Mishnah
1 From what time does one mention the Power of Rains? Rabbi Eliezer says, from the first holiday of Tabernacles, but Rabbi Joshua says, from the concluding holiday. Rabbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rabbi Eliezer said to him, he only says “He Who makes the wind blow and brings down the rain,” in its appropriate time. They answered him, if that is so, one should always mention it.
Halakhah
“From what time does one mention the Power of Rains,” etc. The reason of Rabbi Eliezer, because these four kinds grow on water, they become attorneys for water. Another explanation, when the slave serves all his master’s needs he asks for his reward from him. Rabbi Joshua said to him, is it not that when the slave has served all his master’s needs and his master is satisfied with him that he asks his sustenance from him? Another explanation. The slave asks for his reward only close to the time when his reward is due. It was stated: Rabbi Eliezer says, from the time one takes the lulav; Rabbi Joshua says, from the time he puts it down. In the opinion of the latter Tanna, the opinion of Rabbi Eliezer in the first is his opinion in the latter. The argument of Rabbi Joshua is inverted. There, he says from the concluding holiday, but here he says, from the time he puts it down. Rabbi Mana says, because the entire day is qualified to take the lulav. Should he not mention in the evening? Not everybody is there. Then he should mention it in the morning. He would think that maybe they mentioned in the evening and he will mention. Since he sees that they do not mention in the first prayer but mention in the later prayer, he understands that they did not mention in the evening. Rabbi Ḥiyya bar Marius said to him, so was your father Rabbi Jonah arguing it.
Rabbi Ḥaggai in the name of Rabbi Pedat: It is forbidden for the individual to mention before the public reader mentions. Rabbi Simon in the name of Rabbi Joshua ben Levi: Is the matter dependent on the public reader? Rabbi Mana said before Rabbi Ḥaggai, do they disagree? He said to him: no. That which you are saying, is the matter dependent on the public reader? The individual if he wants to mention, he mentions dew. But what you are saying is: it is forbidden for the individual to mention before the public reader mentions rain. If they rise for prayer it is as if the public reader mentioned it.
Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rabbi Ḥiyya bar Abba understood it from here: “He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning His appearance is well based.”Hosea 6:2–3
It is written “Elijah the Tishbite, from the inhabitants of Gilead, said to Ahab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word.” Rabbi Berekhia said, Rabbi Yose and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew, from: “Go, appear before Ahab and I shall give rain on the face of the earth.” He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rabbi Tanḥum from Edrei said, they are of the opinion that a vow that was dissolved partially is dissolved totally. Some want to say, on the occasion of the son of the woman from Zarephath: “He called on the Eternal and said, Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son.” Rabbi Judah ben Pazi said, about one who stole a doctor’s bag. When he left, his son was injured. He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the woman of Zarephath. And what is the source that the dead will live only by dew? “Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew,”Isaiah 26:19 וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What does וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל mean? Rabbi Tanḥum from Edrei said, “the earth will give up what is deposited in it.”
Rabbi Jacob from Kefar Ḥanan in the name of Rabbi Simeon ben Lakish: When Abraham their forefather did My will, I swore to him that I never shall remove dew from his descendants forever; what is the reason? “The Eternal swore and He will not change His intention, you are appointed forever.”Psalms 110:4 And it is written there, “you have the dew of your youth.”Psalms 110:3 Rabbi Judah ben Pazi said, by a will I gave it to Abraham: “God may give you from the dew of Heaven.”Genesis 27:28 Rabbi Samuel bar Naḥman said, when Israel comes to sin by their evil deeds the rains are arrested. They bring an old man like Rabbi Yose the Galilean, he prays for them and immediately the rains come. But dew does not descend by the merit of any creature, what is the reason? “Which do not listen to anybody nor wait for humans.”Micah 5:7
Rabbi Zeira in the name of Rabbi Ḥanina: When someone stood praying in the rainy season and mentioned dew one does not make him repeat. In the season of dew and he mentioned rain one makes him repeat. But is it not stated: The Sages did not oblige one to mention dew and winds but if he wants to mention them, he may mention? One cannot compare one who takes it easy to one who does not pray and does not take it easy. “When he stood in the rainy season and mentioned dew one does not make him repeat.” But is it not stated: If he did not ask for it in the benediction “for years,” or he did not mention the power of rains in “resurrection of the dead,” one makes him repeat? That is about one who mentioned neither dew nor rain.
Rabbi Zeira in the name of Rav Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer.” If he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer.” If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead,” one makes him repeat from the start? Rabbi Abbamari the brother of Rabbi Yose, said, if he did not say it in “He Who hears prayer”!
Where does he return to? Just as Rabbi Simeon bar Abba said in the name of Rabbi Joḥanan: On the day of the New Moon, if he had moved his feet he repeats from the start, otherwise from “Temple service.” Here also, if he had moved his feet he repeats from the start.
At Nineveh they needed to make a fast-day after Passover. They came to ask Rabbi. He told them, go ahead and make one but do not change the form of prayer. Where may he say it? Rabbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rabbi Yose said to him: Did not Rabbi Zeira say in the name of Rav Ḥuna: If he did not ask in the benediction “for years,” or that he failed to mention the power of rains in “resurrection of the dead,” he says it at “He Who hears prayer”? But Rabbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rabbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rabbi Ḥinena said, did not Rabbi Zeira say in the name of Rav Ḥuna, a private person asks for his personal needs in “He Who hears prayer,” and these are his needs.
It was stated: If he prayed but does not know what he mentioned, Rabbi Joḥanan said, all of thirty days there is a presumption that what he is used to he mentioned. Rabbi Abba in the name of Rabbi Ḥuna: On the second holiday of the diaspora he mentions in the morning prayers but not in the musaf prayer. Afternoon prayers like morning prayers and evening prayers like musaf prayers. Ḥananiah the son of Rabbi Joshua’s brother says, in the Diaspora they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rabbi Joshua’s brother. And it was stated thus: When was this said? Outside of the Land. But in the Land of Israel, everything according to the season, everything according to the event. That is, about rain. But dew, if he wants to mention the entire year he may mention it.
“Rabbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rabbi Eliezer said to him, he only says ‘He Who makes the wind blow and brings down the rain,’ in its appropriate time.” In its time it is desirable like the resurrection of the dead. Rabbi Yose said, I am wondering how the rabbis could compare rainfall to the resurrection of the dead, but they are not comparable. A person prays all the time for the dead to become alive. Does a person pray for rain to fall all the time?
“They said to him, if that is so, one should always mention it.” The argument of Rabbi Eliezer seems inverted; the argument of Rabbi Joshua seems inverted. As they disagree: Rabbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, “by repentance and satisfaction you will be helped.”Isaiah 30:15 Rabbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rabbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? “It is an evil time for Jacob and from it he will be helped.”Jeremiah 30:7 Rabbi Joshua said to him, but is it not written, “gratis you were sold and not by money you will be redeemed”Isaiah 52:3? How does Rabbi Eliezer deal with this? Repentance, as you are saying, “a bundle of money he took in his hand,”Proverbs 7:20 etc. Rabbi Joshua said to him, but is it not written, “in its time I shall quickly do it.”Isaiah 60:22 How does Rabbi Eliezer deal with this? Repentance, as you are saying, “but now, Israel, what does the Eternal, your God, ask from you but to fear”Deuteronomy 10:12 etc. Rabbi Aḥa in the name of Rabbi Joshua ben Levi: If you merit it, “I shall quickly do it”; if not, “in its time.” When Rabbi Joshua said to him, “he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish,”Daniel 12:7 Rabbi Eliezer withdrew.
Israel were redeemed from Egypt for five reasons: because of tribulation, because of entreaty, because of the merit of the Fathers, because of repentance, because of the term. That is what is written, “it was in these important times that the Children of Israel were sighing at the work and crying,”Exodus 2:23–25 because of tribulation; “and God heard their wailing,” because of entreaty; “and God remembered His Covenant,” because of the merit of the Fathers. “And God saw the children of Israel,” because of repentance, “and God knew,” because of the term. And so it says, “if you are in trouble,”Deuteronomy 4:30–31 because of tribulation; “and all these matters will find you in future times and you will repent,” because of repentance; “for the Eternal, your God, is a merciful power,” because of mercy; “He will not let you sink nor destroy you, nor will He forget your Fathers’ Covenant,” because of the merit of the Fathers. And so it says, “He saw how they were in trouble,”Psalms 106:44–46 because of tribulation; “when He heard their prayer,” because of entreaty; “and remembered for them His Covenant,” because of merit of the Fathers; “and consoled them in the abundance of His grace,” because of repentance; “and He had mercy with them,” because of mercy.
A person sinned with his tongue. He came before Rabbi Joḥanan who sent him before Rabbi Ḥanina. The latter told him, go, examine yourself, and study Torah, as it is written, “the tree of life”Proverbs 15:4 “is healing for the tongue.”
Rabbi Ḥanina ben Rabbi Abbahu said, in the book of Rabbi Meir they found: “a saying about Duma,” “a saying about Domae, to me He called from Seir.”Isaiah 21:11 Rabbi Joḥanan said, He called to me because of Seir. Rabbi Simeon ben Lakish said, from where was He inimical to me, from Seir. Rabbi Joshua ben Levi said, if a person asks you, where is your God? Tell him, in the great fortification at Rome. What is the reason? “To me He called from Seir.”
Rabbi Simeon ben Yoḥai stated: Every place to which Israel was exiled, the Divine Presence was exiled with them. They were exiled to Egypt and the Divine Presence was exiled with them. What is the reason? “Was I not revealed to your Father’s house when they were in Egypt, the house of Pharaoh?” They were exiled to Babylon and the Divine Presence was exiled with them. What is the reason? “On your behalf I was sent to Babylon.”Isaiah 43:14 They were exiled to Media and the Divine Presence was exiled with them. What is the reason? “I installed My throne in Elam,”Jeremiah 49:38 but Elam is nothing else but Media as you are saying, “when I was in the Capital city of Susa which is in the province of Elam.”Daniel 8:2 They were exiled to Ionia and the Divine Presence was exiled with them. What is the reason? “I shall awake your sons, Zion, over your sons, Ionia.”Zechariah 9:13 They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? “He calls to me from Seir: watchman, what time is it in the night?”Isaiah 21:11, 12 Israel said to Isaiah: our teacher Isaiah, what will lead us out from this night? He told them, wait until it will be asked. After he asked, he returned to them and they asked him, “watchman, what time is it in the night?” He said to them, “the watchman said, there comes morning and also night.” They said to him, “and also night”? He told them, not as you understand it. But “morning” for the just ones, and “night” for the evildoers. “Morning” for Israel and “night” for the peoples of the world. They asked him, when? He said to them, any time you want, He wants: “if you desire to ask, ask.” They asked him, what obstructs? He told them, repentance: repent, come.
Rabbi Aḥa in the name of Rabbi Tanḥum ben Rabbi Ḥiyya: If Israel would repent on one day, David’s son would immediately come. What is the reason? Today, “if you will listen to His voice.”Psalms 95:7 Rabbi Levi said, if Israel would keep one Sabbath following its rules, David’s son would immediately come. What is the reason? “Moses said, eat it today, for Sabbath is this day to the Eternal,”Exodus 16:25 etc. One day. And it says, “by repentance and satisfaction you will be helped.”Isaiah 30:15 By keeping the Sabbath and staying put you will be freed.
Mishnah
2 One asks for rain only close to the rainy period. Rabbi Judah says, the one who stands before the Ark on the last holiday of Tabernacles, the last one mentions but the first one does not mention. On the first day of Passover, the first one mentions but the last one does not mention.Until when does one pray? Rabbi Judah says, until Passover has passed; Rabbi Meir says, until Nisan has passed, as it is said, “He will bring down for you rain, early rain and late rain, in the first month.”Joel 2:23
Halakhah
Rabbi Joḥanan said, practice follows Rabbi Judah who said in the name of Rabbi Judah ben Bathyra. Rabbi Abun in the name of Rabbi Joḥanan: The reason of Rabbi Judah, that all holidays end with dew since dew is a good sign for the world.
The argument of Rabbi Judah seems inverted. There he says, “the one who stands before the Ark on the last holiday of Tabernacles, the last one mentions but the first one does not mention;” and here he says so? One Mishnah in his own name, the other one in the name of Rabbi Judah ben Bathyra. But we do not know which one in his own name and which one in the name of Rabbi Judah ben Bathyra. Since “Rabbi Joḥanan said, practice follows Rabbi Judah who said in the name of Rabbi Judah ben Bathyra, and Rabbi Abun said in the name of Rabbi Joḥanan: The reason of Rabbi Judah, that all holidays end with dew since dew is a good sign for the world,” this implies that the first one is in his own name, the second one in the name of Rabbi Judah ben Bathyra.
They asked before him, or might we say, here to mention and there to ask for? He said to them, practice is that where one mentions one asks. Rabbi Yose said to Rabbi Ḥanania the brother of Rav Hoshaia, do you remember when we were standing in front of your uncle Rav Hoshaia’s store, Rabbi Zeira passed by and we asked him, but he said, this is still problematic for me; Rabbi Yasa passed by and we asked him, but he said, this is still problematic for me. But at the end you heard from him: there is no difference; where one mentions one asks. Rabbi Ḥiyya bar Abba came from Tyre and said in the name of Rabbi Joḥanan, practice is that where one mentions one asks. Rabbi Aḥa preached in the house of study, Rabbi Jeremiah preached in the council synagogue, practice is that where one mentions one asks. But did we not state, “On the third of Marḥeshwan one asks for rain”? Rabbi Tanḥum bar Ḥiyya said, that was stated in Temple times.
It was stated: Rabbi Judah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rabbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the Omer was brought from it. What is the reason? “The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first month.”Joel 2:23 How does Rabbi Yose satisfy Rabbi Judah’s reason, “in its months it shall produce first fruits”? Every month it shall produce first fruits.
Mishnah
3 On the Third of Marḥeshwan one prays for rain. Rabban Gamliel says on the Seventh of the month, fifteen days after Tabernacles, so that the last of the Jews may reach the river Euphrates.
Halakhah
The Mishnah is Rabbi Meir’s, as it was stated, “what is the time of rainfall? Rabbi Meir says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rabbi Judah says, the early one on the Seventh, the average one on the Seventeenth, and the late one on the Twenty-third. Rabbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day, since we find that particular people only start to fast on the New Moon of Kislev.” Rabbi Abbamari, the brother of Rabbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear, since on it the Deluge came over the world. What is the reason? “On this day all sources of the deep abyss were opened.”Genesis 7:11 Rabbi Abba bar Zamina, Rabbi Eleazar in the name of Rabbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain.” And why did he not say, following Rabbi Meir? There are Tannaim who switch.
How much rain should fall that a man is required to recite a benediction? Rabbi Ḥiyya in the name of Rabbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rabbi Yannai ben Rabbi Ishmael in the name of Rabbi Simeon ben Lakish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rabbi Yose in the name of Rav Judah, Rabbi Jonah, Rav Judah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rabbi Yose in the name of Rabbi Zeira: It was said for the interruption of fasting. Rabbi Ḥizqiah, Rabbi Naḥum, and Rav Ada bar Abimi were sitting. Rabbi Naḥum said to Rav Ada bar Abimi: Is it not reasonable that this was said for the benediction; he answered: Yes. Rabbi Ḥizqiah said to Rav Ada bar Abimi: Is it not reasonable that this was said for the interruption of fasting; he answered: Yes. He said to him, why did you say “yes” here? He said to him, because he follows the argumentation of his teacher. Rabbi Mana asked Rabbi Ḥizqiah, who is his teacher? He said to him, Rabbi Zeira. He said to him, so we are saying: Rabbi Yose in the name of Rabbi Zeira: It was said for the interruption of fasting.
