abbayi

One should not pray for rain until shortly before the season of rain. The Amoraim understood that praying for rain and mentioning it are the same thing. Who then is the author of this statement? Raba said, its author can only be R. Joshua, who said (above p. 8) that one is to mention the rain from the time when "the lulab is put away." 'Abbayi, however, replied to Raba, you might just as well say that the author of that statement is R. Eliezer, for praying for rain is one thing and mentioning it is another.

that praying and mentioning are two different things. Who would then be the author of the statement? Raba said it was R. Eliezer, who said we begin the first day. 'Abbayi, however, replied, you may just as well say the author is R. Joshua, but praying and mentioning are one and the same thing.

R. Judah says in the name of Ben Bathyra, of those who go before the ark, etc. A contradiction was pointed out (by quoting the following Mishnah): Until what time is one to pray for rain? R. Judah says, until Passover is over; R. Jose says, until after Nisan. Said R. Ḥisda, there is no contradiction, for the one passage of the Mishnah refers to praying, the other to mentioning; one may continue to pray until the end of Passover, but the mention of rain must cease on the first day. Said 'Ulla, what is here said by R. Ḥisda is "as vinegar to the teeth, and as smoke to the eyes" (Prov., 10.26), for if one is allowed to mention the rain even when one is not allowed to pray for it, is it not logical that one should be allowed to mention it also at times when one is allowed to pray for it? 'Ulla therefore suggested that there existed two different recensions of R. Judah's statement. R. Joseph said, do you know what "until Passover is over" means? It means until the time for the first reader of the first day of the festival is over. 'Abbayi, however, objected: Is there any opportunity at all to mention rain in the holiday prayer? Yes, answered R. Joseph, the Interpreter prays for rain. Does the Interpreter ever pray for anything which is not needed by the congregation? 'Ulla's answer is, therefore, the best. Rabbah said, do you know what "until Passover is over" means? It means until the time for slaughtering the Pascal lamb is over, for the discontinuing of the reference to rain must be like the beginning thereof: Just as in the beginning one mentions the rain, although one does not pray for it, so also at the end of the season one should mention it though not pray for it. 'Abbayi objected: It is quite correct at the beginning of the season to mention the rain without praying for it, because the mention is to serve the purpose of propitiating (God) preparatory to praying, but at the end of the season, what need is there for propitiation (since it is not to be followed by praying)? It is therefore best to accept the answer of 'Ulla.

R. Judah says in the name of Ben Bathyra, of those who go before the ark, etc. A contradiction was pointed out (by quoting the following Mishnah): Until what time is one to pray for rain? R. Judah says, until Passover is over; R. Jose says, until after Nisan. Said R. Ḥisda, there is no contradiction, for the one passage of the Mishnah refers to praying, the other to mentioning; one may continue to pray until the end of Passover, but the mention of rain must cease on the first day. Said 'Ulla, what is here said by R. Ḥisda is "as vinegar to the teeth, and as smoke to the eyes" (Prov., 10.26), for if one is allowed to mention the rain even when one is not allowed to pray for it, is it not logical that one should be allowed to mention it also at times when one is allowed to pray for it? 'Ulla therefore suggested that there existed two different recensions of R. Judah's statement. R. Joseph said, do you know what "until Passover is over" means? It means until the time for the first reader of the first day of the festival is over. 'Abbayi, however, objected: Is there any opportunity at all to mention rain in the holiday prayer? Yes, answered R. Joseph, the Interpreter prays for rain. Does the Interpreter ever pray for anything which is not needed by the congregation? 'Ulla's answer is, therefore, the best. Rabbah said, do you know what "until Passover is over" means? It means until the time for slaughtering the Pascal lamb is over, for the discontinuing of the reference to rain must be like the beginning thereof: Just as in the beginning one mentions the rain, although one does not pray for it, so also at the end of the season one should mention it though not pray for it. 'Abbayi objected: It is quite correct at the beginning of the season to mention the rain without praying for it, because the mention is to serve the purpose of propitiating (God) preparatory to praying, but at the end of the season, what need is there for propitiation (since it is not to be followed by praying)? It is therefore best to accept the answer of 'Ulla.

