven, the men of the Mishmar fast and complete their fast, and the men of the Beth-Ab fast but do not complete their fast. The men of the Mishmar are permitted to drink wine in the evenings but not during the day,
MISHNAH: m.Taan.2.7But the men of the Beth-Ab may not [drink wine] either on the day or on the preceding Evening. Both the men of the Mishmar and the men of the Ma`amad may not cut their hair nor wash their clothes, but on a Thursday they may in honour of the Sabbath.
MISHNAH: m.Taan.2.8The restriction against mourning on the days enumerated in the scroll of fasts applies equally to the preceding day but not to the day following. R. Jose [T4] says: it is forbidden [to mourn] both on the preceding day and) the day following. As for fasting it is permitted on the preceding day and on the day following. R. Jose [T4] says: it is forbidden on the preceding day but permitted on the day following.
MISHNAH: m.Taan.2.9We do not ordain upon the community a fast to commence on a Thursday in order not to cause a rise in the market prices. Hence the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday; R. Jose [T4] says: just as the first three [fasts] should not commence on a Thursday so too neither the second [three] nor the last [seven].
MISHNAH: m.Taan.2.10We do not ordain upon the community a fast on New Moon, on Hanukkah, or on Purim, but if they had already begun [a series of fasts and one of these festive days intervened] they do not interrupt [their fasts]; this is the opinion of Rabban Gamaliel [T1, T2 or T6]. R. Meir [T4] said: even though R. Gamaliel [T1, T2 or T6] is of the opinion that the [fasts] should not be interrupted he yet agrees that they should not complete their fasts. And the same applies to the ninth of ab should it fall on a Friday.
GEMARA: What is the order [of services] for fast days? The Ark is taken out etc. Does all this apply to the first six fasts? If so, is there not a contradiction raised against this? [For it has been taught]: On the first three and also on the second three [fasts] they enter the synagogue and pray there in the same way as they pray all the year round, but on the last seven the Ark is taken to the open space of the city and ashes are placed on the Ark and also upon the head of the Ab-Beth-din, and everyone else puts ashes upon his own head. R. Nathan [T5] says: They take wood-ashes! R. Papa [BA5] replied: Our Mishnah also refers to the last seven fasts. And on the head of the Nasi: And afterwards [the Mishnah] states, everyone else puts Ashes upon his own head. But is it so? Has it not been taught: Rabbi [T5] says: Where it is a case of doing honour we begin at the most distinguished, but where it is a case of censuring we begin at the least important; as it is said, And Moses said unto Aaron, and unto Eleazar [T4 in M or PA3] and unto Ithamar; but where it is a case of censuring we begin at the least important, (for a Master said:) First the serpent was cursed, and afterwards Eve and [only] then Adam?-Here [in our Mishnah] it is also a case of doing honour, because [by this act] the people convey to them [the thought] you are worthy to entreat for mercy on behalf of us all. everyone else puts Ashes on his own head: R. Adda [BA2] said: Seeing that everyone else puts the ashes on his own head let also the Nasi and the Ab-Beth-din themselves take ashes and place them on their own heads! Why should someone else take ashes and put them on their head? R. Aba of Caesarea replied: To humiliate oneself is not the same as being humiliated by others. b.Taan.16a And where [on the head] does he put [the ashes]?-R. Isaac [T5 or PA3] said: On the place of the phylacteries, as it is said, To appoint unto them that mourn in Zion, to give unto them a garland for ashes. (Mnemonic: open space, Ark, sackcloth, wood-ashes, dust, cemetery, Moriah.) Why do they go out to the open space [of the city]? R. Hiyya b. Abba said: In order to express thereby [the idea], We have prayed in private but we have not been answered; we will [therefore] humiliate ourselves in public. Resh Lakish [PA2] said: We have exiled ourselves [from the House of God] may our exile atone for us. What is the difference between the two explanations? The difference is when they move from one synagogue to another. And why do they take out the Ark to the open space of the city? R. Joshua b. Levi [PA1] said: In order to express thereby [the idea], We had a vessel which we kept hidden and now because of our sins it has been rendered common.
And why do they clothe themselves in sackcloth? R. Hiyya b. Abba said: In order to express thereby [the idea], We consider ourselves animals [before God].