Rav Judah bar Ezekiel said, so my father Ezekiel used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. As it is said, “for He reduces water drippings; they combine as rain for a flood,”Job 36:27 as one says, “the valuation will be reduced.”Leviticus 27:18 Rabbi Yudan, the father of Rabbi Mattaniah, said, not only that, but He brings them down in measure, as it is said: “Water He determined by measure.”Job 28:25 Rabbi Yose bar Jacob went to visit Rabbi Yudan from Migdal. While he was there, rain started to come down and he heard his voice saying: Thousands of thousands we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: Where did you get this? He said to him: This is the benediction that Rabbi Simon recited for rainfall.
How much rain should fall that it is considered fertilizing? If it fills a vessel of three handbreadths, the words of Rabbi Meir. Rabbi Judah says, the first rainfall one handbreadth, the second one two hand breadths, and the third one three handbreadths. It has been stated: Rabbi Simeon ben Eleazar says, there is no handbreadth that falls from above that the earth does not raise two handbreadths toward it. What is the reason? “The deep calls to the deep by the sound of Your water spouts.”Psalms 42:7
Rabbi Levi said: The upper waters are male and the lower ones female. What is the reason? “The earth shall open, they shall bear fruit of help.” “The earth shall open,” like a female who opens before a male; “they should bear fruit of help,” that is being fruitful and multiplying; “and justice shall sprout,” that is rainfall; “I, the Eternal, did create it,” for this purpose I created it, for the well-being of the world. Rabbi Aḥa stated it in the name of Rabbi Simeon ben Gamliel: Why is it called “fertilizing”? Because it impregnates the earth.
Rabbi Ḥanina bar Yaqqa in the name of Rav Judah: The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. If this is so, what do the roots of the carob or the roots of the sycamore do? Rabbi Ḥanina said, once every thirty days the abyss wells up and drenches them. What is the reason? “I, the Eternal, watch over it and water it in.”Isaiah 27:3 It has been stated: Rabbi Simeon ben Eleazar says, the earth drinks only according to its hardness.
“If the year was deficient, one makes up for the deficiency; otherwise one follows its order, the words of Rabban Simeon ben Gamliel. Rabbi says, one always follows its order. If the year was intercalary, one follows its intercalation.” The argument of Rabbi seems inverted. There he says, one follows its order. And here he says, after its intercalation. Rabbi Zeira, Rabbi Yasa, Rabbi Samuel ben Rav Isaac brings it in the name of Rabbi Joḥanan, this was needed for the end.
Mishnah
4 When the Seventeenth of Marḥeshwan arrived without rainfall, particular people started to fast. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals, and sexual intercourse.
Halakhah
These are the particular people, those who were appointed overseers over the public. Because he was appointed overseer over the public he will be heard when he prays? But since he was appointed overseer over the public and found to be honest, he is worthy to pray and be heard.
A person was tithing following the rules. Rabbi Mana said to him, stand up and say, “I removed the sancta from the house.”Deuteronomy 26:13
A person came to a relative of Rabbi Yannai and said to him: Rabbi, acquire merit with me. He said to him, did your father not have money? He answered, no. He told him, it is deposited with me. He told him, I heard about it that it was repayment. He said to him, you are worthy to pray and be heard.
It was seen by the rabbis, a certain donkey driver should pray and rain will come. The rabbis sent and brought him. They asked him, what is your profession? He said, I am a donkey driver. They asked him, what good deed did you do? He told them, once I rented out my donkey to a certain woman, and she was crying on the road. I asked her, what is your problem? She said to me, this woman’s husband is jailed and I have to see what to do to free him. I sold my donkey, gave her its value and told her, this is yours; free your husband and do not sin. They told him, you are worthy to pray and be heard.
It was seen by Rabbi Abbahu, Pantokaka shall pray and rain will come. Rabbi Abbahu sent and brought him. He asked him, what is your profession? He told him, five sins this man commits every day. He rents out prostitutes, maintains the theater, brings their garments to the baths, claps his hands and dances before them, and plays cymbals before them. They asked him, what good deed did you do? He told them, once I was maintaining the theater, when a woman came and stood behind a pillar, crying. I asked her, what is your problem? She said to me, this woman’s husband is jailed and I have to see what to do to free him. I sold my bed, and my bed-spread, gave her its value, and told her, this is yours; free your husband and do not sin. They told him, you are worthy to pray and be heard.
It was seen by the rabbis that the pious man of Kefar-Immi shall pray and rain will come. The rabbis went up to him. His house-companion told them, he is working on the mountain. They went out to him. They said to him “much success” but he did not answer. He sat down to eat and did not invite them to partake. When he finished he made one load of firewood and put the coat on top of the load. He went and said to his house-companion, these rabbis here want us to pray that rain should fall. But if I shall be praying and rain would fall, it would be a shame for them, and if not it would be a desecration of the Name of Heaven. Therefore come, I and you shall go up and pray. If it will rain, we shall say to them, Heaven already did wonders; and if not, we shall say to them, we are not worthy to pray and be heard. They went up, prayed, and it rained. He descended to them and asked them, why did the rabbis trouble themselves here today? They said to him, we ask that you should pray that it rain. He answered them, do you need my prayer? Heaven already did wonders. They asked him, when you were on the mountain, we said to you “much success” but you did not answer us? He told them, I was occupied in my work and did not want to divert my thoughts from my work. They asked him, and when you sat down to eat, why did you not invite us to partake? He answered them, because I had with me only my portion. What could I say to you in flattery? They asked him, why when you finished you put the coat on top of the load? He told them, because it is not mine. It is borrowed so I could pray wearing it. Why should I denigrate it? They asked him, why while you were on the mountain your wife wore dirty clothing, but when you came from the mountain she wore clean clothing? He told them, while I was on the mountain my wife wore dirty clothing so no man should turn his eyes to her; but when I came from the mountain she wore clean clothing so I should not look at another’s wife. They told him, it is correct that you should be heard when praying.
It was stated: “One is permitted to eat until the East is illuminated, the words of Rabbi. Rabban Simeon ben Gamliel says, until the cock calls.” What means “until the cock calls”? If he slept and awoke he is forbidden. That is, if he did not stipulate, but if he stipulated it is permitted.
Mishnah
5 If the New Moon of Kislev came without rainfall the Court decrees three public fast-days. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals, and sexual intercourse.
Halakhah
Rabbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt. Rabbi Samuel bar Rav Isaac said, this seems reasonable if they originally decided not to interrupt, but if they directly decided to interrupt, pregnant and nursing women have to fast. It was stated thus: “Pregnant and nursing women fast regularly on the Ninth of Av and on the first and the second groups of fast-days. But on the seven last ones they do not fast; nevertheless they should not spoil themselves but eat and drink for the necessities of the child.” Does this not refer to the case that they decided originally not to interrupt? Rabbi Abba bar Zavda, Rabbi Isaac bar Tevlai came in the name of Rabbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast.
Mishnah
6 If these passed without rainfall the Court decrees three supplementary public fast-days. They eat and drink while it is daylight and are forbidden work, washing, anointing, wearing sandals, and sexual intercourse. In addition, one closes the bath houses.
Halakhah
Rabbi Zeira in the name of Rav Jeremiah: He who does work on a public fast-day is like one who does work on the Day of Atonement. What is the reason? “Sanctify a fast-day, call an assembly.”Joel 2:15 But was it not stated, the night is permitted but the day forbidden? Rabbi Zeira said, Abba bar Jeremiah confirmed it; “assemble the people,”Joel 2:16 at the time of the popular assembly.
If women are accustomed not to work after the end of the Sabbath, it is no legitimate usage; until the end of the seder it is legitimate usage. On Monday and Thursday, it is no legitimate usage, to the end of the fast-day prayers it is legitimate usage. On the day of the willow twigs it is not legitimate usage, after afternoon prayers it is legitimate usage. On the day of the New Moon it is legitimate usage. Rabbi Zeira said, if women are accustomed not to weave from the start of Av it is legitimate usage, for the šetiah stone ceased to exist. What is the reason? “For the woofs will be torn down.”Psalms 11:3
Rabbi Ḥinena said, everything they made dependent on usage. There were acacia trees in Migdal Ṣevaya. They came and asked Rabbi Ḥanania, the colleague of the rabbis, may one use them for work? He told them, since your ancestors used to treat them as forbidden, do not change the usage of your deceased ancestors. Rabbi Eleazar in the name of Rabbi Abun. In any case which is permitted but in error he treats it as forbidden, if he asks they will permit him. But in any case where he knows that it is permitted but he has the usage to treat it as forbidden, if he asks they will not permit him.
“Washing.” Zeʿurah bar Ḥama, Yose the son of Rabbi Joshua ben Levi in the name of Rabbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rabbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry. If his feet were dirtied he immerses them in water and does not worry. Rabbi Abba instructed following this Tanna. Rabbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av.
“Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the Day of Atonement regarding prohibition but not punishment But was it not stated, “they shall not desecrate,”Leviticus 22:15 to include him who anoints or drinks? Rabbi Joḥanan said, there is no “anoints” there. Rabbi Abba Mari said, if there is no “anoints” there is no “drinks.” For if it were not so, do matters combine which come from two different prohibitions?
From where that there is a clear commandment? Rabbi Eleazar in the name of Rabbi Simai: “Nor did I give from it to the dead.”Deuteronomy 26:14 Where do we hold? If not to bring a casket or shrouds for him, would this be permitted for the living? Since this is forbidden for the living, therefore certainly for the dead. What is permitted to the living but forbidden to the dead? This implies that this is anointing.
“Wearing shoes.” It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban. There are Tannaim who state, one goes in slippers on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers. Rabbi Isaac bar Naḥman visited Rabbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rabbi Samuel bar Naḥman visited Rabbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rabbi Shammai walking in the night of a fast day in laced shoes. A student of Rabbi Mana instructed a relative of the Patriarch to wear laced shoes. He asked him, from where? From Rabbi Joshua ben Levi. For Rabbi Joshua ben Levi said, I am asthenic.
“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. Rabbi Jacob bar Aḥa, Rabbi Yasa in the name of Rabbi Joshua ben Levi: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rabbi Jonah and Rabbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement. Does this not contradict Rabbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rabbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?
Rabbi Judah bar Pazi, Rabbi Ḥanin in the name of Rabbi Samuel bar Rav Isaac: On his entrance to the Ark Noah was forbidden sexual relations. What is the reason? “You shall come into the Ark, you, your sons, your wife, and your sons’ wives.”Genesis 6:18 On his exit sexual relations were permitted to him. What is the reason? “Leave the Ark, you, your wife, your sons, and your sons’ wives with you.”Genesis 8:16 Rabbi Ḥiyya bar Abba said, “by their families they left the Ark”Genesis 8:19; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated, Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rabbi Abun said, it is written, “in want and hunger infertile.”Job 30:3 If you see that want comes into the world make your wife infertile. Rabbi Levi said, “to Joseph were born two sons,”Genesis 41:50 when? “Before the start of the year of famine.” It was stated in the name of Rabbi Judah: those who desire to have children do have sexual relations. Rabbi Yose said, only on the day she immersed herself.
Mishnah
7 If these passed without rainfall the Court decrees seven supplementary public fast-days for a total of thirteen. Additional to the prior ones on these one blows horns and locks the stores. On Mondays one relaxes at nightfall; on Thursdays they are permitted because of the honor of the Sabbath.
Halakhah
Rabbi Yudan son of Rabbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain. Rabbi Yose said, because one does not excessively impose on the community. Rabbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both. And why for these two occasions? Rabbi Yose ben Rabbi Abun said, for these two cause prices to increase.
“On Mondays one relaxes at nightfall,” he opens one wing and locks the other. “On Thursdays they are permitted.” How? He opens one wing and locks the other, or he opens both?
Mishnah
8 If these passed without rainfall one decreases commercial activity, building, planting, preliminary and definitive marriage, and greetings between people, as persons reprimanded by the Omnipresent. Particular people continue to fast up to the end of Nisan. If it rained after the end of Nisan it is a sign of curse as it is said, “is today not harvest of wheat”?
Halakhah
Rabbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it. Samuel said, the wall were he sleeps.
Rabbi Abba bar Cohen said before Rabbi Yose: Rabbi Aḥa in the name of Rabbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Av a preliminary marriage is permitted, so that another does not forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house”; “To rise on scales; they all are of vapor!”Psalms 68:6, 62:9 And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.
“Greetings.” Was it not stated: “One does not greet fellows on the Ninth of Av, but one answers common people in a soft manner”? It is needed for the days in between.
“After the end of Nisan it is a sign of curse.” Rabbi Yose ben Rabbi Abun said, only after a Nisan of equinox. Rabbi Samuel ben Rav Isaac said, this you are saying if it did not rain earlier. But if it rained earlier it is a sign of blessing.
Mishnah
1 What is the order of the fast days? One removes the Ark to the town plaza and gives burnt ashes on top of the Ark, and on the head of the Patriarch, and on the head of the presiding judge; also each individual takes and puts on his head. The Elder among them gives an exhortatory sermon: Our brothers, it is not said about the people of Nineveh, God saw their sackcloth and their fasting, but “God saw their deeds that they repented their evil ways,”Jonah 3:10 and what does it say in prophecy? “And tear your hearts and not your clothes, and return to the Eternal, your God.”Joel 2:13
Halakhah
“What is the order of the fast days,” etc. Rabbi Ḥiyya bar Abba said, why does one move to the town plaza? To say, we are considered as if exiled before You. Rabbi Joshua ben Levi said, because they prayed in privacy and were not answered; therefore they went public and were publicized. Rabbi Ḥiyya bar Abba said, why does one bring the Ark to the town plaza? To say that we had one precious vessel and our sins caused it to become debased. The Elder Rabbi Ḥuna of Sepphoris said, our ancestors covered it with gold and we covered it with ashes. Rabbi Jacob the Southerner said, why does one blow horns? To say, we are considered as if bellowing like animals before You. Rabbi Levi said, and why does one visit graves? To say, we are considered like dead before You. Rabbi Tanḥuma says, all of this is included. If we are guilty to die there are the dead, if exile there is exile, if hunger there is hunger.
“One gives burnt ashes on top of the Ark.” Because of “with him I am in trouble.”Psalms 91:15 Rabbi Zeira said, any time that I saw them doing this my body shuddered. In the days of Rabbi Ila they left the Ark standing and went away. Rabbi Zeira said to him, was it not stated: they should not take turns during the day but one person should sit there and watch it during the entire day?
Rabbi Yudan ben Rabbi Menashe and Rabbi Samuel bar Naḥman. One said, to mention the merit of Abraham; the other one said, to mention the merit of Isaac. He who said, to mention the merit of Abraham, either ashes or dust, because of “I am dust and ashes.”Genesis 18:27 He who said, to mention the merit of Isaac, only ashes. One sees the ashes of Isaac as if his ashes were collected on the altar. When Rabbi Judah bar Pazi went on a fast day; he said before them, our brothers, anybody whom the beadle does not reach should take dust and put it on his head.