R. 'Abahu further said: The first rainfall is satisfactory if there is enough of it to enter the ground to the depth of a handbreadth; the second is satisfactory when the soil is fit to be used for sealing the mouth of a cask. R. Ḥisda said: If there is rainfall enough to make the soil fit to be used for sealing the mouth of a cask, the verse in Deuteronomy (11.17): "He will shut up (the heavens)," etc., has no application. R. Ḥisda further said: If rain fell before the reading of the verse just mentioned in the Shema', the verse in question no longer has application. Said 'Abbayi, this applies to the Shema' read in the evening, but if rain falls before the reading of the Shema' in the morning, the verse in question still has application, for R. Samuel, son of R. Isaac, said (Berakot, 59a): Those morning clouds have no real value, as it is written (Hos., 6.4): "Your goodness is as a morning cloud, and as the dew that early passeth away." Said R. Papa to 'Abbayi: But do not people say: "If there is rain at the opening of the doors (in the morning)—lay down thy bag, O ass-driver, and sleep"? That is no contradiction, for the proverb refers to a case when the rain pours down from a heavy cloud, while R. Samuel refers to a case when the rain comes from a light cloud.

R. 'Abahu further said: The first rainfall is satisfactory if there is enough of it to enter the ground to the depth of a handbreadth; the second is satisfactory when the soil is fit to be used for sealing the mouth of a cask. R. Ḥisda said: If there is rainfall enough to make the soil fit to be used for sealing the mouth of a cask, the verse in Deuteronomy (11.17): "He will shut up (the heavens)," etc., has no application. R. Ḥisda further said: If rain fell before the reading of the verse just mentioned in the Shema', the verse in question no longer has application. Said 'Abbayi, this applies to the Shema' read in the evening, but if rain falls before the reading of the Shema' in the morning, the verse in question still has application, for R. Samuel, son of R. Isaac, said (Berakot, 59a): Those morning clouds have no real value, as it is written (Hos., 6.4): "Your goodness is as a morning cloud, and as the dew that early passeth away." Said R. Papa to 'Abbayi: But do not people say: "If there is rain at the opening of the doors (in the morning)—lay down thy bag, O ass-driver, and sleep"? That is no contradiction, for the proverb refers to a case when the rain pours down from a heavy cloud, while R. Samuel refers to a case when the rain comes from a light cloud.

R. 'Osha'ya said, what is the meaning of the verse (Jerem., 51.13): "O thou that dwellest upon many waters, abundant in treasures"? The verse intimates that it is because she (Babylon) dwells upon many waters that her treasures are abundant. Rab said: Babylonia is rich because she harvests without rain. 'Abbayi said, it is generally accepted that a flooded (swampy) land is better than a dry land.

R. Ze'ira said in the name of R. Huna: If an individual takes upon himself a fast for the next day, he may pray on the following morning the prayer provided for fast days, although he ate and drank during the whole intervening night. If, however, he continued fasting also during the following night, he is not to say on the next morning the prayer provided for fasts. Said R. Joseph: What is the reason of R. Huna? Does he hold that fasting by hours does not count, or does he hold that fasting by hours does count, but that he who fasts by hours is not supposed to say the prayer provided for fasts? Said Abbayi to R. Joseph: He certainly holds that fasting by hours counts and that he who fasts by hours may also say the prayer provided for fasts; in the case under consideration, however, the matter is different, inasmuch as he had not taken upon himself at all the fasting of that intervening night.

The statement that fasting by hours counts holds good only when the person in question did not taste any food during the whole day. Said Abbayi to him. Is not such a fast a complete one?! The statement of R. Ḥisda refers to one who only late in the day made up his mind to fast until evening. R. Ḥisda further said: A fast upon which the sun did not set does not deserve the name of fast. An objection was raised thereto from the Mishnah (below, p. 105): "The 'priests of the guard' fast, but not to the end of the day!" Answer. There they do it merely for the purpose of undergoing some suffering.

(On the nights preceding the fasts) they may eat and drink, etc. The Rabbis have taught: Until what time in the night (preceding a fast) may one eat and drink? Until the morning dawn; this is the opinion of Rabbi. R. Eleazar b. Simeon says, until one hears the crowing of the cock. Said Raba, this applies only to one who has not finished his meal, but if one has finished his meal, he should not start eating again. 'Abbayi objects hereto from the following Baraita: If one has eaten and gotten up, he may eat again! Answer: This refers to one who has not yet put away the table. Some give to the foregoing passage the following wording: Said Raba, this applies only to one who has not yet slept, but if he has slept, he should not start eating again. In objection hereto 'Abbayi quoted: If he slept and then got up, he may eat again! Answer: This refers only to one who merely dozed. What is meant by dozing? Said R. 'Ashi:

(On the nights preceding the fasts) they may eat and drink, etc. The Rabbis have taught: Until what time in the night (preceding a fast) may one eat and drink? Until the morning dawn; this is the opinion of Rabbi. R. Eleazar b. Simeon says, until one hears the crowing of the cock. Said Raba, this applies only to one who has not finished his meal, but if one has finished his meal, he should not start eating again. 'Abbayi objects hereto from the following Baraita: If one has eaten and gotten up, he may eat again! Answer: This refers to one who has not yet put away the table. Some give to the foregoing passage the following wording: Said Raba, this applies only to one who has not yet slept, but if he has slept, he should not start eating again. In objection hereto 'Abbayi quoted: If he slept and then got up, he may eat again! Answer: This refers only to one who merely dozed. What is meant by dozing? Said R. 'Ashi:

'Abbayi and Raba used to wear shoes without soles. Maremar and Mar Zuṭra used to transfer the right shoe to the left foot and the left shoe to the right foot. The scholars of the school of R. 'Ashi, however, wore their shoes in the usual way, agreeing with Samuel, who said, there are no public fasts in Babylonia except the Ninth of Ab.

It is right to forbid all the other actions, because they give pleasure, but why should work be forbidden which causes pain? Said R. Ḥisda in the name of R. Jeremiah b. 'Abba: Scripture says (Joel, 1. 14): "Sanctify ye a fast, call a solemn assembly," which indicates that just as on days of a solemn assembly work is forbidden, so also on fast days. If this is the reason, then, just as on days of solemn assembly work must be stopped on the evening before, so it should be stopped on the evening before fast days! Said R. Zera, to me the matter was thus explained by R. Jeremiah b. 'Abba: Since Scripture says (ibidem): "Gather the elders," the fast must be similar to the gathering of the elders, hence just as the gathering of the elders takes place during the day, so the fast is obligatory only during the day. Said R. Shisha, son of R. 'Idi, this statement supports that of R. Huna, who said: The fast-meeting takes place in the morning. What do they do the whole day? Said 'Abbayi: From morning to midday they consider communal affairs, from midday to evening, one quarter of the day is spent in reading the portions from the Pentateuch and the Prophets and the other quarter in praying and asking for mercy, for it is said (Nehem., 9. 3): "And they stood up in their place, and read in the book of the law of the Lord their God a fourth part of the day; and another fourth part they confessed, and prostrated themselves before the Lord their God."

Said Rafrem b. Papa in the name of R. Ḥisda: On every fast which was decreed for the sake of mourning, like the Ninth of Ab and the fast of a mourner, both warm and cold baths are forbidden; but on fasts which were decreed merely to prevent indulgence in pleasure, like the communal fast, warm, but not cold, baths are forbidden. Said R. 'Idi b. 'Abin, we indeed, read in the Mishnah: "the bath-houses must be closed." Said 'Abbayi to him: Suppose the Mishnah had meant to forbid also cold baths, how should it then have expressed itself? Should it have read: "the rivers must be stopped"? Said R. Shisha, son of R. 'Idi, my father (in making his statement) felt this difficulty: Inasmuch as the Mishnah had said that bathing is forbidden, what was the idea of adding that the bath-houses must be closed? Does this not indicate that only warm baths are forbidden, while cold baths are allowed? It stands proved.

The Elder among them addresses them in words of exhortation. The Rabbis have taught: If there was an elder among them, he addresses them, if not, a scholar addresses them. Are we to assume that the term "elder" here used applies also to one who is not a scholar? Said 'Abbayi, the Rabbis mean to say this: If there is an elder who at the same time is a scholar, this elder and scholar addresses them; if there is not such an elder, a (younger) scholar addresses them, but if there is neither an elder nor a scholar, some man of imposing presence addresses them, saying: Brethren, it is neither sackcloth nor fasting that brings about God's favor, but it is repentance and good deeds, for thus we find that in the case of the people of Nineveh it was not said: And God saw their sackcloth and their fasting, but (Jonah, 3. 10): "And God saw their works, that they turned from their evil way."

What is the meaning of "an elderly person whose youth was spent decently"? Said 'Abbayi, it means one who had no evil reputation in his younger years.

On the first three fast days the priests of the guard fast, but not to the end of the day, etc. The Rabbis have taught: Why was it decreed that the priests of the guard might drink wine by night, but not by day? Because the day-work might become too heavy for those in the sub-division, so that the priests of the guard would have to assist them; why was it decreed that the members of the sub-division should not drink either by day or by night? Because they are usually at work. On the basis of this law it was decreed that every priest who can trace his pedigree to his division and sub-division and knows that the members of that sub-division were appointed to the work, is not allowed to drink wine during that particular day, but if he can trace his pedigree to the chief division, but not to the sub-division, while knowing that the latter was appointed to the work, he is not allowed to drink wine during that entire week; if, however, he is unable to trace his pedigree either to the chief division or the sub-division, but knows that the latter was appointed to the work, he is not allowed to drink wine during that entire year. Rabbi says: I say that from this point of view the priest should never be allowed to drink wine, but what can I do (in favor of such an injunction) seeing that his misfortune has turned out to his benefit. Said 'Abbayi: In accordance with whose view do the priests drink wine now-a-days? According to whose opinion? Of course according to that of Rabbi!