And why do they place wood-ashes upon the Ark? R. Judah b. Pazzi said: As if to say, I will be with him in trouble. Resh Lakish [PA2] said: [As if to say] In all their afflictions he was afflicted. R. Zera [PA3] said: When I first saw the rabbis placing wood-ashes on the Ark my whole body shook.
And why does everyone else put ashes on his head?-With regard to this there is a difference of opinion between R. Levi b. Hama and R. Hanina [PA1, PA3 or PA5]. One says: [To signify thereby], We are merely like ashes before Thee; and the other says: That [God] may remember for our sake the ashes of Isaac. What is the difference between them? The difference is with regard to [the use of] ordinary dust. Why do they go to the cemetery? With regard to this there is a difference of opinion between R. Levi b. Hama nad R. Hanina [PA1, PA3 or PA5]. One says: [To signify thereby], We are as the dead before Thee; and the other says: In order that the dead should intercede for mercy on our behalf. What is the difference between them? The difference is with regard to going to the cemetery of Gentiles. What is [the meaning of] `Mount Moriah`? With regard to this there is a difference of opinion between R. Levi b. Hama and R. Hanina [PA1, PA3 or PA5]. [One says] because from this mountain instruction went forth unto Israel; and the other says: Because it is the mountain whence fear came upon the heathens. the elder among them addresses them with words of admonition. Our Rabbis have taught: If there is an elder present he addresses them; if not, then a scholar addresses them; and if there is no scholar present then a distinguished looking man addresses them. Does the term `elder` here used denote one who is not a scholar? Abaye [BA4] replied: This is what is meant: If there is present an elder who is also a scholar then he addresses them, and if not, then a [younger] scholar addresses them, and if not, a distinguished looking man addresses them. [And this is what he says], `Our brethren, neither sackcloth nor fastings are effective but only penitence and good deeds, for we find that of the men of Nineveh Scripture does not say, And God saw their sackcloth and their fasting, but, God saw their works that they turned from their evil way.`
But let them be covered with sackcloth, both man and beast. How did they act? They separated the animals from their young and they said, Master of the Universe, if Thou wilt not have mercy upon us we will not show mercy to these. And let them cry mightily unto God. What did they say? They said, Master of the Universe, If one is submissive and the other is not, if one is righteous and the other is not, who of them should yield?
Let them turn everyone from his evil way and from the violence that is in their hands. What is the meaning of, `From the violence that is in their hands`? Samuel [BA1] said: Even if one had stolen a beam and built it into his castle he should raze the entire castle to the ground and return the beam to its owner. R. Adda b. Ahaba said: One who has sinned and confesses his sin but does not repent may be compared to a man holding a dead reptile in his hand, for although he may immerse himself in all the waters of the world his immersion is of no avail unto him; but if he throws it away from his hand then as soon as he immerses himself in forty seahs of water, immediately his immersion becomes effective, as it is said, But whoso confesseth and forsaketh them shall obtain mercy. And it is further said, Let us lift up our heart with our hands unto God in the heavens. When they stand up to pray they place before the Ark [as reader] an old man etc. Our Rabbis have taught: When they stand up to pray, although there may be present an elder and a scholar, they place before the Ark [as Reader] only a man conversant with the prayers. (Who is considered conversant with prayers)? R. Judah [T4; PA4 or PA5 in Y] says: One having a large family and has no means of support, and who draws his subsistence from [the produce of] the field, and whose house is empty, whose youth was unblemished, who is meek and is acceptable to the people; who is skilled in chanting, who has a pleasant voice, and possesses a thorough knowledge of the Torah, the Prophets and the Hagiographa, of the Midrash, Halachoth and Aggadoth and of all the Benedictions. Thereupon the Rabbis gazed on R. Isaac b. Ammi. b.Taan.16b Is not one having a large family with no means of support the same as one whose house is empty? R. Hisda [BA3] replied: The latter refers to a man whose house is free from sin.
Whose youth was unblemished. Abaye [BA4] said: This is one against whom no evil reputation had gone forth in his youth.