“And on the head of the Patriarch.” Rabbi Taḥlifa Caesarean said, to give it prominence. One cannot compare self-abasement with abasement by the hands of others.
It is written: “May the bridegroom leave his room,”Joel 2:16 “and the bride her bridal chamber. May the bridegroom leave his room,” that is the Ark, “and the bride her bridal chamber,” that is the Torah. Another word: “May the bridegroom leave his room,” that is the Patriarch, “and the bride her bridal chamber,” that is the presiding judge. Rabbi Ḥelbo said to Rabbi Yudan the Patriarch, come with us and your pain will be gone. Rabbi Yose said, this implies that our fasts are no real fasts. Why? since the Patriarch is not with us.
One verse says, “in front of the cover,”Leviticus 16:2 but another verse says, “in front of the holy gobelin.”Leviticus 4:6 Rabbi Aḥa said, Rabbi Abbahu and the rabbis disagree. One said, if the Patriarch sins, majesty remains in place. If the community sinned, majesty is not in place. But the other one said, because teacher and student sinned, they have to go public and be noticed, following “and he shall remove the bull to outside the camp.”Leviticus 4:21 Ḥizqiah stated: it is a hint. Anywhere there is an anointed one there is the Ark. Anywhere there is no anointed one there is no Ark. This follows what Rabbi Samuel ben Aina said in the name of Rabbi Aḥa: Five things was the last Temple missing which were in the first Temple, as it is written: “I shall be pleased with it and I will be honored.”Haggai 1:8 It is written “I will be honored,” without the letter he. These are the five things which the last Temple was missing which were in the first Temple. They are: The heavenly fire, the Ark, Urim and Tummim, anointing oil, and the Holy Spirit.
Explanation. Rabbi Abba bar Zavda, Rabbi Tanḥum bar Ilai, and Rabbi Joshia came to the fast. Rabbi Abba bar Zavda preached: “Let us lift our hearts on the palms.”Lamentations 3:41 Is this possible? May a person take his heart and put it on his hand? So what does “let us lift” mean? Let us treat our hearts equal to our hands, and then “to God in Heaven.” So if somebody would hold a crawling animal in his hand, even if he immerses himself in the waters of Siloam or of the ocean, he never can become pure. But if he throws it from his hand he immediately is pure. Rabbi Tanḥum bar Ilai preached: “The ministers of Israel and the King submitted and said, the Eternal is just. And when the Eternal saw that they submitted, the Eternal’s word was to Shemaiah as oracle.”2 Chronicles 12:6–7 It is not written “their fast” but “they submitted, I shall not destroy them.” Rabbi Joshia preached: “Become improved and improve,”Zephaniah 2:1 let us purify ourselves before we purify others. Since here are people present who calumniate me before Rabbi Joḥanan. But every single one is called to justice. Attending were Rabbi Ḥiyya, Rabbi Issy, and Rabbi Immi. They got up and left.
Rabbi Eleazar said, three things annul the harsh decree. They are: prayer, charity and repentance. All three are from one verse: “My people, over whom My Name is called, will submit and pray,”2 Chronicles 7:14 this is prayer; “and desire my presence,” this is charity as you are saying, “by charity I shall see Your presence.”Psalms 17:15 “They will repent their evil ways,” this is repentance. When they act in this way, what is written there? “Then I shall hear in Heaven and forgive their sins and heal their land.”
Rabbi Ḥaggai always preached the following from Rabbi Eleazar. Rabbi Eleazar said, the end of the year is like the year. From the dust of summer to winter, if North wind blows take care of your children. Any year for which no shofar was blown at the start, one will have to blow at the end. Any which does not care for the produce of the preceding will at the end lose its produce. Rabbi Aḥa said, and most of its wine will turn to vinegar. There were old men in Sepphoris who at the first rainy period were smelling the dust and could tell the amount of rains of the year.
Rabbi Eleazar said: “Is that a fast day which I would prefer,” that is “a day where a person deprives himself?” This is not a day to my liking. What is a day to my liking? “Is not this a day I would prefer, opening chains of evil, unbinding fetters of the yoke. Is it not breaking your bread for the hungry, and bring to the house the poor persecuted ones.” What is written after this? “Then you will call and the Eternal will answer,”Isaiah 58:5, 7, 9 etc.
Rabbi Simeon ben Lakish said, it is written: “and distress”Genesis 2:6 “rose from the earth.” If rupture rises from the earth, rain will fall immediately. Rabbi Berekhiah said, it is written: “may my teaching drip like rain,”Deuteronomy 32:2 because if one confesses in repentance rain will fall immediately. Rabbi Berekhiah made thirteen fast days but no rain fell; at the end locusts came. He went and said before them, our brothers, look at what we are doing. Is that not what the prophet needles us, “from evil hands to profit,”Micah 7:3–4 we damage one another with our hands and expect good things; “the noble asks” where is the bribe to be collected, “and the judge in payment,” pay me and I shall pay you, “the great one speaks lies from his soul and they will distort it,” they will turn it thick, they turned it into a plaiting of debts. And who can stop it? “Their best one is like thorns,” the best one among them is like thorns, “the straight one like a hedge of thorns,” the most upright among them is like those branches, “on the day to which they looked comes their due,” on the day which we expected relief locusts, “this shall be their consternation”! From the midst of their crying, and crying, and crying, there fell rain.
Rabbi Simeon ben Lakish said, the people of Nineveh repented in trickery. What did they do? Rabbi Ḥuna in the name of Rabbi Simeon ben Ḥalfuta: They put calves inside and their mothers outside, foals inside and their mothers outside; these were mooing from one side and those mooing from the other side. They said, if He does not have mercy on us we shall not have mercy on them. That is what is written, “how the animals groan, are cattle herds confused,”Joel 1:18 etc. Rabbi Aḥa said, that is what they do in Arabia. “They should be covered by sack-cloth, humans and animals, and call on God in force.”Jonah 3:8 What does “in force” mean? Rabbi Simeon ben Ḥalfuta said, the brash one wins over the proper one, so much more if it is for the good of the world. “Each man shall repent his evil ways and robbery in their hands.” Rabbi Joḥanan said, what they had in their hands they returned, what was in a chest, a trunk and a cupboard they did not return.
It is written, “and tear your hearts instead of your garments and return to the Eternal, your God, for He is compassionate and merciful.”Joel 2:13 Rabbi Joshua ben Levi said, if you tear up your hearts in repentance you will not have to tear your garments about your sons or daughters, only about the Eternal, your God. Why? “For He is compassionate and merciful, slow in anger, full of love, and sorrow about evil.” Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: It is not written here “slow in one anger” but “slow in anger.” He is slow in anger with the just ones, and slow in anger with the evil ones. Rabbi Aḥa, Rabbi Tanḥum ben Rabbi Ḥiyya in the name of Rabbi Joḥanan: It is not written here “slow in one anger” but “slow in anger.” He is slow in anger before he starts to collect. Once He starts to collect he is slow to complete His collection. Rabbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rabbi Levi said, what does “forbearing” mean? He is far from being angry. A parable of a king who had two violent legions. Said the king, if they dwell with me at the capital, if the people of the capital would anger me they would get up and decimate them. Therefore I shall send them to a faraway place. Then if the people of the capital would anger me, until I shall send for them the people of the capital will pacify me and I will accept their excuses. So the Holy One, praise to Him, said, anger and rage are angels of destruction. Therefore I shall send them to a faraway place. Therefore if Israel would anger me, until I shall send for them and bring them, Israel will repent and I shall accept their repentance. That is what is written, “they come from a far country, from the ends of heaven,”Isaiah 13:5 etc. Rabbi Isaac said, not only that but He locked them up. That is what is written, “the Eternal opened His storehouse and removed the vessels of His anger.”Jeremiah 50:25 By the time He opened and He took pains, His mercies take over. It was stated in the name of Rabbi Meir: “For the Eternal left His place,”Isaiah 26:21 He went from mode to mode. He left the mode of judgment and came to the mode of mercy for Israel.
It is written, “God is no human that He would lie.”Numbers 23:19 Rabbi Samuel bar Naḥman and the rabbis. Rabbi Samuel bar Naḥman said, if the Holy One, praise to Him, says to give a benefit, “God is no human that He would lie.” If he said to make a detriment, “He would say but not do it, and speak but not keep it.” But the rabbis are saying, there is no man who could make God’s words as if nonexistent. “Why should Your anger burn against Your people”Exodus 32:11? “Or a human and He be sorrow.” Not the son of Amram who made God to have second thoughts: “the Eternal had second thoughts about the evil He had said to bring over His people.”Exodus 32:14
Rabbi Abbahu said, if a man says to you, I am a god, he lies. I am the Son of Man, at the end he will regret it. That I ascend to heaven, “this he says but cannot fulfill.”
Rabbi Aḥa in the name of Rav: Today there is no fast-day. Rabbi Yose said, does this mean that the fast-days which we are arranging are not those? He said to him, so says Rav: The verse says about any fast-day which does not follow its rules, “she was noisy around me, therefore I hated her.”
Mishnah
2 After they stood to pray they place before the Ark an old knowledgeable man who has children but his house is empty so that his mind should be concentrated on prayer. He recites before them 24 benedictions, eighteen of the daily prayers and additional six. These are they, Zikhronot and Shofarot. “To the Eternal in my straights.” “I lifted my eyes to the Mountains.” “From the depths I called on You, Eternal.” “Prayer of the poor who is fainting.”
Halakhah
It was stated: “And modest, easy on youth, used to study, used to preaching and owner of house and field.” We have stated, “but his house is empty,” and you are saying so? If nobody is available one may place anybody one wants.
And why eighteen? Rabbi Joshua ben Levi said, corresponding to the eighteen psalms that are written from the start of Psalms to “May the Eternal listen to you on the day of trouble.”Psalms 20:1 If somebody would say to you they are nineteen, tell him “Why are the Gentiles in upheaval”Psalms 2:1 is not in the count. From here they said that one who prayed and was not answered needs to fast. Rabbi Mana said, a hint that a Torah student must say to his teacher: May your prayers be answered.
Rabbi Simon in the name of Rabbi Joshua ben Levi: corresponding to the eighteen bones in the spine since when a person prays he has to bend all of them bowing down. What is the reason? “All my bones shall say, Eternal, who is like You”Psalms 35:10?
Rabbi Levi said, corresponding to the eighteen Divine Names written in “Give to the Eternal, sons of the mighty.” Rabbi Ḥuna said: If it were said that they are seventeen, tell him the one against sectarians the Sages fixed already at Jabneh. Rabbi Eleazar ben Rabbi Yose objected before Rabbi Yose, but is it not written “the God of Glory thundered”Psalms 29:3? He said to him: Has it not been stated: “He takes together the one against sectarians and sinners in ‘He Who subdues offenders,’ the one for elders and proselytes in ‘Assurance to the righteous,’ and the one for David in ‘He Who builds Jerusalem.’” Then you have enough to have a Divine Name for each one of them.
Rabbi Ḥanania in the name of Rabbi Phineas: Corresponding to the eighteen times the Patriarchs are mentioned together in the Torah, Abraham, Isaac, Jacob. If somebody will tell you that there are nineteen, tell him that “Look, the Eternal was standing on it”Genesis 28:13 is not counted. If somebody will tell you that there are seventeen, tell him that “My name should be called over them, as well the names of my fathers Abraham and Isaac”Genesis 48:16 is counted.
Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the Tabernacle. Rabbi Ḥiyya bar Ada said, only from “And with him Oholiab son of Ahisamach”Exodus 38:23 to the end of the book.
The seven of the Sabbath: what is their source? Rabbi Isaac said, corresponding to the seven voices written in “Give to the Eternal, sons of the mighty.” Rabbi Yudan Antodraya said, corresponding to the seven Divine Names in “Psalm, Song for the Sabbath Day.”
The nine of New Year’s Day: what is their source? Rabbi Abba from Carthage said: Corresponding to the nine Divine Names in Hannah’s prayer; there it is written at the end: “The Eternal will judge the ends of the earth.”1 Samuel 2:10
The twenty-four of fast days: what is their source? Rabbi Ḥelbo and Rabbi Samuel bar Naḥman both say, corresponding to the twenty-four times that entreaty, prayer, and supplication are mentioned in Solomon’s prayer.
Rabbi Zeira in the name of Rav Jeremiah, a private person has to mention the occasion on a public fast day. Where does he say it? Between “Redeemer of Israel” and “Healer of the sick.” What does he say? “Answer us, Eternal, answer us in this time and season because we are in great trouble, do not hide Your presence from us, do not be oblivious to our supplications, because You, Eternal, will answer in time of trouble, redeem and save in any time of distress. ‘They cried to the Eternal in their trouble, He led them out from their distress.’Psalms 107:6 Praise to You, Eternal, Answering in times of trouble.” Rabbi Yannai ben Rabbi Ishmael in the name of the house of Rabbi Yannai: in “He Who hears prayer.” Rabbi Jonah in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion. Where does he say it? Rabbi Zeira in the name of Rav Ḥuna: Similar to Friday night and Sabbath day. Rabbi Mana said: I, who did not check whether one follows Rav Jeremiah or Rabbi Yannai the son of Rabbi Ishmael, went to the study hall and I heard: “Rav Ḥuna in the name of Rav: Even an individual who decreed a fast day on himself has to mention the occasion.” Rabbi Yose objected that a baraita disagrees: Every day one prays eighteen benedictions, including the night after Sabbath and the nights after Yom Kippur and after Public Fasts. Since Rabbi Yose said, this baraita disagrees, it contradicts the statement: between “Redeemer of Israel” and “Healer of the sick.”
Rabbi Aḥa bar Isaac in the name of the older Rabbi Huna of Sepphoris: An individual must mention the occasion on the Ninth of Av. What does he say? “Have mercy, Eternal, our God, in Your great mercy and your trusted kindness, toward us, Your people Israel, Your city Jerusalem, Zion the dwelling place of Your glory, and on the mourning, destroyed, and desolate city that is given into the hand of strangers, trampled down by haughty peoples, that was raped by legions and desecrated by idol worshippers, when You had given her to Your people Israel in love as property, and let her be inherited by the seed of Yeshurun, for in fire You destroyed her and in fire You will build her in the future as it has been said: ‘But I shall be for her, says the Eternal, a wall of fire around, and Glory I shall be in her midst.’”Zechariah 2:5
Rabbi Eudaimon of Sepphoris asked before Rabbi Mana: Where does one say this? He said to him: You still do not understand? So says Rav Jeremiah in the name of Rav: Anything for the future one says in “Service” and anything about the past one says in “Thanksgiving.” The Mishnah says as much: “One gives thanks for the past and cries about the future.”Mishnah Berakhot 9:4
What are “seven similar to eighteen”? Rav says the end of each benediction and Samuel says the start of each benediction. Some formulate “seven similar to eighteen” and some formulate “eighteen similar to eighteen.” He who says “seven similar to eighteen” supports Samuel, he who says “eighteen similar to eighteen” supports Rav. Rabbi Zeira sent Rabbi Naḥum to Rabbi Yannai ben Rabbi Ishmael and said to him: What are the “seven similar to eighteen” of Samuel? He said to him: “Give us understanding, have pleasure in our repentance, forgive us, redeem us, heal our sicknesses, bless our years; Rabbi Ḥaggai said, in the rainy season one says: with blessed rains, in the season of dew one says: with blessed dew; for You gather in the dispersed, Yours it is to judge the misguided, put down Your hand on the wicked, but in You may rejoice all who hope for You to rebuild Your city, to renew Your Temple, because before we call You will answer as it is said: ‘It shall be before they call that I shall answer, they still shall be talking while I will listen.’Isaiah 65:24 ‘Praised be the Eternal, Who certainly hears the voice of my supplications.’Psalms 28:6 Praise to You, Eternal, Who hears prayer.” And he says the first three and the last three benedictions.