Our Rabbis have taught: A king should have his hair trimmed every day, a high priest every Friday, an ordinary priest once a month. A king everyday—what is the reason? Said R. 'Abba b. Zabda in the name of Rab, because it is written (Is., 33. 17): "Thine eyes shall see the king in his beauty." A high priest every Friday—what is the reason? Said R. Samuel b. R. Isaac, because new divisions of priests come in every Saturday. An ordinary priest once a month—what is the reason? This rule is derived from the occurrence of the word pera' (lock) both in connection with the Nazirite and the priest, for it is written in one place (Ez., 44. 20): "Neither shall they (the priests) shave their heads nor suffer their locks to grow long," and it is written in another place (Num., 6. 5): "He (the Nazirite) shall let the locks of the hair of his head grow long," which leads us to the analogy that just as there (in the instance of the Nazirite) the growing of the locks is meant for a period of thirty days, so also here (in the instance of the priests). But whence do you know it to be so in the case of the Nazirite himself? Scripture (ibid.) uses the word yihyeh (יהיה = he shall be), the numerical value of which is thirty. Said R. Papa to 'Abbayi: Is it not possible that the verse (in Ezekiel) means to say that they should not suffer their locks to grow at all? If it were written, Abbayi replied, "they shall not suffer locks to grow long," your interpretation might be correct, but since it is written, "the locks they shall not suffer to grow long", it indicates that they may have locks, but must not let them grow too long. If so, the law ought to apply also to the priests of the present time! No, the prohibition of growing the hair is analogous to that of drinking of wine, so that just as the latter applies only to the time when they enter the Temple for service, so also the former applies only to the time when they might enter the Temple, but when there is no Temple which they might enter, they may let the hair grow. But is it true that wine is permitted when there is no Temple to enter? Does not the following Baraita intimate the contrary? Rabbi says, I would say that a priest should never drink wine, but what can I do, seeing that his misfortune has turned out to be his benefit, whereupon 'Abbayi asked according to whose view the priests of our time drink wine

Our Rabbis have taught: A king should have his hair trimmed every day, a high priest every Friday, an ordinary priest once a month. A king everyday—what is the reason? Said R. 'Abba b. Zabda in the name of Rab, because it is written (Is., 33. 17): "Thine eyes shall see the king in his beauty." A high priest every Friday—what is the reason? Said R. Samuel b. R. Isaac, because new divisions of priests come in every Saturday. An ordinary priest once a month—what is the reason? This rule is derived from the occurrence of the word pera' (lock) both in connection with the Nazirite and the priest, for it is written in one place (Ez., 44. 20): "Neither shall they (the priests) shave their heads nor suffer their locks to grow long," and it is written in another place (Num., 6. 5): "He (the Nazirite) shall let the locks of the hair of his head grow long," which leads us to the analogy that just as there (in the instance of the Nazirite) the growing of the locks is meant for a period of thirty days, so also here (in the instance of the priests). But whence do you know it to be so in the case of the Nazirite himself? Scripture (ibid.) uses the word yihyeh (יהיה = he shall be), the numerical value of which is thirty. Said R. Papa to 'Abbayi: Is it not possible that the verse (in Ezekiel) means to say that they should not suffer their locks to grow at all? If it were written, Abbayi replied, "they shall not suffer locks to grow long," your interpretation might be correct, but since it is written, "the locks they shall not suffer to grow long", it indicates that they may have locks, but must not let them grow too long. If so, the law ought to apply also to the priests of the present time! No, the prohibition of growing the hair is analogous to that of drinking of wine, so that just as the latter applies only to the time when they enter the Temple for service, so also the former applies only to the time when they might enter the Temple, but when there is no Temple which they might enter, they may let the hair grow. But is it true that wine is permitted when there is no Temple to enter? Does not the following Baraita intimate the contrary? Rabbi says, I would say that a priest should never drink wine, but what can I do, seeing that his misfortune has turned out to be his benefit, whereupon 'Abbayi asked according to whose view the priests of our time drink wine