My heritage is become unto to me as a lion in the forest; she hath uttered her voice against Me; therefore have I hated her. What is the meaning of, `She hath uttered her voice against Me`? Mar Zutra [BA6] b. Tobiah said in the name of Rab, some say R. Hama said in the name of R. Eleazar [T4 in M or PA3]: This refers to an unfit person who steps down before the Ark [to act] as Reader. And he recites before them twenty-four benedictions, the eighteen recited daily to which he adds six more. Are there only six? Are they not actually seven, as we have learnt: the seventh [benediction] He concludes with blessed be he who has mercy upon the earth! R. Nahman b. Isaac replied: [Do you know] which is the seventh? it is the seventh of the longer benedictions. As it has been taught: [The benediction], `Who redeemest Israel,` is prolonged and at its conclusion [the Reader] adds, He who answered Abraham on Mt. Moriah, He shall answer you and hearken this day unto the voice of your cry. Blessed art Thou who redeemest Israel, and the congregation respond, Amen. The synagogue attendant calls out unto them, `Blow a Teru`ah, ye children of Aaron, blow a Teru`ah, and [the Reader] resumes with, `He who answered our fathers at the Red Sea, He shall answer you and hearken this day to the cry of your voice. Blessed art Thou O Lord who rememberest forgotten things`; and the congregation responds, Amen. The synagogue attendant calls out, Sound a Teru`ah,O ye children of Aaron, sound a Teru`ah. And likewise [he does] with the other benedictions, at one he calls out, sound a Teki`ah, and another, sound a Teru`ah. The order of service [in which the congregation responds, Amen] holds good for the country generally but not for the Temple, because the response, Amen` is not made use of in the Temple. And whence can it be adduced that the response, Amen, was not made use of in the Temple? For it is said, Stand up and bless the Lord your God from everlasting to everlasting; and and let them say: Blessed be Thy glorious Name, that is exalted above all blessing and praise. You might have thought that there shall be only one form, of praise after all Benedictions, therefore the text adds, `Exalted above all blessing and praise`; that is to say, Give him `praise` after every blessing. `What them was said in the Temple? Blessed be the Lord God, the God of Israel, from everlasting to everlasting. Blessed art Thou who redeemest Israel; and the congregation respond, Blessed be the name of his glorious kingdom for ever and ever. The synagogue attendant calls out unto them, Blow a Teki`ah, O Priests, sons of Aaron, blow a Teki`ah, and [the Reader] resumes with, he who answered Abraham on Mt. Moriah, He will answer you and hearken to the voice of your cry. Blessed art Thou, O Lord God of Israel, who remembers forgotten things; and the congregation respond, Blessed be the name of His glorious kingdom for ever and ever. The synagogue attendant calls out, Sound a Teru`ah, O Priests, children of Aaron, sound a Teru`ah etc. And likewise [he does] with the other benedictions; at one he calls out, Blow a Teki`ah, and at another, Sound a Teru`ah, until he completes them all. R. Halafta [T2] made this order of procedure the custom of Sepphoris and R. Hananya b. Tradyon made it the custom of Siknin. When however the matter came to the notice of the Sages they declared that this custom was observed only at the eastern gates and on the Temple mount.
Some report [the passage just cited] in the form taught in the following Baraitha: [The Reader] recites before them twenty-four benedictions; the eighteen recited daily, to which he adds six more. `Where are those six included? Between the benedictions for redemption and Healing the Sick, the latter benediction being prolonged and the congregation respond, `Amen`, after every benediction. This was the custom in the country generally, but in the Temple they said, Blessed be the Lord, God of Israel from everlasting to everlasting. Blessed art Thou O Lord who redeemest Israel and there was no response, `Amen`, after it. And why all this [long response]? Because it was not customary to respond `Amen`, in the Temple. And whence can it be adduced that they did not respond, `Amen`, in the Temple? For it is said, `Stand up and bless the Lord your God from everlasting to everlasting, and let them say: Blessed be Thy glorious name that is exalted above all blessing and praise`; that is to say, Give Him praise after every benediction.