Mishnah
3 Rabbi Judah says, it was not necessary to recite Zikhronot and Shofarot, but he recites in their stead, “if famine will be in the land, if a plague will be in the land,” etc. “The Eternal’s Word which was to Jeremiah in the matter of droughts.”Jeremiah 14:1 And he recites their conclusions.
Halakhah
All benedictions after their seals; one does not say a verse as a benediction. Rabbi Isaac ben Rabbi Eleazar objected before Rabbi Yose: Because you say after their seals, one does not say a verse as a benediction? They said, so is the matter, because he thinks what is the meaning of “after their seals”? It is that when he was standing in the morning prayer and mentioned the text of evening prayers but he caught himself and finished with the text of morning prayers, then he did his duty. Rabbi Aḥa said, all benedictions in the kind of their seals. But those who say: “Jubilate and sing, inhabitant of Zion, for great is in your midst the Holy One of Israel”Isaiah 12:6 do not violate the rule that no benediction is a verse.
Mishnah
4 On the first he says: “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today. Praise to You, Eternal, Redeemer of Israel.”
Halakhah
But was not Isaac redeemed? Since Isaac was redeemed it is as if all of Israel was redeemed. Rabbi Bevai Abba in the name of Rabbi Joḥanan: Abraham said before the Holy One, praise to Him: Master of the worlds, it is open and known before You that when You said to me to sacrifice my son Isaac I could have answered and said before You, yesterday You said to me, “for in Isaac will your descendants be named,”Genesis 21:12 and now You are saying, “sacrifice him as elevation offering.”Genesis 22:2 Heaven forbid that I should have done this, to the contrary I suppressed my inclination and did Your will. So may it be Your pleasure, Eternal, my God, that when my son Isaac’s descendants will be in trouble and nobody will speak in their defense, that You will speak in their defense. “The Eternal will see.”Genesis 22:14 You will remember for them the binding of Isaac and be filled with mercy for them. What is written afterwards? “Abraham lifted his eyes and saw a ram, after,”Genesis 22:13 etc. What does “after” mean? Rabbi Judah ben Rabbi Simon said, after all generations in the future your sons will be gripped by sins and involved in troubles but at the end they will be redeemed by the horns of this ram, as it is said, “and the Eternal, God, will blow the horn and go in Southern storms.”Zechariah 9:14
Rabbi Ḥuna in the name of Rabbi Ḥinena bar Isaac. This entire day Abraham saw the ram being caught at one tree but freed and leaving, caught in that thicket but freed and leaving, caught in this underbrush but freed and leaving. The Holy One, praise to Him, said to him, Abraham. So in the future will your descendants be caught in sins and become entangled with governments: From Babylon to Media, from Media to Greece, from Greece to Edom. He said before Him: Master of the worlds, will this be so forever? He said to him, at the end they will be redeemed by the horns of this ram: “and the Eternal, God, will blow the horn and go in Southern storms.”Zechariah 9:14
Mishnah
5 On the second he says: “He Who answered our ancestors on the Reed Sea, He may answer you and hear your vociferation today. Praise to You, Eternal, Who remembers the forgotten.”
Halakhah
Our ancestors formed four factions on the Sea. One said, let us fall into the Sea. And another said, let us return to Egypt. And another said, let us fight with them. And another said, let us shout against them. To the one who said, let us fall into the Sea, Moses said, “stay firm and see the help of the Eternal,”Exodus 14:13 etc. And to the one who said, let us return to Egypt, Moses said, “for as you are seeing Egypt today,”Exodus 14:13 etc. And to the one who said, let us fight with them, Moses said, “the Eternal will fight for you.”Exodus 14:14 And to the one who said, let us shout against them, Moses said, “and you be silent.”Exodus 14:14
Mishnah
6 On the third he says: “He Who answered Joshua at Gilgal, He may answer you and hear your vociferation today. Praise to You, Eternal, Who hears the sound of the horn.”
Halakhah
Rabbi Simeon ben Lakish in the name of Rabbi Yannai: The Holy One, praise to Him, associated His great Name with Israel. A parable of a king who had the small key of a jewelry box. The king said, if I leave it as it is, it is apt to be lost. Therefore I shall put it on a chain. Then if it were lost the key would prove where it is. So the Holy One, praise to Him, said, if I leave Israel as they are, they would be absorbed by the nations. Therefore I shall associate My great Name with them and they will survive. What is the reason? “The Canaanites and all inhabitants of the Land will hear, and encircle us, and eradicate our Name from the Land; then what would You do for Your great Name?”Joshua 7:9 “The Eternal said to Joshua, get up.”Joshua 7:10 Rise for what You mentioned.
The younger Rabbi Yannai in the name of his ancestors: Anybody who is not qualified like Joshua that in case he falls on his face the Eternal, praise to Him, will tell him, “get up,” should not fall down. This applies to a single person praying for the community.
Mishnah
7 On the fourth he says: “He Who answered Samuel at Mizpah may answer you and hear your vociferation today. Praise to You, Eternal, Who hears vociferation.”
Halakhah
It is written: “They assembled at Mizpah, drew water, and poured it out before the Eternal.”1 Samuel 7:6 Did they pour out water? But it teaches that they poured out their heart like water. “They said there, we sinned before the Eternal.” Rabbi Samuel bar Rav Isaac said, Samuel wore the robe of all of Israel. He said before Him: Master of the worlds, do You not judge a person only if he says before You, “I did not sin”? “I shall sit in judgment over you because you said, I did not sin.”Jeremiah 2:35 But those said before You “we sinned.”
Mishnah
8 On the fifth he says: “He Who answered Elijah on Mount Carmel may answer you and hear your vociferation today. Praise to You, Eternal, Who hears prayer.”
Halakhah
It is written: “At the approach of the afternoon sacrifice, Elijah the prophet stepped up and said, Eternal, God of Abraham, Isaac, and Israel, today may it be known that You are God in Israel and I am Your servant.”1 Kings 18:36 And Elijah sacrifices when local altars are forbidden? Rabbi Simlai said, the Word He said to him: “I acted on Your saying.” I acted following Your Word. “Answer me, Eternal, Answer me.” Answer me for my merit, answer me for the merit of my students.
Mishnah
9 On the sixth he says: “He Who answered Jonah in the belly of the fish may answer you and hear your vociferation today. Praise to You, Eternal, Who answers in time of trouble.”On the seventh he says: “He Who answered David and Solomon in Jerusalem may answer you and hear your vociferation today. Praise to You, Eternal, Who shows mercy on the Land.”
Halakhah
It is written: “He said, I called on the Eternal in my trouble and he answered me.”Jonah 2:2 Would not David and Solomon have to precede Elijah and Jonah? Only to conclude with “Who shows mercy for the Land.”
On the seventh? In the name of Symmachos they said, “praise to Him who humiliates the haughty.” One understands Solomon as it is written: “I was able to build a dwelling house for You”; why David? Rabbi Abbahu said, it is written: “When I am calling, answer me, my true God; in straights You widened for me.”Psalms 4:1 David said before the Holy One, praise to Him: Master of the worlds, in any straights which I was entering into You widened for me. I entered the straights of Bathsheba and You gave me Solomon. I entered the troubles of Israel and You gave me the Temple. This is what is written: “David said, this is the Temple and this is the altar for Israel’s elevation offerings.”1 Chronicles 22:1
Mishnah
10 It happened in the days of Rabbi Ḥalafta and Rabbi Ḥanania ben Teradion that somebody stood before the Ark and finished the entire benediction and they answered after him Amen. “Blow, priests,” they blew. “He Who answered our forefather Abraham on Mount Moriah, He may answer you and hear your vociferation today.” “Treble, priests,” they trebled. “He Who answered our ancestors on the Reed Sea, He may answer you and hear your vociferation today.” When the case came before the Sages they said, this we only used to do at the Eastern gate.
Halakhah
It was stated: “One does not answer ‘Amen’ in the Temple. What did they say? ‘Praised be the glory of His Kingdom forever and ever.’ And what is the source that one does not answer ‘Amen’ in the Temple? The verse says, ‘Arise, praise the Eternal, your God, forever and ever.’Nehemiah 9:5 What is the source for every single benediction? The verse says, ‘and exalted over all praise and glory.’”
Mishnah
11 On the first three fast days, the people of the watch fast but do not finish, but the people of the clan do not fast. On the second three the people of the watch fast and finish, but the people of the clan fast and did not finish. On the last seven both fast and finish, the words of Rabbi Joshua. But the Sages say, on the first three fast days neither of them did fast. On the second three the people of the watch fast but do not finish, but the people of the clan do not fast. On the last seven the people of the watch fast and finish, but the people of the clan fast and do not finish.The people of the watch are permitted to drink wine during nights but not during days. The people of the clan neither by day nor by night. The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.
Halakhah
Why are the men of the watch permitted to drink wine during the night but not during the day? For if the service would be too much for the bystanders, the men of the watch would join them. “The people of the clan neither by day nor by night,” since they are permanently in service.
“The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rabbi Yose, Rabbi Abbahu in the name of Rabbi Joḥanan; Rabbi Abun, Rabbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There, we have stated: “The following do shave on the holiday: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted the excommunication.” Therefore all other people are forbidden? Rabbi Simon said, they decreed about them so they should not enter the holiday badly groomed.
It was stated: “Any one who knows the people of his watch and the people of his clan which is not of the fixed clans, is forbidden this entire day. Any one who knows the people of his watch but not the people of his clan which is not of the fixed clans, is forbidden this entire week. Any one who knows neither the people of his watch nor the people of his clan which is not of the fixed clans: Rabbi says, I am saying that he is permanently forbidden, but his improvement is his detriment, in that he may deliver eulogies.” As you are saying, his detriment is his improvement that he may not deliver eulogies, similarly is his improvement his detriment that he would be forbidden to work?
Mishnah
12 Anywhere it is written in the Scroll “not to deliver eulogies,” before it is forbidden, afterwards is permitted. Rabbi Yose says, before and after are forbidden. “Not to fast,” before and after it is permitted; Rabbi Yose says, before is forbidden, afterwards permitted.
Halakhah
The Mishnah is Rabbi Meir’s, since Rabbi Meir said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rabbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rabbi Yose ben Rabbi Abun said, that he must mention it on the preceding evening. This comes following what Rabbi Zeira said in the name of Rav Huna: Similar to Friday night and Sabbath day.
The Mishnah either follows Rabbi Yose on the eleventh or Rabbi Meir on the twelfth. But it is difficult for Rabbi Meir. Was it not stated, “on the twelfth of it is Tirion Day?” But Rabbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, vituperated, and blasphemed and said, ‘when I shall return in peace I shall destroy this tower.’ One of the dynasty of the Hasmoneans went out against him, killed his soldiers until he came to his carriage. When he came to his carriage he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hung it on a pole outside Jerusalem.” In Rabbi Meir’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rabbi Yose? To forbid the day before he does not need since it itself is forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rabbi Meir it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rabbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rabbi Meir’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rabbi Yose? To forbid the day before he does not need since it itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.
“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rabbi Meir’s opinion it is understandable, it comes to forbid the day itself. What does it come to forbid for Rabbi Yose? Rabbi Yose said, all these matters neither support nor contradict either Rabbi Meir or Rabbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is he not already forbidden because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What is your reason to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Taanit was not abolished. But since Megillat Taanit was abolished, all these were abolished. Rabbi Ḥanina and Rabbi Jonathan both said, Megillat Taanit was abolished. Rabbi Abba and Rabbi Simon both said, Megillat Taanit was abolished. Rabbi Joshua ben Levi said, Megillat Taanit was abolished. Rabbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rabbi Eliezer that he got a haircut, and about Rabbi Joshua that he took a thermal bath. Rabbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Taanit was abolished? Rabbi Abba said, even if you are saying that Megillat Taanit was abolished, Ḥanukkah and Purim were not abolished.
The actions of the rabbis imply that Megillat Taanit was abolished. Rabbi Jonathan fasted every New Year’s Day’s eve. Rabbi Abun fasted every Sabbath eve. Rabbi Zeira fasted 300 fasts, and some say 900, and disregarded Megillat Taanit. Rabbi Jacob bar Aḥa commanded the schoolteachers, if a woman comes to ask you, tell her that one may fast any time except Sabbaths, holidays, New Moons, intermediate days of holidays, Ḥanukkah and Purim.
Mishnah
13 One does not decide about a public fast on Thursdays in order not to inflate prices, but the first three fast days on Monday, Thursday, and Monday, and the second three on Thursday, Monday, Thursday. Rabbi Yose says, just as the first one not on Thursdays so not the second ones. Nor the last ones.
Halakhah
Simeon bar Abba said, there came a case before Rabbi Joḥanan and he instructed following Rabbi Yose. Rabbi Eleazar was sorry about this; he said, does one disregard the anonymous Mishnah and follow an isolated opinion? He found that Rabbi Ḥiyya stated this in the name of Rabbi Meir. When he understood that Rabbi Ḥiyya stated this in the name of Rabbi Meir, he said, the old man understands his chapters well. Rabbi Mana asked before Rabbi Yudan: Did not Rabbi Ḥizqiah, Rabbi Abbahu say in the name of Rabbi Eleazar, every place where Rabbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rabbi, maybe somebody else. How is this? If it is found that Rabbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rabbi did not teach a disagreement but others taught it in disagreement and Rabbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rabbi Ḥizqiah, Rabbi Jacob bar Aḥa, Rabbi Simeon bar Abba, in the name of Rabbi Eleazar, every place where Rabbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rabbi Samuel bar Ina in the name of Rabbi Aḥa: That is, if no disagreement is stated together with the anonymous opinion. But if a disagreement is stated together with the anonymous opinion, practice does not follow the anonymous opinion. Rabbi Yose ben Rabbi Abun in the name of Rabbi Aḥa: that is if an individual disagrees with an individual. But in the case of an individual following the anonymous Sages, practice does not follow the anonymous text.
Rabbi Yose agrees for the seven last ones.
Mishnah
14 One does not decide on a fast day on a New Moon, on Ḥanukkah, or Purim. If they started, they do not interrupt, the words of Rabban Gamliel. Rabbi Meir said, even though Rabban Gamliel said that one does not interrupt, he agreed that one does not complete. The same on a Ninth of Av which falls on a Friday.
Halakhah
How much is “started”? Rabbi Abba said, once. Rabbi Yose said, twice. It was acted on following Rabbi Abba. And what does one read? Rabbi Yose said, one reads “blessings and curses.”Leviticus 26:3–46 Rabbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rabbi Yudan from Kappadokia said before Rabbi Yose in the name of Rabbi Judah bar Pazi, one reads about the New MoonNumbers 28:11–15. Rabbi Yose met Rabbi Judah bar Pazi; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”
It was stated: “On a Ninth of Av which falls on a Friday he eats even an egg and drinks even a cup full, in order not to enter the Sabbath being deprived, the words of Rabbi Judah. Rabbi Yose says, he fasts and finishes.” Rabbi Zeira in the name of Rav Judah, Rabbi Immi bar Ezekiel in the name of Rav: Practice follows him who says, he fasts and finishes. Why does he not say, practice follows Rabbi Yose? There are Tannaim who switch the names of the sages. Rabbi Zeira in the name of Rav Ḥuna: Even an individual who decided for himself to fast on a Friday fasts and finishes. As the following: Rabbi Bevai was sitting before Rabbi Yasa; he wanted to learn from him this matter. He said, let me go home a little bit. He said to him, it is afternoon. He answered, I am fasting. He said to him, I have lupines with me. He answered, and one finishes following Rabbi Yose.
Mishnah
1 The order of these fast-days was said for the first period of rains. But about abnormal growth one sounds the alarm immediately. Also if rains stopped for 40 days between rainy periods one raises the alarm about it since it is a sign of drought.
Halakhah
“The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday, Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday? Rabbi Zeira understood it from the following: “He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard.”Daniel 10:12 Already your words were heard. And here, since the Court were determined to do it is as if they did.
It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What does “because of the livelihood of others” mean? The colleagues said, because of the livelihood of Gentiles. Rabbi Zeira said, because of the livelihood of the suspect ones. That of Rabbi Zeira follows Rabbi, that of the colleagues follows Rabbi Phineas ben Yair. That of Rabbi Zeira follows Rabbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rabbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rabbi Phineas ben Yair. Rabbi wanted to permit the Sabbatical year. Rabbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rabbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rabbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rabbi. Rabbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rabbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rabbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.
Mishnah
2 If they descended on produce but not on trees, on trees but not on produce, on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.
Halakhah
“If they descended on produce but not on trees,” little by little, “on trees but not on produce,” only heavy downpours, “on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.” It was stated: “One sounds the alarm about trees half a month before Passover, about cisterns, ditches and caves half a month before Pentecost.” Then even later? Later it would be a miracle, and one does not sound the alarm expecting miracles.
Rabbi Berekhiah, Rabbi Ḥelbo Pappos in the name of Rabbi Eleazar: Sometimes rains fall because of the merit of one person, the merit of one grass blade, the merit of one field. All three are from one verse, “and rain showers He will give to you, to a man, grass, in the field. To a man,”Zechariah 10:1 but not to men. To a grass, but not to grasses. “In the field,” but not in fields.
Mishnah
3 And also a town on which no rain fell, as it is written: “I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt.”Amos 4:7 This town fasts and blows the shofar and all its surroundings fast but do not blow the shofar; Rabbi Akiva says they blow the shofar but do not fast.
Halakhah
Rabbi Simon said, it is written: “I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt.”Amos 4:7 The merit of the field does it.
For four causes the rains fall down; because of violent men, because of noxious dew, and that the high country drink like the low country, and that everybody direct his eyes to Heaven. By the merit of three causes does rain fall. By the merit of the Land, by the merit of charity, and by the merit of sufferings; and all are in one verse: “If for the stick, if for the Land, if for charity you will find it.”Job 37:13
Four sins cause the rains to be halted. The sins of idolatry, incestuous and adulterous behavior, spilling blood, and of those who pledge publicly for charity but do not pay up. By the sin of idolatry, what is the source? “Guard yourselves, that your heart not be led astray so you deviate and worship other powers,”Deuteronomy 11:16–17 etc. What is written next? “The Eternal’s rage will be inflamed against you; He will arrest the sky and there will be no rain.” By the sin of incestuous and adulterous behavior, what is the source? “You pollute the Land by your whoring and your criminality.”Jeremiah 3:2–3 What is the punishment for this? “It prevents rain showers, and there will be no late rain.” By the sin of the spillers of blood, what is the source? “For the blood pollutes the Land.”Numbers 35:33 The blood will make anger rest on the Land. By the sin of those who pledge publicly for charity but do not pay up, what is the source? “Clouds and wind but no rain, a man who takes credit for a lying gift.”Proverbs 25:14
It is called by five names: fog, canopy, cloud, prince, and storm-cloud. What is the source for “fog”? “And fog rose from the earth.”Genesis 2:6 “Thick cloud,” which thickens the sky, “look, I shall come to you in a canopy of cloud.”Exodus 19:9 “Cloud,” because it makes people meek with one another. “Prince” because it turns owners of houses into princes: “He raises rain-clouds from the ends of the earth.”Psalms 135:7 “Storm-clouds” because it turns the sky into multiple visions: “The Eternal makes storm clouds.”Zechariah 10:1
“All its surroundings fast but do not blow the shofar;” since we find that on the Day of Atonement one fasts but does not blow the shofar. “Rabbi Akiva says they blow the shofar but do not fast,” since we find that on New Year’s Day one blows the shofar but does not fast.
Mishnah
4 Similarly, a town in which there is an epidemic or a building collapse, this town fasts and blows the shofar, and all its surroundings fast but do not blow the shofar; Rabbi Akiva says they blow the shofar but do not fast.
Halakhah
There was an epidemic in Sepphoris but it did not touch the avenue where Rabbi Ḥanina was dwelling. The Sepphoreans were saying, why is this old man among us sitting in peace while the neighborhood and the town is ruined? He came to preach and said before them: There was one Zimri in his generation but 24,000 fell of IsraelNumbers 25:9, 14. But we, how many Zimris are in our generation and you are complaining?
One time they needed to proclaim a fast but no rain fell. Rabbi Joshua ben Levi made one in the South and rain fell. The Sepphoreans were saying, Rabbi Joshua ben Levi brought rain to the Southerners, but Rabbi Ḥanina stopped water for the Sepphoreans. They needed to make a fast a second time. He sent and brought Rabbi Joshua ben Levi. He said to him, would my Master be willing to go with us to fast. They both went to the fast but no rain fell. He came to preach and said before them, not Rabbi Joshua ben Levi brought rain to the Southerners, nor Rabbi Ḥanina stopped water for the Sepphoreans. Only the Southerners’ hearts are soft and they hear words of instruction and submit. But the Sepphoreans’ hearts are hard; they hear words of instruction and do not submit. When he came home he raised his eyes and saw the air clear. He said, is it still like this? Immediately rain fell. He vowed by himself not to do this again. He said, who am I to tell the creditor not to collect his due?
Rabbi Zeira in the name of Rabbi Ḥanina: What should the great men of a generation do since the public is judged only according to its majority? So we find that during the 38 years during which Israel were as in a ban, He did not speak with Moses, as it is said: “It was when all the warriors finished dying from inside the camp.”Deuteronomy 2:16–17 What is written next? “The Eternal spoke to me to give orders.” Rabbi Jacob bar Idi in the name of Rabbi Joshua ben Levi: What should the great men of a generation do since the public is judged only according to its majority? So we find that if Israel had not said, “The Eternal is the supreme power, the Eternal is the supreme power,” no fire would have come down from heaven and burned the sacrifices.
Rabbi Joshua ben Yair in the name of Rabbi Phineas ben Yair. Three created the Holy One, praise to Him, and was wondering why He created them. These are the Chaldeans, the Arabs, and evil inclinations. Chaldeans: “this is the land of the Chaldeans, of the non-existing people.”Isaiah 23:13 If only they did not exist. Arabs: “unkept tents of robbers, trusted by those who irritate God, those who God brought in His hand.”Job 12:6 Evil inclinations: “On this day, this is the Eternal’s oracle, I shall gather the lame, and collect the disowned, and to whom I did wrong.”Micah 4:6 Rabbi Berekhiah, Rabbi Abba bar Kahana, Rabbi Joshua ben Yair in the name of Rabbi Phineas ben Yair: it is as if I did wrong to them.
Rabbi Eliezer organized a fast but no rain fell. Rabbi Akiva organized a fast and rain fell. He preached and said before them: I shall tell you a parable, to what the situation is comparable. To a king who had two daughters, one insolent and one well-behaved. When the insolent one wanted to come before him, he said, give her what she wants and let her go away. But when the well-behaved came before him, he was patient and liked to hear her request. Is it permitted to say this? Only not to desecrate the Name of Heaven through Rabbi Eliezer.
Rav Aḥa organized thirteen fast days but no rain fell. When he went home he encountered a Samaritan who said to him: Rabbi, Rabbi, squeeze your garment because of the rain. He answered him, by the life of this man, Heaven will perform wonders and the year will be successful but this man will not then live. Heaven performed wonders, the year was successful, but this Samaritan died, and people were saying, come and see the fruits of the sun.
“All its surroundings fast but do not blow the shofar;” since we find that on the Day of Atonement one fasts but does not blow the shofar. “Rabbi Akiva says they blow the shofar but do not fast,” since we find that on New Year’s Day one blows the shofar but does not fast.
Mishnah
5 What is an epidemic? A town which could mobilize 500 soldiers and there were taken out three dead persons on three consecutive days.
Halakhah
Rabbi Levi said, it is written: “The Eternal will stick to you the epidemic.”Deuteronomy 28:21 A parable of a woman who sticks three loaves together. How is this acted on? Is it not that larger it needs another rate? Let us hear it from the following: Even a city large as Antiochia, and there were brought out three dead persons during three consecutive days. This implies that larger it needs another rate. The houses about which they spoke, healthy but not shaky. And similarly, young people but not old ones. It was stated: Diphtheria any; two by plague and one by diphtheria. Come and see, “diphtheria any” and you are saying so? It is needed for the case that they blew the shofar about diphtheria and it went away and after that two died of a plague and one of diphtheria.
Mishnah
6 About the following one blows the shofar everywhere: About blight and canker, about locusts and ḥasil, about dangerous beasts, and on war one blows the shofar since it is a moving plague.
Halakhah
Rabbi Ḥama bar Uqba in the name of Rabbi Yose ben Ḥanina: One blows the shofar for the failure of the flax crop. What is the reason? “Horrible and execrable things happened in the land.”Jeremiah 5:30 Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: One blows the shofar about hot East wind. What is the reason? “I went black without sun,” “I rose in the assembly to pray.”Job 30:28 Rabbi Eleazar said, honor your healer before you need him. What is the reason? “If your prayer had preceded your need, and all efforts of power.”Job 36:19 Rabbi Joḥanan and Rabbi Simeon ben Lakish. Rabbi Joḥanan said, if you prayed, no one up high will begrudge you, but all will reinforce your power, “and all efforts of power.” Rabbi Simeon ben Lakish said, if you prayed, do not keep your mouth narrow, but “open your mouth and I shall fill it.”Psalms 81:10
Not only a locust but even a wing. And why is it called ḥasil? Because it eliminates everything. And why is it called govai? Because it forecloses the claims of its Master. Not only a dangerous beast but even a dangerous domestic animal. Already there were years in the Land of Israel when a donkey’s bite was deadly, a steer’s bite was deadly. Not only declared war, but also war in peacetime, which already happened in the time of Josiah.
Mishnah
7 It happened that Elders left Jerusalem for their cities to decree a fast since blight to fill an oven was seen in Ascalon. Also they decreed a fast the following day because wolves ate two children in Transjordan. Rabbi Yose says, not that they ate but that they were seen.
Halakhah
That is, if collected. But dispersed even less than that. Rabbi Mana said, if they are seen one pursues them. Rabbi Yose ben Rabbi Abun said, they were seen at a place inappropriate for them.
Mishnah
8 About the following one blows the shofar on a Sabbath: About a town surrounded by Gentiles or a river, and a ship in danger in the ocean. Rabbi Yose said, to help but not to vociferation. Simeon from Timna says, also about an epidemic but the Sages did not agree with him.
Halakhah
Rav said, “answer me, Eternal, answer me.” The Mishnah disagrees with Rav: “Rabbi Yose said, to help but not to vociferation.” Therefore the first Tanna holds even for vociferation.
Armies came against Levi ben Sisi’s town. He took a Torah scroll and climbed onto the roof. He said: Master of the worlds. If I neglected one word of this Torah scroll they may come; if not, they shall leave. Immediately they were looked for but not found. His student did the same; his hand was paralyzed and they left. His student’s student did the same; his hand was not paralyzed and they did not leave. To say that the idiot is not hurt and dead flesh does not feel the knife.
Mishnah
9 One blows the shofar because of any danger which menaces the public except an overabundance of rain.It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened. He prayed but no rain fell. What did he do? He drew a circle, stood inside it, and said: Master of the World! Your children trusted me since I am like a familiar before You. I am swearing by Your great Name that I shall not move from here until You show mercy for Your children.Rain started to drip. He said, that is not what I was asking for, but rain to fill cisterns, ditches, and caves. It rained in a raging storm. He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain. They came and said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.
Halakhah
Rabbi Jonah, Simeon bar Abba in the name of Rabbi Joḥanan: The thing about which it is impossible to say “enough,” that is blessing. Rabbi Berekhiah, Rabbi Ḥelbo, Rav Abba bar Ilay in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings.
“It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened.” This implies that it was close to Passover. It also was stated thus: “On the twentieth all the people fasted for rain and it fell on them.”
“He prayed but no rain fell.” Rabbi Yose ben Rabbi Abun said, because he did not come in meekness. Rabbi Yudan son of proselytes said, this Onias the circle drawer was the grandson of Onias the circle-drawer who lived close to the destruction of the Temple. He went to a mountain to his workers. While he was there, rain fell. He went to a cave; when he was sitting down he slumbered and fell asleep. He stayed in his sleep for 70 years, while the Temple was destroyed and rebuilt. At the end of 70 years he awoke from his sleep. He left the cave and found the world changed. At a place where there had been vineyards were olive trees. At a place where there had been olive trees was a field. He asked about the province, and said to them, what is news in the world? They answered him, do you not know what is news in the world? He said, no. They asked him, who are you? He answered them, Onias the circle-drawer. They told him, we heard that when he entered the Temple courtyard it lit up. He went there and it lit up. He recited about himself, “when the Eternal leads back the return of Zion we were like sleepers.”Psalms 126:1
“Rain started to drip.” They said, this happened only to eliminate this one’s vow.
“He said, that is not what I was asking for, but rain to fill cisterns, ditches, and caves. It rained in a raging storm.” Samuel stated, as pouring from a water-skin.
“He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain.” This implies that the Temple Mount was covered by a roof. And it was stated so: There was a stoa inside a stoa.
“They said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.” What was the purpose of the losers’ stone? Only that anybody who lost something was taking it from there and anybody who found something was bringing it there. He told them that just as it is impossible for this stone to be wiped off from the world, so it is impossible to pray that the rains should stop. But go and bring me a bull as thanksgiving offering. They went and brought him a bull as thanksgiving offering. He leaned on it with both of his hands and said, my Master! You brought evil on Your children and they could not stand it; You brought benefit on Your children and they could not stand it, but may it be Your pleasure to bring relief. Immediately the wind blew, the clouds dissolved, the sun shone, and the earth dried. They went out and found the desert full of truffles.
They asked Rabbi Eliezer, when may one pray for the rains to stop? He told them, if a person stands on top of the Ophel and with his hands makes noise in the Kidron brook. But we trust the merciful Father that He will not bring a deluge over the world. What is the reason? “This is to Me like the waters of Noah; as I swore not to bring Noah’s waters another time over the earth.”Isaiah 54:9
Mishnah
10 Simeon ben Shataḥ sent to him and told him, you should be excommunicated, but what can I do since you are misbehaving before the Omnipresent like a son who misbehaves toward his father who does his will. About you the verse says, “your father and mother will enjoy and the one who bore you jubilate.”Proverbs 23:25
Halakhah
“Simeon ben Shataḥ sent to him and told him, you should be excommunicated.” For if there had been a decision made as it was decided in the days of Elijah, would you not have caused a desecration of the Name in public? And everybody who causes a public desecration of the Name must be excommunicated. He answered him, but does not the Holy One, praise to Him, cancel His decision because of the decision of a just person? He said to him, the Holy One, praise to Him, may cancel His decision because of the decision of a just person, but He will not cancel the decision of one just person because of the decision of his just colleague.