Our Rabbis have taught: When concluding the first benediction he says: Blessed be the Lord, God of Israel from everlasting to everlasting. Blessed art Thou who redeemest Israel. And the congregation respond, Blessed be the name of His glorious kingdom for ever and ever. The synagogue attendant calls out, Sound a Teki`ah, Priests, Sound a Teki`ah, and [the Reader] then resumes, He who answered Abraham on Mt. Moriah, He will answer you and hearken this day to the voice of your cry. And they blow a Teki`uh and sound a Teru`ah, and blow a Teki`ah [again]. When concluding the second benediction he says: Blessed be the Lord God, the God of Israel from everlasting to everlasting. Blessed art Thou who rememberest forgotten things; and the congregation respond, Blessed be the name of His glorious kingdom for ever and ever. The synagogue attendant then calls out, Sound a Teru`ah, children of Aaron, sound a Teru`ah, and the reader resumes, He who answered our fathers at the Red Sea, He will answer you and hearken this day to the voice of your cry. They then sound a Teru`ah and blow a Teki`ah and sound a Teru`ah [again]; and likewise he [does] after every benediction, at one he calls out, Blow a Teki`ah, and at another, Sound a Teru`ah, until all the benedictions are concluded. R. Halafta [T2] made this order of procedure the custom of Sepphoris and R. Hananya b. Tradyon made it the custom of Siknin. When, however, the matter was brought to the notice of the Sages, they declared that this custom was observed only at the eastern gate and on the Temple mount. R. Judah [T4; PA4 or PA5 in Y] says: He need not recite the zikronoth and shofaroth etc.: Said R. Adda [BA2] of Joppa; what may be R. Judah [T4; PA4 or PA5 in Y]`s reason? Because Zikronoth and Shofaroth are recited only on New Year b.Taan.17a and on the [Day of Atonement of] the Jubilee year and in the time of war. The first he concludes with, he who answered Abraham etc.: A Tanna taught: Some reverse the order of the words and attribute `crying` to Elijah and `praying` to Samuel [BA1]. True, of Samuel [BA1] Scripture uses the words `praying` and `crying`. but of Elijah Scripture uses only [the word] `praying` but never `crying`. [When Elijah says], Hear me, O Lord, hear me; that is an expression of `crying`. the sixth he concludes with, he who answered Jonah etc.; the seventh he concludes with, he who answered David etc. Let us see, Did not Jonah live after David and Solomon, why then is he placed first? Because it was desired to conclude [the prayers] with, Blessed art Thou, O Lord who hast mercy upon the earth. A Tanna taught: It was reported in the name of Symmachos, [that the prayers were concluded] with, Blessed art Thou who humblest the proud. On the first three [rain] fasts the men of the
fast but do not complete their fast etc. Our Rabbis have taught: Why have the Sages ruled that the Men of the Mishmar are permitted to drink wine by night and not by day, lest the work weigh too heavily on the men of the Beth-ab and then they will be called upon to help them; why have the Sages ruled that the men of the Beth-ab are forbidden [to drink] both by day and by night because they are continuously at work [in the Temple]. Hence the Sages have declared that any priest who can identify his Mishmar and his particular Beth-ab and who also knows definitely that the members of his Beth-ab were participating in the service of the Temple is forbidden to drink wine on the whole of that day. If, however, he can identify only his Mishmar but not his particular Beth-ab and yet he knows definitely that the members of his Beth-ab were participating in the service of the Temple, he is forbidden to drink wine the whole of that week. If he cannot identify his Mishmar nor his particular Beth-ab, but he knows definitely that the members of his Beth-ab were participating in the service of the Temple, he is forbidden to drink wine all the year round. Rabbi [T5] says: I declare [priests] should not at any time drink wine, but what can I do seeing that his misfortune turned out to be an advantage to him. Abaye [BA4] said: According to whose opinion do priests drink wine? According to that of Rabbi. Both the men of the Mishmar and the men of the Ma`amad may not cut their hair nor wash their clothes, but on a Thursday they may out of respect for the Sabbath. What is the reason? Rabbah b. Bar Hana said in the name of R. Johanan [PA2]: In order that they should not enter on their week of duty in an unkempt state. Our Rabbis have taught: A king cuts his hair every day, a high priest on the eve of every Sabbath, all ordinary priest once in thirty days. Why has a king to cut his hair every day? R. Abba b. Zabda said: Scripture says, Thine eyes shall see the king in his beauty. Why has a high priest [to cut his hair] on the eve of every Sabbath? R. Samuel b. Isaac [PA3] said: Because the Mishmar changes every week. Whence can it be adduced that an ordinary priest [must cut his hair] once in thirty days? It is to be adduced from the analogous use of the word pera` in connection with the Nazirite [and the priests]. Of the priests [it is written], Neither shall they shave their heads, `nor suffer their locks [pera`] to grow long; and of the Nazirite it is written, He shall be holy. he shall let the locks of the hair of his head grow long [pera`]; as in the case of the Nazirite the period of growing his hair is thirty days so too must it be in the case of the ordinary priest. But whence do we know this to be the requirement of the Nazirite himself? R. Mattena said: A Nazirite`s unspecified [term of] vow is thirty days. Whence is this to be adduced? Scripture uses the word yihyeh the numerical value of which is thirty. R. Papa [BA5] said to Abaye [BA4]: Perhaps Scripture means [that the priests] should not let their hair grow at all? The latter replied: Had Scripture written, `nor suffer to grow long their locks`, it might be as you suggest, but since Scripture has written, `Nor suffer their locks to grow long,` this implies, they may grow their hair but they may not suffer their locks to grow long. If that is so, this restriction should be valid even at the present time! [This restriction is] on the same lines as that of the drinking of wine; just as the restriction of drinking wine applied only to the time when they might enter [the Temple] to do service, so too with regard to the restriction of letting the locks grow long. But has it not been taught: Rabbi [T5] says, I declare that [a priest] should not at any time drink wine, but what can I do, seeing that his misfortune turned out to be an advantage to him. And on this Abaye [BA4] commented: At the present time according to whom do priests drink wine? According to Rabbi. b.Taan.17b From this may be inferred that the Rabbis forbid [priests to drink wine], why? Perhaps the Temple may speedily be rebuilt and the need will arise for priests to do service therein and there will be none available; and so here too [in the case of letting the hair grow long] the Temple may speedily be rebuilt and the need will arise for priests fit for service and there will be none available]? [This difficulty cannot arise] here [in this latter case] since it is always possible for a priest to cut his hair and then enter [the Temple]. If that is so, then priests who are intoxicated could first sleep a little and then enter [the Temple], in accordance with the statement of Rami b. Abba who said: A mile walk or a little sleep drives away the effects of drink? Has it not been stated in connection with this [statement]: This only holds good where a man has drunk a quarter of a log, but where he has drunk more than a quarter of a log walking renders him all the more tired, and sleep all the more drunk. R. Ashi [BA6] replied: The Rabbis have decreed against those who are drunk because they profane [thereby] the service, but against those who perform the service with their hair long they did not decree because they do not [thereby] profane the service.
An objection was raised against this: The following [priests] incur the penalty of death, those who are intoxicated with wine and those whose hair has grown long. With regard to those who are intoxicated with wine, it is expressly stated, Drink no wine nor strong drink, but whence do we adduce that this also applies to those who grow their hair long? For it is written, Neither shall they shave their heads, nor suffer their locks to grow long, and the next verse states, Neither shall any priest drink wine when they enter into the inner court; thus, those who grow their hair long are likened to those who are drunk with wine, just as those who are drunk with wine incur the penalty of death so too those who grow their locks long. Now can we not carry the comparison even further [and say] that just as those who are drunk with wine profane the service, so too should those who grow their hair long profane the service? (No; [the two] are likened only with regard to the penalty of death but not with regard to the rendering of the service profane).
Rabina [BA6] asked R. Ashi [BA6]: Who taught it before Ezekiel`s time? He replied: And according to your reasoning how will you explain the statement of R. Hisda [BA3], who said: The rule forbidding an uncircumcised priest to do service we have learnt not from the Law of Moses but from the prophets [where it is written], No alien uncircumcised in heart and uncircumcised in flesh, shall enter my sanctuary. But who stated it? It must therefore [be assumed] that it was a tradition and then Ezekiel came and gave it a Scriptural basis. Here too [of long hair profaning the service] there was a tradition and then Ezekiel came and gave it a Scriptural basis. (The tradition was with regard to the death penalty only but not with regard to the profaning of the service). the restriction against mourning on the days enumerated in the scroll of fasts applies to the preceding day but not to the day following. Our Rabbis have taught: These are the days on which fasting is not permissible, and on some of them mourning also is forbidden. From the New Moon of Nisan until the eighth of the month mourning is not permissible because the Daily offering was established; from the eighth day of the same month until the end of the festival [of Passover] mourning is not permissible since the date of the observance of the Feast of Weeks was then definitely fixed. The Master said: From the New Moon of Nisan until the eighth of the month mourning is not permissible because the Daily offering was established. Why does it state, `from the New Moon`? Let it state from the second of Nisan and as New Moon itself is a festive day mourning is in any case forbidden thereon! Rab [BA1] replied: This is necessary in order to extend the restriction to the preceding day. But should not the restriction in any case apply to it seeing that it is the day before New Moon? New Moon is a biblical ordinance, and a biblical ordinance needs no [additional] strengthening. For it has been taught: Mourning is forbidden before and after the days enumerated in the Megillath Taanith; as for Sabbaths and Festivals mourning is forbidden on the day before their incidence but not after their incidence. Why this differentiation between the two? The latter are biblical ordinances and need no [additional] strengthening, but the former are ordinances of the Soferim and ordinances of the Soferim need [additional] strengthening.