“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves toward his father who does his will.” Rabbi Berekhia, Rabbi Abba bar Kahana, Rabbi Zeira in the name of Rav Judah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. “You decide the command and He confirms it for you.”Job 22:28 Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. “On your paths shines light”; Rabbi Ḥiyya bar Abba said, this is rainfall. “As heavy as He has loaded the rain-cloud, His light will disperse the cloud.”Job 37:11 “For those humbled you order elevation”Job 22:29; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. “And the one of low eyes will be saved;” I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, “may the not-innocent escape”Job 22:30? But you said, he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What does “and he will escape by the purity of your hands” mean? By the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.
“About you the verse says, ‘your father and mother will enjoy and the one who bore you jubilate.’Proverbs 23:25” Why does the verse say, “the one who bore you”? Rabbi Mana said, your nation. Rabbi Yose ben Rabbi Abun said, your time. But the rabbis are saying, just as he brings double curse, so he brings double joy. As it is said: “a silly son is anger to his father and bitterness to the one who bore him. A wise son brings joy to his father but a silly son is sadness to his mother.”Proverbs 17:25, 10:1 What does “tugah of his mother” mean? Rabbi Ludah said, it is encrypted language, ashes in his mother’s eyes. And what is the source that he brings double joy to her? “Your father and mother will enjoy and the one who bore you jubilate.”
Mishnah
11 If they were fasting and it rained before sunrise, they do not finish; after sunrise they finish. Rabbi Eliezer says, before noon they do not finish, after noontime they finish.It happened that they decided on a fast at Lydda when it rained before noon. Rabbi Tarphon said to them, go, eat, drink, and make a holiday. They went, ate, drank, made a holiday, and returned in the evening and recited the Great Hallel. What is the Great Hallel? “Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters,” etc.
Halakhah
“If they were fasting and it rained before sunrise, they do not finish,” as it is said, “before they will call I shall answer.”Isaiah 65:24 “After sunrise they finish,” “still they are talking and I shall hear.” Or maybe the other way around? Rabbi Tanḥuma said, it was stated so: there is no answer but close to calling, and no calling but close to answering. In the days of Rabbi Yudan they decided on a fast; then rain fell in the night. Rabbi Mana went up to him; he said to him: since I am thirsty, may I drink? He said to him, wait. Maybe they will take counsel to finish.
Rabbi Aḥa, Rabbi Abbahu, in the name of Rabbi Yose ben Ḥanina: One is forbidden to fast until the sixth hour on the Sabbath. Rabbi Yose ben Rabbi Abun said, the Mishnah states this: “before noon they should not finish,” because it is morning; “after noontime they should finish,” since most of the day already was spent in holiness.
When Rabban Joḥanan ben Zakkai desired that it rained, he said to his barber: stand in front of the Temple: because my rabbi needs to be groomed and is not strong enough to suffer; then immediately it started to rain. When Rav Ada bar Aḥawa desired that it rained, he took off his shoe. If he took both off the world was swamped. There were building collapses; Rav let one of his students sit there until they had emptied the house. After that one left the house, the house collapsed. But some are saying, this was Rav Ada bar Aḥawah. The Sages sent and asked him, what good deeds did you do? He told them, no one ever came to the synagogue earlier than me, and I never left a person in the synagogue before I left. I did not walk four cubits without Torah, but never mentioned words of the Torah at a smelly place. I never prepared my bed and slept deep sleep, and never walked among the colleagues. I never called a colleague by a nickname, and never enjoyed the calamity of a colleague. The curse of a colleague never came on my bed, and I never went in public to a person who was in debt to me. I never was angry with my family, to fulfill what was said, “I shall walk in the simplicity of my heart in the midst of my house.”Psalms 101:2
What is the Great Hallel? Rabbi Parnakh in the name of Rabbi Ḥaninah; “Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever.” Rabbi Joḥanan said, on condition of “who stand in the Eternal’s house.” Why these two chapters? Because rainfall is included in them. In the opinion of Rabbi Joḥanan it is understandable, for it is written, “He brings up vapors from the ends of the earth.”Psalms 135:7 How is it for Rabbi Ḥaninah? Because it is written, “He gives nourishment to all flesh; truly, His kindness is forever.” Rabbi Abba, Rabbi Simon, both are saying, ours. Rabbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated: “during the existence of a third group they never reached ‘I am loving; truly the Eternal listened to my voice, my supplication,’ since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark; he said to them, repeat after me what I am saying. This implies that it is not ours. Rabbi Mana said, it is ours. The miracle was great; therefore he said to them, repeat after me what I am saying.
Mishnah
1 On three occasions the priests lift their hands four times a day, during morning prayers, musaf, afternoon prayers, and at the closing of the doors: On fast-days, for the bystanders, and on the Day of Atonement.
Halakhah
“On three occasions,” etc. One understands from three things. One understands that the bystanders fast, and that they pray four times, and lifting of the hands is not during nighttime, only during daytime. Could one not lift his hands without praying? We find prayer without lifting of hands; we do not find lifting of hands without prayer. It was stated, these are the words of Rabbi Meir. Rabbi Zeira in the name of Rabbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rabbi Meir. Rabbi Jacob bar Aḥa in the name Rabbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rabbi Meir.
Rabbi Zeira, Rabbi Ḥiyya, Rabbi Joshua ben Levi in the name of Bar Pedaya: Why did the verse join the chapter of the nazir to the chapter of lifting the hands? To teach you that just as the nazir is forbidden wine so lifting the hands is forbidden wine. Then since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. Rabbi Jonah said, Joshua the son of the Circumciser and Rabbi Zeira disagreed. One infers it from the nazir, the other infers it from Temple service. But we do not know who inferred it from the nazir and who inferred it from Temple service. For him who inferred it from the nazir, since the nazir is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. For him who inferred it from Temple service, since the service is forbidden to bodily defective persons, so lifting the hands has to be forbidden to bodily defective persons.
But was it not stated, if he was known in his town he is permitted? As the following: The finger of Rabbi Naftali was bent. He came and asked Rabbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rabbi Mana said, it was a holiday; so they should not say, we saw a minor lifting his hands. Rabbi Yose said, this implies that one is forbidden to look at the priests at the moment when they are blessing. Rabbi Ḥaggai, when they said, one does not look, was it not because of inattention? By Moses, I shall look and my attention will not be diverted.
What is the source for the lifting of hands? “So you shall bless the Children of Israel.”Numbers 6:23 So far during the morning prayers. At musaf? “Aaron lifted his hands for the people.”Leviticus 9:22 Is not this verse distorted? Should it not read: “he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice,” and after this, “Aaron lifted his hands for the people”? But it teaches that while descending from the altar he lifted his hands and blessed the people. “And he blessed them,” standing. I could think, not while standing. The verse says, “the Eternal, your God, selected them to serve Him and to bless in His Name.”Deuteronomy 21:5 It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says, “the Levitic priests rose and blessed the people.”2 Chronicles 30:27 The verse speaks of the generation of Hezekiah, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? “When you spread your hands my eyes shall disregard you.”Isaiah 1:15 “And he blessed them,”Leviticus 9:22 any blessing. But we did not hear which it was until the verse came and explained it: “The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace.”Numbers 6:24–26
What is the source for Neilah? Rabbi Levi said: “Even if you prolong your prayers I shall not hear.”Isaiah 1:15 From here that everyone who increases his prayers will be answered. The argument of Rabbi Levi is inverted. There says Rabbi Abba the son of Rabbi Pappai, Rabbi Joshua of Sikhnin in the name of Rabbi Levi: “In all excitement there is something superfluous; and the word of the lips is but for deficit.”Proverbs 14:23 Hannah, because she prayed too long, reduced the years of Samuel because she said, “he shall dwell there forever”1 Samuel 1:22 but “forever” for a Levite is only 50 years, as it is written: “at age fifty he should return from the worshipping hosts.”Numbers 8:25 But in fact it was 52. Rabbi Yose ben Rabbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rabbi Ḥiyya in the name of Rabbi Joḥanan, Rabbi Simeon bar Ḥalaphta in the name of Rabbi Meir: “when she prayed very long”1 Samuel 1:12; it follows that everyone who extends his prayers will be answered.
Until when is Neilah? The rabbis of Caesarea say: Rav and Rabbi Joḥanan disagree. Rav said, when the gates of Heaven are locked. Rabbi Joḥanan: when the gates of the Temple are locked. Rabbi Yudan Antordaya said, the Mishnah supports Rabbi Joḥanan: “On three occasions do the priests lift their hands four times in one day, mornings, Musaf, Minḥah, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime?
The maternal uncle of Rabbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple.” Rabbi Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven.
May Neilah free one from evening prayers? Rabbi Abba, Rav Ḥuna in the name of Rav: Neilah frees one from evening prayers. Rabbi Abba said to Rav Ḥuna: How may he mention havdalah? Rabbi Jonah said to Rabbi Abba: How may seven free one from eighteen? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rabbi Yose said, what Rabbi Abba asked is truly difficult. What Rabbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rabbi Abba bar Mamal said to his colleagues: From all of them I understand that Neilah does not free one from evening prayers. Rabbi Simon in the name of Rabbi Joshua ben Levi: Neilah does not free one from evening prayers. Rabbi Yose bar Abun said: Did not Rabbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”
Rabbi Isaac bar Naḥman in the name of Rabbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Neilah even though there is no Neilah for Sabbath. Rabbi Simon in the name of Rabbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for Musaf even though there is no Musaf for Ḥanukkah. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in Neilah even though there is no Neilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rabbi Zeira said, in “thanksgiving.” Rabbi Abba bar Mamal said, in “Temple service.” Rabbi Abuna said, one says it as the fourth benediction. Rabbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rabbi Abba.
And what does one read? Rabbi Yose said, one reads “blessings and curses.” Rabbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rabbi Yudan from Kappadokia said before Rabbi Yose in the name of Rabbi Judah bar Pazi, one reads about the New Moon. Rabbi Yose met Rabbi Judah bar Pappai; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.”
Jeremiah the Scribe asked before Rabbi Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rabbi Ḥelbo said before Rabbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.”
Isaac the trader asked Rabbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rabbi Phineas, Rabbi Simon, Rabbi Abba bar Zamina brought it in the name of Rabbi Eudaimon of Haifa: Three read of Ḥanukkah and one of the New Moon, to tell you that the fourth one comes only because of the New MoonMishnah Megillah 3:6. Bar Shelemiah the scribe asked Rabbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe.
Rabbi commanded his speaker Abdan: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rabbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rabbi Ḥanina said: Rabbi Ishmael ben Rabbi Yose drew me to an inn and said to me: Here my father prayed Sabbath Friday night prayers on Friday. Rabbi Immi said: Rabbi Joḥanan disagrees but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab to Sepphoris and say, Rabbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rabbi Ḥanina said: Rabbi Ishmael ben Rabbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath. But even with that he should not have disagreed, since Rabbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rabbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rabbi Yannai they said: If a man went to bed, one does not bother him to get up. Rabbi Zeira said, all the time that I followed this rule, I was afraid in the night. You have only what Rabbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rabbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight.
Rabbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rabbi Joshua said, it is voluntary. Rabbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Neilah does not free one from evening prayers. He who holds that it is voluntary, holds that Neilah frees one from evening prayers.
It happened that one student came and asked Rabbi Joshua: What about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What about evening prayer? He said to him: It is obligatory. He said to him: But Rabbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What about evening prayer? He said to him: It is obligatory. He said to him: But Rabbi Joshua told me that it was voluntary. Rabban Gamliel said to Rabbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rabbi Joshua was standing up until the people started talking and said to Rabbi Ḥuṣpit the interpreter: Send the people home. They said to Rabbi Zenon the ḥazan: Start! He said: Start! All the people stood up and said to him: “Certainly, on whom did your evil not pass always”Nahum 3:19? They immediately appointed Rabbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rabbi Akiva sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose ancestors created merit for him, hail to the man who has a peg to hang on to. What was Rabbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra. How many seats were there? Rabbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rabbi Yose ben Rabbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there: “On the day Rabbi Eleazar ben Azariah was appointed to the Academy.” There we have stated: “This inference did Rabbi Eleazar ben Azariah present before the Sages at the vineyard of Jabneh.”Mishnah Ketubot 4:6 Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rabbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rabbi Eleazar ben Azariah, but some say that it was Rabbi Akiva. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court.
Mishnah
2 These are the bystanders. “Command the Children of Israel: My sacrifice, My offering as My gift.”Numbers 28:2 How could a person’s sacrifice be offered not in his presence? But the earlier prophets instituted 24 watches. For each watch there was a presence in Jerusalem of priests, and of Levites, and of Israel. At the time of service of each watch, its priests and Levites come to Jerusalem, and Israel belonging to this watch congregate in their towns and read about Creation.
Halakhah
It would only have been necessary: “These are the bystanders; they congregate in their towns and read about Creation.” He comes to start from the beginning of the subject.
Rabbi Jonah said, these daily sacrifices are the offerings of all of Israel. Could all of Israel ascend to Jerusalem? Is it not written, “three times a year all your males shall be seen”Deuteronomy 16:16? If all of Israel would sit there and do nothing, is there not written, “you shall harvest your grain”Deuteronomy 11:14? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were priests, Levites, and Israel present in Jerusalem. It was stated, “twenty-four thousand.”1 Chronicles 27:1 A stand-by group from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The priests for service, the Levites for the podium, and the Israel as proof that they are the agents for all of Israel.
It was stated: “Rabbi Simeon said, priests, Levites, Israel, and song invalidate the sacrifice.” Rabbi Abun in the name of Rabbi Eleazar, the reason of Rabbi Simeon ben Eleazar: “The entire congregation were bowing down,”2 Chronicles 29:28 these are Israel, “and the song was sung,” these are the Levites, “and the trumpets were trumpeting,” these are the priests, “everything up to the end of the elevation offering,” all are indispensable for the sacrifice. Rabbi Tanḥuma in the name of Rabbi Eleazar understood it from here: “And I gave the Levites to Aaron and his sons from the midst of the Children of Israel,”Numbers 8:19 these are the Levites, “to work the service of the Children of Israel in the Tent of Meeting,” these are the priests, “and to atone for the Children of Israel,” that is the song, “so there shall be no plague when the Children of Israel approach the Sanctuary,”Numbers 8:19 these are Israel.
What is the source that the song is called atonement? Ḥinena the father of Bar Nata in the name of Rabbi Banaia: “and to atone for the Children of Israel,” that is the song. What is the source that the song invalidates? Rabbi Jacob bar Aḥa, Rabbi Simeon the councilor, in the name of Rabbi Ḥanina, “and to atone for the Children of Israel,” that is the song.
Rabbi Jacob bar Aḥa, Rabbi Ḥiyya in the name of Rabbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar, until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written: “it was found that the descendants of Eleazar were more heads than the descendants of Ithamar,”1 Chronicles 24:4 etc. Rabbi Jacob bar Aḥa, the Elder Rabbi Ḥuna from Sepphoris in the name of Rabbi Joḥanan: “One clan, one clan selected from Eleazar,”1 Chronicles 24:6 other clans were added for him; “and selected, selected for Ithamar,” what he had, he had. Rabbi Zeira in the name of Rav Ḥuna: “For Ḥezir, seventeen.”1 Chronicles 24:15 The cycle came back to Eleazar.