The Master said: `From the eighth of the same month until the end of the festival [Passover] mourning is not permissible since the date of the observance of the Feast of Weeks was then definitely fixed.` Why does it state, `until the end of the festival`? Let it state `until the festival` and the festival itself being a holiday will ipso facto be a forbidden period for mourning? R. Papa [BA5] replied: [The answer is] as Rab [BA1] who said: This was necessary b.Taan.18a in order to extend the restriction to the preceding day, so here also it was necessary in order to extend the restriction to the following day. With whose view will this agree? Is it with that of R. Jose [T4], who declared that the restriction applies equally to the day before and the day after it? If so, with regard to the twenty-ninth Adar, why need you base your restriction on the ground that it is the day before the Daily offering was established; deduce it rather from the fact that it is the day after the twenty-eighth concerning which it has been taught: On the twenty-eighth of the month [Adar] the good news reached the Jews that they were no longer to be kept back from the study of the Torah. For once it was decreed that the Jews should not occupy themselves with the study of the Torah nor circumcise their children and that they should desecrate the Sabbath. What did Judah b. Shammua` and his colleagues do? They went and took counsel with a Roman Matron with whom all the prominent Romans were wont to associate. She advised them, `Arise and raise an alarm by night`. They went and raised the alarm by night thus, `O ye heavens, are we not your brethren? Are we not the children of one Father? Are we not the children of one mother? Wherein are we different from every other nation and tongue that ye make harsh decrees against us?` Thereupon the decrees were annulled and that day was declared a festive day! -Abaye [BA4] replied: It was necessary to state the restriction in this way in order to cover the case of a full month [where Adar has thirty days]. R. Ashi [BA6] said: The same would be the case even when the month [of Adar] is deficient, because on a day following on a festive day fasting alone is forbidden but mourning is permissible; but as for this day [the twenty-ninth Adar] seeing that it is placed between two festive days it was considered as if it were a festive day itself, and therefore mourning too was forbidden thereon.
The Master said: `From the eighth day of the month until the end of the festival mourning is forbidden since then the date of the observance of the Feast of Weeks was definitely fixed.` Why does he say, `from the eighth of the same month`? Let him say, `from the ninth of the same month` and the eighth day would ipso facto be forbidden because it is the day on which the Daily offering was established? The reason why it is stated `the eighth day` is this, should it ever come to pass that the seven festive days be abolished, even then on the eighth day it would still be forbidden to mourn, because it is the first day on which the date of the Feast of Weeks was definitely fixed. Now that you have arrived at this conclusion the same will apply also to the twenty-ninth Adar because should it ever come to pass that the twenty-eighth Adar be abolished as a festive day, even then the twenty-ninth would be forbidden seeing that it is the day before the Daily offering was established.