One could not make them 23, as it is written, “these are the institutions of David and Samuel the Seer in their professionalism.”1 Chronicles 9:22 It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take. Rabbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take.
Four watches returned from the Diaspora: Jedaiah, Harim, Pashhur, and ImmerEzra 2:36–39. The prophets among them stipulated that even if Jehoiarib would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The prophets among them took the initiative and made 24 lots which they put in an urn. Jedaiah came and took five; with his own this makes six. Harim came and took five; with his own this makes six. Pashhur came and took five; with his own this makes six. Immer came and took five; with his own this makes six. The prophets among them stipulated that even if Jehoiarib would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch; and those who drew lots for every week.
Rabbi used to ordain double ordinations. If they were worthy of it they were continuing; if not they were disappearing. When he was to die, he commanded his son; he said, do not act thus but ordain all of them together, and ordain Rabbi Ḥama bar Ḥanina first. Why did he not ordain him himself? Rabbi Derosa said, because the Sepphoreans complained about him. And because of complaints one acts? Rabbi Eleazar ben Rabbi Yose said, because he corrected him in public. Rabbi was sitting, stating: “Their refugees will remember Me”Ezekiel 6:9“, on the mountains like valley doves, all of them cooing.”Ezekiel 7:16 He said to him, “all of them cooing.” He asked him, where did you study this text? He said, before the Babylonian Rav Hamnuna. He said to him, if you will descend there, tell him that he should ordain you as Ḥakham. He understood that he never would be ordained in his lifetime. After he died, his son wanted to ordain him, but he did not accept to be ordained unless Rabbi Ephes the Southerner was ordained before him. There was there an old man who said, if Ḥanina precedes me, I have to be the second; if Rabbi Ephes the Southerner precedes me, I have to be the second. Rabbi Ḥanina accepted to be ordained as third.
Rabbi Ḥanina said, I merited to live a long life. Whether because of this matter I do not know, or whether when I was climbing from Tiberias to Sepphoris I made a detour to ask about the well-being of Rabbi Simeon ben Ḥalfuta I do not know.
Samuel and those of the family Shilo asked about the Patriarch’s well-being every day; those of the family Shilo entered first and sat down first. They honored Samuel and brought him in first. Rav immigrated from there and Samuel honored him and brought him in first. Those of the House of Shilo said, we are the second ones. Samuel accepted to sit as third.
Three scrolls were found in the Temple courtyard, the Meone scroll, the Zaatute scroll, the hee scroll. In one they found written “meʿôn is the preexisting God,” but in two was written “meʿônāh is the preexisting God.”Deuteronomy 33:26 They confirmed the two and annulled the one. In one they found written “he sent the zaʿtûtē of the Children of Israel” but in two was written “he sent the naʿrē of the Children of Israel.”Exodus 24:5 They confirmed the two and annulled the one. In one they found written nine היא, but in two they found eleven היא. They confirmed the two and annulled the one.
Rabbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savuaʿ from Kaleb, Rabbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rabbi Ḥiyya from the sons of Shephatya ben Abutal, Rabbi Yose ben Rabbi Ḥalaphta from the sons of Jonadab son of Rechab, Rabbi Neḥemiah from Nehemiah the governor.
“The order of lying on couches. If there are two couches, the most important personality goes and lies down at the head of the upper one, and the next one next to him. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rabbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches.
Rabbi Jacob bar Aḥa in the name of Rabbi Yasa: The world only continues to exist by the sacrifices. There, we stated: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love.”Pirkei Avot 1:2 All three are in one verse: “I shall put My word in your mouth,”Isaiah 51:16 that is Torah. “By the shadow of My hands I shall cover you,” these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written, “how precious is Your grace, God, and humans take shelter in Your wings’ shadow.”Psalms 36:7 “To plant the Heavens and give foundation to the earth,”Isaiah 51:16 these are the sacrifices, “and to say to Zion, you are My people,” these are Israel. Rabbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, “and to say to Zion, you are My people.” There, we stated: “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established.”Pirkei Avot 1:18 Rabbi Mana said, and all are in one verse, “judge truth and law of peace in your gates.”Zechariah 8:16
Mishnah
3 On Sunday one reads, “In the Beginning,” “there shall be a spread.” On Monday, “there shall be a spread,” “the waters shall come together.” On Tuesday, “the waters shall come together,” “there shall be lights.” On Wednesday, “there shall be lights,” “the water shall swarm.” On Thursday, “the water shall swarm,” “the earth shall produce.” On Friday, “the earth shall produce,” “the heavens and earth and all their hosts were finished.”A large paragraph is read by two persons, and a small one by an individual in the morning and for musaf; for afternoon prayers they were assembling and read by heart as one reads the shemaʿ. Friday afternoon they were not assembling because of the honor of Sabbath.On any day of hallel there is no bystanding for morning prayers, on a musaf sacrifice there is no neʿilah; on an offering of wood there is none for the afternoon prayers, the words of Rabbi Akiva. Ben Azzai said to him, so was Rabbi Joshua stating: on a musaf sacrifice there is none for the afternoon prayers; on an offering of wood no neʿilah. Rabbi Akiva changed to state following Ben Azzai’s words.
Halakhah
Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments. But did we not state, “on Sunday, ‘In the Beginning’ and ‘there shall be a spread’”? And these are only eight! Rabbi Idi said, Kahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits “it was evening, it was morning,” as a separate verse. But did we not state, “on Monday, ‘there shall be a spread’ and ‘the waters shall come together’”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rabbi Philippos ben Perita objected before Rabbi Zeira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day. Rabbi Eleazar from Merom asked before Rabbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses?
It was stated: The people of the watch are fasting every day. On Monday they were fasting for travelers at sea; “God commanded, there shall be a spread in midst of the water.”Genesis 1:6 On Tuesday they are fasting for road travelers; “God commanded, the waters under the sky shall congregate.”Genesis 1:9 On Wednesday they are fasting for children that diphtheria should not develop in their mouths; “God commanded, there shall be lights.”Genesis 1:14 “Curses” is written. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; “God commanded, let the waters teem with living creepers.”Genesis 1:20 They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Sanhedrin was fasting with them. Can the Sanhedrin fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously, from the following: ‘we rose and asked of our God for this.’Ezra 8:23” Rabbi Tanḥuma said, not because of this but because of the following, “to ask for mercy from the God of Heaven for this secret.”Daniel 2:18 For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rabbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.
The Mishnah is Rabbi Meir’s, as Rabbi Meir said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves. Therefore on it is a musaf. Is the Mishnah Rabbi Meir’s since Rabbi Meir said, one prays and reads? There are Tannaim who state it inversely. Rabbi Aḥa in the name of Rabbi Yasa following our Mishnah. Rabbi Simon said, is the load of firewood such an exertion? Rabbi Mana said, because of the meal of the New Moon. Rabbi Eleazar said, because of “what is more frequent than something else has precedence over the other.”
The verse supports Rabbi Joḥanan: “It was in the morning of the second” New Month. If you would say, there were two months, is it not written: “why did Jesse’s son come neither yesterday nor today to the meal”? Rabbi Ḥiyya bar Abba said, Rabbi Joḥanan commanded those of the Kufra synagogue, make sure that you come home when it is still daytime and you should mention its time and its addition.
Mishnah
4 The times of wood offerings of the priests and the people are nine. On the first of Nisan, the family of ArahNehemiah 7:10 from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of ParoshNehemiah 7:8 from the tribe of Judah. On the seventh, the family of Jonadab son of RechabJeremiah 35:16. On the tenth, the family of SenaahNehemiah 7:38 from the tribe of Benjamin. On the fifteenth the family of ZattuNehemiah 7:13 from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers on the twentieth. The family of Pahath-MoabNehemiah 7:11 from the tribe of Judah on the twentieth of Elul. The family of AdinNehemiah 7:20 from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering.
Halakhah
For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood. If those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rabbi Aḥa said, this is Rabbi Yose’s, since Rabbi Yose said, also he may volunteer as unpaid trustee. Rabbi Yose in the name of Rabbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rabbi Aḥa said, this is Rabbi Yose’s, since Rabbi Yose said, also he may volunteer as unpaid trustee. Rabbi Yasa in the name of Rabbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. A baraita disagrees with Rabbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rabbi Yose says, they are observed only at the time of sacrifices.”Tosefta Taanit 3:6 Also from the following: “Rabbi Eleazar ben Rabbi Yose said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and they were fasting but not completing.”
What are “the families of the pestle stealers and the fig hackers”? But when Jeroboam son of Nebat installed border guards on the roads which did not permit Israel to make a pilgrimage to Jerusalem, everybody who was qualified and sin-fearing in that generation brought his first fruits, put them in a basket, covered them with dried figs and took the pestle. He takes the basket on his shoulder and the pestle in his hand. When he reaches that guard-post they were asking him, where are you going? He answered him, I am only going to make these few dried figs into a single fig cake with this pestle in my hand. After he had passed this guard, he adorned them and brought them to Jerusalem. Why does one say, the family of Salmai the puller-down? But anybody who was volunteering logs and firewood for the altar brought wood and makes them into a kind of steps, assembles them into a kind of ladder, and puts them on his shoulder. When he reaches that guard he asks him, where are you going? He answers him, I am only going to bring two pigeon chicks from this dovecote over there using the ladder on my shoulder. After he had passed this guard, he disassembled his package and brought it to Jerusalem. Since they put themselves in danger for the meritorious deed that merited a good reputation in the world, and about them he says, “the remembrance of the just is a blessing.”Proverbs 10:7
Mishnah
5 Five things happened to our ancestors on the Seventeenth of Tammuz and five on the Ninth of Av. On the Seventeenth of Tammuz were the tablets broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put up an idol in the Temple. On the Ninth of Av was decided that our ancestors would not enter the Land, the Temple was destroyed the first and second times, Betar was taken, and the city plowed over.
Halakhah
It is written: “The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day.”Exodus 24:16 “Moses ascended.”Exodus 24:13 The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days. When the fortieth day came and he did not come, immediately “the people saw that Moses delayed in descending from the Mountain.”Exodus 32:1 When noontime came and he did not come, immediately “the people congregated on Aaron and said to him, rise and make us gods which shall go before us,” etc. “The Eternal said to Moses, descend, for your people corrupted,”Exodus 32:7 etc. “And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp.”Exodus 32:17 Moses said, a man who in the future will rule over 600,000 does not know to distinguish between sound and sound? “He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing.”Exodus 32:18 Rabbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rabbi Yudan in the name of Rabbi Yasa: There is no generation in which there is not an ounce of the sin of the Calf. “It was when he approached the camp that he saw the Calf and fifes.”Exodus 32:19 Rabbi Ḥilkiah in the name of Rabbi Aḥa: From here that a person should not argue from guesses. Moses made an argument “de minore ad majus.” Since for the pesaḥ sacrifice, which is an isolated obligation, it is said “no uncircumcised may eat from it,”Exodus 12:48 the Torah in which all commandments are contained not so much more? “Moses got angry and he threw the tablets from his hand and broke them below the Mountain.”Exodus 32:19 Rabbi Ishmael stated, the Holy One, praise to Him, told him to break them, as it is said, “I shall write on the tablets the words which were on the first tablets luckily you broke.”Deuteronomy 10:2 He said to him, you did well that you broke. Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: The tablets were six handbreadths long and three wide. Moses held two handbreadths, the Holy One, praise to Him, two handbreadths, and two handbreadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, “and all the strong hand,”Deuteronomy 34:12 peace shall be on the hand which had the better on mine. Rabbi Joḥanan in the name of Rabbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, as is written, “I grabbed the two tablets.”Deuteronomy 9:17 It was stated in the name of Rabbi Nehemiah, the writing itself flew off. Rabbi Ezra in the name of Rabbi Judah ben Rabbi Simon: The tablets were a load of forty seah but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke.
“The daily sacrifice ceased.” Rabbi Simon said in the name of Rabbi Joshua ben Levi: In the time of the Hellenistic government they lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two lambs in the hall of lambs. About that time did Rabbi Judah bar Abba testify that the perpetual morning sacrifice was brought at four hours. Rabbi Levi said: Also in the days of the present evil government they lowered them two boxes with gold and they gave them two kid goats to pull up. Once they lowered them two boxes with gold and they gave them two swine to pull up. They did not manage to get to half the height of the wall when the swine damaged the wall and jumped 40 parasangs from the Land of Israel. At that time the sins caused that the perpetual sacrifice was stopped and the Temple destroyed.
Rabbi Simeon ben Yoḥai stated: So was my teacher Akiva explaining. “So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy.”Zechariah 8:19 The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedaliah ben Ahikam was murderedJeremiah 41:2–3. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on JerusalemEzekiel 24:2.
“And the city was breached.” It is written, “on the Ninth of the month the city was breached,”Jeremiah 39:2 and you are saying so? Rabbi Tanḥum bar Ḥanilai said, here is an erroneous computation. That is what is written, “it was in the eleventh year, on the first of the month, was the Eternal’s word to me, saying: Son of man, since Tyre said about Jerusalem hurrah.”Ezekiel 26:1–2 What “hurrah”? If you are saying on the first of Av, it still was not burned. If you are saying on the first of Elul, cannot in one day and night the messenger leave Jerusalem and arrive at Tyre? But here is an erroneous computation. Rabbi Joḥanan and Rabbi Simeon ben Lakish. Rabbi Joḥanan said, a parable of a king who was sitting and computing computations. They came and told him, your son was kidnapped; his computations became erroneous. He said, let this be the beginning of computations. Rabbi Simeon ben Lakish said, a parable of a king who was sitting and computing computations. They came and told him, your son was kidnapped and incapacitated; his computations became erroneous. He said, let this be the beginning of computations. Rabbi Mana asked, one understands this that they were erroneous for the past; maybe for the future? Whether one follows him who said on the ninth of the month, or the one who said on the seventeenth, in what do they differ? There are twenty-one days from the day the city was breached to the day the Temple was destroyed. Rabbi Abuna said, an indication, “I am seeing an almond stick.”Jeremiah 1:11 Since this almond tree from sprouting its flower to finishing its fruit needs twenty-one days, so from the day the city was breached to the day the Temple was destroyed twenty-one days. He who says on the Ninth of the month, the Temple was destroyed on the first of Av. He who says on the Seventeenth, the Temple was destroyed on the Ninth of Av.
Rabbi Simeon ben Yoḥai stated: So was my teacher Akiva explaining. “So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy.”Zechariah 8:19 The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedaliah ben Ahikam was murderedJeremiah 41:2–3. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on JerusalemEzekiel 24:2. That is what is written, “the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem.”Ezekiel 24:2 But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written, “it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached.”Ezekiel 33:21 Only that in Judea one fasts on the act, and in the exile on the news. Rabbi Akiva explains the first last and the last first; but I am explaining the first first and the last last; and I hold my words more intelligible than Rabbi Akiva’s words.
“Apostomos burned the Torah.” Where did he burn it? Rabbi Aḥa said, at the ford of Lydda. But the rabbis are saying, at the ford of Tarlosa. “And put up an idol in the Temple.” There are Tannaim who state, “was put up.” He who says, “was put up,” Manasseh’s idol. He who said, “put up,” Apostomos’s idol. Why was it not fixed as a fast day? Ḥinnena the father of Bar Yanta in the name of Rabbi Banaia: Because most of the community did not accept it as obligation. Rabbi Joshua ben Levi said, all that happened on this was repeated, all that happened on that was not repeated. Rabbi Levi said, it is written, “which a person shall do and live by them,”Leviticus 18:5 and the light in a person’s eyes only returns after 40 days.
That is what is written, “it was in the second year in the second month on the twentieth of the month,”Numbers 10:11 etc. And it is written, “they traveled from the Eternal’s mountain a distance of three days.”Numbers 10:33 Rabbi Zacharia, the son-in-law of Rabbi Levi: a parable like children who are freed from school and leave to run. On that very day they desired a desire; “up to a month, until it will come out of your noses.”Numbers 11:20 And the seven days of Miriam; “Miriam was secluded outside the camp.”Numbers 12:15 And the 40 days of the scouts, “they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron”Numbers 13:25 etc. They came and found them occupied with the rules for ḥallah and orlah. They said to them, you are not going to enter the Land and you are studying the rules for ḥallah and orlah? Immediately, “the entire congregation raised their voices; the people cried in that night.”Numbers 14:1 He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. “Crying she will cry in the night.”Lamentations 1:2 Rabbi Simeon ben Yoḥai stated: It is written, “Moses heard the people crying for its families,”Numbers 11:10 etc. About the six incest prohibitions which Moses forbade them.
He said to them, even so, what did you see? They told him, “it is a Land devouring its inhabitants”Numbers 13:32; in any town we entered there people had died. The Holy One, praise to Him, said to them: Because of the benefit which I gave you, you are saying “it is a Land devouring its inhabitants”? In any town which they entered, a head of the town died. While they were occupied with him, they passed through the town and left before anybody noticed them. Not only this, but you said, “we were in our eyes like locusts, and so we were in their eyes.”Numbers 13:33 You knew what I made you in their eyes. Rabbi Simeon ben Lakish said, they said things against Heaven: “for he is stronger than Him”Numbers 13:31; even He can do nothing against them. Rabbi Levi in the name of Rabbi Ḥama bar Ḥanina: “with a big uproar,”Jeremiah 11:16 by the noise of the big word which you pronounced, “He started a fire which broke its branches.”
It was stated: Rabbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Jehoiarib, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, “He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God.”Psalms 94:23 Rabbi Simeon ben Lakish asked before Rabbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, ‘He turned on them their wrongs,’ etc.” Rabbi Abbahu said, Rabbi Joḥanan and Rabbi Simeon ben Lakish disagreed. Rabbi Joḥanan said, one may sing without libations. Rabbi Simeon ben Lakish said, one may not sing without libations. Rabbi Joḥanan objected to Rabbi Simeon ben Lakish: Was it not stated, “both times the Levites were standing on the platform and singing, ‘He turned on them their wrongs’”? Rabbi Simeon ben Lakish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rabbi Joḥanan said, the daily song. Rabbi Simeon ben Lakish said, yesterday’s song.
Rabbi Levi said, Jehoiarib, a person. Meron, a town. Mesarbei. He delivered His House to the enemies. Rabbi Berekhia said, Jehoiarib, Yah quarreled with His children since they rebelled and rejected Him. Yedaʿya Amoq Sipporim. Yah knew the deep counsel in their hearts and exiled them to Sepphoris.
“Betar was taken.” Rabbi used to preach 24 facts about the “Eternal swallowed and showed no mercy,”Lamentations 2:2 but Rabbi Joḥanan 60. So Rabbi Joḥanan more than Rabbi? Only since Rabbi was closer to the destruction of the Temple, there were there old men remembering, and those would cry and continuously silence him. It was stated: Rabbi Judah ben Rabbi Illai said, Baruch my teacher used to preach, “the voice is Jacob’s voice but the hands are Esau’s hands.”Genesis 27:22 Jacob’s voice cries about what Esau’s hands did at Betar.
Rabbi Simeon ben Yoḥai stated: Akiva my teacher used to preach, “there appeared a star out of Jacob”Numbers 24:17 there appeared Koziba out of Jacob. When Rabbi Akiva saw Bar Koziba he said, this is King Messiah. Rabbi Joḥanan ben Torta said to him, Akiva! Grass will grow from your jaws and still David’s son will not have come. Rabbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Betar. Rabbi Joḥanan said, eighty thousand couples of horn-blowers were encircling Betar, each of which was commanding several army units. There was Ben Koziba who had 200,000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army. He had 200,000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, “did not you, God, neglect us, and do not go out with our armies.”Psalms 60:10 Three and a half years did Hadrian encircle Betar. Rabbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rabbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rabbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, “woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken.”Zechariah 11:17 You killed Rabbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Betar was taken and Ben Koziba killed. They came carrying his head to Hadrian. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, “if not that their Rock had sold them, and the Eternal handed them over.”Deuteronomy 32:30 They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Betar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, “my eye hurts my soul more than all daughters of my city.”Lamentations 3:51 The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Betar standing up with outstretched arms, and did not decide that they should be buried, until another king arose who decided that they should be buried.
Rav Ḥuna said, when the slain of Betar were permitted to be buried, “the good and the benefactor” was fixed. “The good” that they did not decompose, “the benefactor” that they were permitted for burial. It was stated, Rabbi Yose said, 52 years Betar existed after the destruction of the Temple. And why was it destroyed? For they lit lights after the destruction of the Temple. Why did they light lights? Because the council members of Jerusalem were dominating the center of the city. When they were seeing a person moving to Jerusalem they said to him, since we heard about you that you are aspiring to be made judge or councilor; he would say to them, that is not my intention. Because we heard about you that you intend to sell your property; he would say to them, that is not my intention. His colleague would say to him, what are you arguing with this one, write and I shall sign. He would write and his colleague would sign. They would send the sale document to his house companion and told him, if X comes to enter his property, do not let him, because it is sold to us. When he heard this from them he said, if only this man’s leg had been broken before he came to Jerusalem. That is what is written, “they caught our steps, not to walk in our streets. They caught our steps,”Lamentations 4:18 destroy the way to that House, “our end is near,” the end of this House is near, “our days are fulfilled,” the days of this House are fulfilled. They also did not come out well, “he who enjoys disaster will not be acquitted.”Proverbs 17:5
Two brothers were in Kefar Ḥariba; the Romans went out against them and they would kill them. They said, the medicine for this is for us to bring a crown to their heads. They said, let us try a last time. When they went out, an old man met them and said, your Maker may support you. They said, may He neither help nor obstruct, “did not you, God, neglect us.”Psalms 60:10
There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests. Mount Simon was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball. 10,000 towns were on King’s Mountain; Rabbi Eleazar ben Ḥarsom owned 1,000 of them, and correspondingly 1,000 ships on the Sea. And all of them were destroyed. Of three villages was the qtmos brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers. All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travelers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rabbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rabbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rabbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rabbi Jeremiah in the name of Rabbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rabbi Yannai said, in our time was no shidda. Rabbi Zeira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85,000 young priests.
Rabbi Joḥanan said, 80,000 young priests were slaughtered for the blood of Zechariah2 Chronicles 24:20–22. Rabbi Yudan asked Rabbi Aḥa, where did they kill Zechariah? In the women’s courtyard or in Israel’s courtyard? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood. There is written, “he shall pour out its blood and cover it with dust.”Leviticus 17:13 But here, “for its blood was in its midst, on a bare rock he put it.”Ezekiel 24:7 Why all this? “To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered.”Ezekiel 24:8 Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaradan came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us all that you are doing to us. We conspired against him and killed him. Immediately he brought 80,000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me, “for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your ancestors,”Deuteronomy 4:31 not so much more? Immediately he indicated to the blood and it was absorbed on its place.
Rabbi Joḥanan said, 80,000 young priests fled into the hollows of the Temple, and all of them were burned. Of all of them only Joshua son of Jehozadak the High Priest was left, as it is said, “is he not a wooden poker saved from fire”Zechariah 3:2?
Rabbi Joḥanan said, 80,000 young priests fled to Nebuchadnezzar’s armies and went to the Ishmaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written, “load in Arabia,”Isaiah 21:13–15 a large load on Arabia. “In a forest in Arabia they will stay,” those that should have been in the forest of Lebanon, in “Arabia they will stay.” But “the ways of Dedanians,” that is the way the Dedanians act. When Ishmael was thirsty, did they not “bring water toward the thirsty? God opened her eyes and she saw a water cistern.”Genesis 21:19 Not voluntarily they came to you, “for they fled from swords. From the unfettered sword,” because they did not want to keep their Sabbaticals, as you are saying, “and the seventh unfetter and abandon.”Exodus 23:11 “And because of cocked bows,” because they did not want to keep their Sabbaths, as you are saying, “in these days I saw in Judah people pressing wine-presses on the Sabbath.”Nehemiah 13:15 “And because of the difficulty of war,” they did not want to engage in the Torah’s war, as you are saying, “therefore it was said in the book of the wars of the Eternal.”Numbers 21:14
Rabbi Joḥanan said, from Gibbethon to Antipatris there were 60,000 villages. The smallest among them was Bet Shemesh, about which it is written, “He struck down some of the men of Beth Shemesh, for they looked at the Ark of the Eternal,”1 Samuel 6:19 etc. These were in one direction. If you execute this with reeds it will not carry it. Rabbi Ḥanina said, the Land of Israel folded its fist.
Rabbi Zeira said, come and see how insolent is the Land of Israel, that it yields fruit. Why does it yield fruit? Two Amoraim. One said, because one fertilizes it. The other one said, because one turns its earth over. It happened that a person was sowing in the valley of Arbel when he dug down with his hand and brought up burning dust which burned the seeds.
It was stated: Rabbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? “From the bird of the sky to the domesticated animal, they moved, they went away.”Jeremiah 9:10 Rabbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah. Rabbi Ḥanina the son of Rabbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rabbi Ḥuna in the name of Rav Joseph said, they went into exile through the abyss and returned through the abyss.
Rabbi Joḥanan said, hail to him who sees the downfall of Palmyra, for it was partner in the destruction of the first Temple and the destruction of the second Temple. In the first destruction it put up 80,000 archers and in the second destruction 8,000 archers.
“And the city was plowed over.” Rufus, may his bones be ground, plowed over the Temple.
Mishnah
6 From the start of Av one restricts happy occasions. The week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.In the day before the Ninth of Av a person may not eat two dishes, he may not eat meat nor drink wine. Rabban Simeon ben Gamliel says, he shall alter. Rabbi Judah obligates him to turn up his couch but the Sages did not agree with him.
Halakhah
Rabbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it. Samuel said, the wall where he sleeps. Rabbi Abba bar Cohen said before Rabbi Yose: Rabbi Aḥa in the name of Rabbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Av a preliminary marriage is permitted, so that another does not forestall him. The argument of Samuel seems inverted. There, he says, “God puts singles in a house”; “To rise on scales; they all are of vapor!”Psalms 68:6, 62:9 And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.
Rabbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rabbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rabbi Jonah in the name of Rav Hamnuna, it was repeated regarding addition. Rabbi Abba bar Cohen said before Rabbi Yose: Rabbi Aḥa in the name of Rabbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rabbi Joḥanan said, afterwards is forbidden; Rabbi Simeon ben Lakish said, afterwards is permitted. Rabbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rabbi Immi said to Rabbi Yasa, Does not the nephew of the Great Rabbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rabbi Joḥanan said, afterwards is forbidden; Rabbi Simeon ben Lakish said, afterwards is permitted. How does Rabbi Simeon ben Lakish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rabbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, “I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast.”Hosea 2:11 The Southerners have the custom of her holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.
Rabbi Jeremiah in the name of Rabbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rabbi Joshua ben Levi fasted Ninth and Tenth. Rabbi Abun fasted Ninth and Tenth. Rabbi Levi fasted on the Ninth and the night of the Tenth. Rabbi Abba bar Zavda in the name of Rabbi Ḥanina: Rabbi wanted to uproot the Ninth of Av but they did not let him. Rabbi Eleazar said to him, I was with you but it was not said so, but Rabbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rabbi Joḥanan ben Beroqa said, for both of them it says, ‘God blessed them and God said to them, be fruitful and multiply,’Genesis 1:28 etc.”Mishnah Yevamot 6:6 Rabbi Eleazar in the name of Rabbi Ḥanina: Practice follows Rabbi Joḥanan ben Beroqa. Rabbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, “two are better than one.”Ecclesiastes 4:9
What does “he shall alter” mean? He shall change. If he usually eats a pound of meat he shall eat half; if he usually drinks a sextarius of wine he shall drink half. Rabbi Joḥanan said, but only for the main meal of the Ninth of Av. Rav Hoshaia said, and only in the afternoon. Rabbi Yose says, both statements are for leniency. If he ate the main meal of the Ninth of Av before noon, even if he brings on his table like Solomon’s meal it is permitted. If he ate his meal in the afternoon, even if he brings on his table like Solomon’s meal in his time it is permitted. It was stated: If the Ninth of Av fell on a Friday or the day before the Ninth of Av on a Sabbath, even if he brings on his table like Solomon’s meal in his time it is permitted. Rav after he had eaten his fill was coloring his piece of bread with ashes and said, this is the main meal of the Ninth of Av, to keep what is said, “He filled me with asperity, made me imbue poison.”Lamentations 3:16
Rabbi Judah says it correctly; what is the Rabbis’ reason? They made him like one whose deceased is lying before him; he neither overturns his couch nor sleeps on an overturned couch.
Mishnah
7 Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction. And so it says, “Daughters of Zion go out and see king Solomon,”Song of Solomon 3:11 etc. “The day of His enjoyment” is the giving of the Torah; “and the day of His heart’s joy” is the building of His Temple which may be built soon in our days.
Halakhah
One understands the Day of Atonement which is atonement for all of Israel. Why on the Fifteenth of Av? Rabbi Jacob bar Aḥa in the name of Rabbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.”Mishnah Middot 2:5 Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea son of Elah abolished the guards which Jeroboam son of Nebat posted on the roads. Kahana asked Rav: He did all this good deed and it is written about him, “against him came Shalmaneser the king of Assyria”2 Kings 17:3? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rabbi Samuel bar Rav Isaac, but some say in the name of Rabbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written, “family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his ancestors,”Numbers 36:7 etc. And it is written, “any daughter inheriting family heritage in the tribes of the Children of Israel,”Numbers 36:8 etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written, “cursed be he who gives a wife to Benjamin.”Judges 21:18 They read a verse and included him; they read a verse and excluded him. They read a verse and included him, “Ephraim and Manasseh shall be to me like Reuben and Simeon.”Genesis 48:5 They read a verse and excluded him, “a people and community of peoples shall be from you and kings will come from your loins,”Genesis 35:11 and Benjamin was not yet born. Rabbi Abun said, digging stopped on it, as Rabbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15,000 and detail. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.
“All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rabbi Yannai ben Rabbi Ishmael said, even if put in a box. Put in a box and you are saying so? Because you are doing that, he will lend them.
“What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter. The ugly ones did say, “do not fix your eye on beauty,” and the beautiful ones did say, “fix your eyes on the extraction.” “And so it says, ‘Daughters of Zion go out and see king Solomon,’Song of Solomon 3:11 ‘with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment’ is the giving of the Torah; ‘and the day of His heart’s joy’ is the building of His Temple which may be built soon in our days.”
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