It has been taught: R. Hiyya b. Asi said in the name of Rab, the Halachah is in accordance with the view of R. Jose [T4]. Samuel [BA1] said, The Halachah is in accordance with the view of R. Meir [T4]. But did Samuel [BA1] actually say so? Has it not been taught: R. Simeon b. Gamaliel [T1 or T4] said: Why does the text [in the Scroll of Fasts] repeat the word `behon` [on them] twice? This is to teach you that the restriction applies to these days but not to the days immediately preceding or following the days enumerated in the Scroll of Fasts. On which Samuel`s [BA1] comment was that the Halachah is in accordance with the view of R. Simeon b. Gamaliel [T1 or T4]! At first he thought that as there was no other authority who took a lenient view as R. Meir [T4] did he decided that the Halachah was according to R. Meir [T4], but when he heard that Rabbi Simeon [T4] took an even more lenient view he decided that the Halachah was according to R. Simeon b. Gamaliel [T1 or T4]. And so too said Bali in the name of R. Hiyya b. Abba, in the name of R. Johanan [PA2]: The Halachah is according to R. Jose [T4]. Thereupon R. Hiyya said to Bali: I will explain to you that when R. Johanan [PA2] said that the Halachah was in accordance with R. Jose [T4], he meant only with regard to the prohibition of fasting. But did R. Johanan [PA2] actually say so? Did not R. Johanan [PA2] say that the Halachah is in accordance with the anonymous opinion of a Mishnah, and it has been learnt: Although the Rabbis said that [the Megillah of Esther] could be read earlier but not later, yet b.Taan.18b mourning and fasting are permitted. Now to what does this apply? Shall we say that it applies to those [who should read the Megillah] on the fifteenth [Adar] and they read it on the fourteenth? Is then mourning permissible [for them on that day]? Is it not written in the Scroll of Fasts, `The fourteenth day and the fifteenth day [of Adar] are the days of Purim and no mourning is permissible thereon,` and Raba`s comment on this was: It was necessary [to mention both these dates] in order to make it clear that what was forbidden on the one day was equally forbidden on the other! Again, should it refer to [those who should read the Megillah] on the fourteenth and they read it on the thirteenth [Adar]; [the question arises] that is Nicanor`s Day. Or again, if it refers to those [who should read it] on the fourteenth and read it on the twelfth? But then that is Trajan`s Day! Hence it can only have reference [to those who should read it on] the fourteenth and they read it on the eleventh, and yet it is stated that mourning and fasting are permitted thereon! No; it has reference to those who should read it on the fourteenth and they read it on the twelfth, and as to your objection that it is Trajan`s Day, this [festive] day was subsequently abolished because Shemaiah [BCE1] and his brother Ahijah were killed thereon. Thus R. Nahman once ordained a public fast for the twelfth of Adar and the Rabbis objected to this because it was Trajan`s Day. Thereupon R. Nahman replied: This [festive] day has been abolished because Shemaiah [BCE1] and his brother Ahijah were killed thereon. Let, however, the restrictions [aforementioned] remain valid for the day seeing that it is the day before Nicanor`s Day? R. Ashi [BA6] replied: If the festive character of the day had been once abolished [is it then feasible] that fasting should be forbidden thereon because it is the day before Nicanor`s Day?
What is Nicanor`s Day? And what is Trajan`s Day? It has been taught: Nicanor was one of the Greek generals; every day he waved his hand against Judah and Jerusalem and exclaimed, `When shall it fall into my hands that I may trample upon it?` But when the Hasmonean Rulers proved victorious and triumphed over him they cut off his thumbs and his great toes and suspended them from, the gates of Jerusalem, as if to say of the mouth that spake arrogantly, of the hands that were waved against Jerusalem, May vengeance be exacted. What is Trajan`s [Day]? It was said: When Trajan was about to execute Lulianus and his brother Pappus in Laodicea [Lydia] he said to them, `If you are of the people of Hananiah [PA5], Mishael and Azariah, let your God come and deliver you from my hands, in the same way as he delivered Hananiah [PA5], Mishael and Azariah from the hands of Nebuchadnezzar; and to this they replied: `Hananiah [PA5], Mishael and Azariah were perfectly righteous men and they merited that a miracle should be wrought for them, and Nebuchadnezzar also was a king worthy for a miracle to be wrought through him, but as for you, you are a common and wicked man and are not worthy that a miracle be wrought through you; and as for us, we have deserved of the Omnipresent that we should die, and if you will not kill us, the Omnipresent has many other agents of death. The Omnipresent has in His world many bears and lions who can attack us and kill us; the only reason why the Holy One, blessed be He, has handed us over into your hand is that at some future time he may exact punishment of you for our blood`. Despite this he killed them. It is reported that hardly had they moved from there when two officials arrived from Rome and split his skull with clubs. We do not ordain upon the community fasts to commence on a Thursday etc.; we do not ordain upon the community a fast on New Moon etc. What constitutes a beginning? R. Aha [PA4] said: Three fasts. R. Assi [BA1 or PA3] said: One. Rab Judah [BA2] said in the name of Rab: The view [that one should not complete the fast] is in accordance with R. Meir [T4] who reported it in the name of R. Simeon b. Gamaliel [T1 or T4], but the Sages say: He should complete the fast. Mar Zutra [BA6] expounded in the name of R. Huna [BA2 or PA4]: The Halachah is, one should complete the fast.