Our Rabbis have taught: A king should have his hair trimmed every day, a high priest every Friday, an ordinary priest once a month. A king everyday—what is the reason? Said R. 'Abba b. Zabda in the name of Rab, because it is written (Is., 33. 17): "Thine eyes shall see the king in his beauty." A high priest every Friday—what is the reason? Said R. Samuel b. R. Isaac, because new divisions of priests come in every Saturday. An ordinary priest once a month—what is the reason? This rule is derived from the occurrence of the word pera' (lock) both in connection with the Nazirite and the priest, for it is written in one place (Ez., 44. 20): "Neither shall they (the priests) shave their heads nor suffer their locks to grow long," and it is written in another place (Num., 6. 5): "He (the Nazirite) shall let the locks of the hair of his head grow long," which leads us to the analogy that just as there (in the instance of the Nazirite) the growing of the locks is meant for a period of thirty days, so also here (in the instance of the priests). But whence do you know it to be so in the case of the Nazirite himself? Scripture (ibid.) uses the word yihyeh (יהיה = he shall be), the numerical value of which is thirty. Said R. Papa to 'Abbayi: Is it not possible that the verse (in Ezekiel) means to say that they should not suffer their locks to grow at all? If it were written, Abbayi replied, "they shall not suffer locks to grow long," your interpretation might be correct, but since it is written, "the locks they shall not suffer to grow long", it indicates that they may have locks, but must not let them grow too long. If so, the law ought to apply also to the priests of the present time! No, the prohibition of growing the hair is analogous to that of drinking of wine, so that just as the latter applies only to the time when they enter the Temple for service, so also the former applies only to the time when they might enter the Temple, but when there is no Temple which they might enter, they may let the hair grow. But is it true that wine is permitted when there is no Temple to enter? Does not the following Baraita intimate the contrary? Rabbi says, I would say that a priest should never drink wine, but what can I do, seeing that his misfortune has turned out to be his benefit, whereupon 'Abbayi asked according to whose view the priests of our time drink wine

will apply here. There the first of Nisan was mentioned to extend the prohibition to the day preceding. Here the festival is included in order to extend the prohibition to the day following. With whose view does this tally? With that of R. Jose, who said that the prohibition includes "both the preceding and the following day?" If so, why base the inclusion of the twenty-ninth of Adar on the fact that it is the day preceding the first of Nisan, on which day the Daily Offering was established, when the prohibition might have been derived from the fact that it follows upon the twenty-eighth of Adar (which was likewise proclaimed a holiday) as we read: On the twenty-eighth of Adar the good news reached the Jews that they were no longer to be restrained from the study of the Torah? [It had namely happened that the wicked government issued a decree against Israel, that they should not study the Torah nor circumcize their children, and that they should profane the Sabbath, whereupon Judah b. Shammu'a and his colleagues took counsel with a prominent lady with whom all the noblemen of Rome associated, who advised them to make an appeal during the night; they made the appeal during the night, saying: "O Heavens! Are we not your brethren, are we not the sons of one father and one mother? Wherein do we differ from all other nations and tongues, that you issue such cruel decrees against us?", whereupon the decrees were annulled and the day was declared a holiday.] Said 'Abbayi in reply to the above: The twenty-eighth of Adar would be of no avail for the last day if it were a full month. R. 'Ashi said, the same thing would be true if Adar was deficient, for on a day following immediately upon a holiday only fasting is forbidden, while mourning is allowed, whereas the twenty-ninth of Adar, being placed between two holidays, has been made as important as if it were itself a holiday.

'Abba the Bleeder received every day a greeting from the heavenly academy while 'Abbayi received one every Friday, and Raba every year on the eve of the Day of Atonement. 'Abbayi felt discouraged on account of the greater distinction of 'Abba the Bleeder. 'Abbayi was therefore told, "Thou canst not perform deeds like those of 'Abba the Bleeder!" What were the deeds of 'Abba the Bleeder? When he performed the operation (of bleeding), he had a separate place for men and another for women. He had a garment ready in which there were numerous slits, and when a woman came, he made her put it on, so that he should not have to look upon her bare body. Outside of his office he had a place (box) where his fees were to be deposited. Whoever had money could put it in, but those who had none could come in without feeling embarrassed. When he saw a person who was in no position to pay, he would offer him some money, saying to him: "Go, strengthen thyself." One day 'Abbayi sent a pair of scholars to him to find out the truth about him. When they came to his house, he gave them to eat and to drink and laid cushions before them to sleep on.

'Abba the Bleeder received every day a greeting from the heavenly academy while 'Abbayi received one every Friday, and Raba every year on the eve of the Day of Atonement. 'Abbayi felt discouraged on account of the greater distinction of 'Abba the Bleeder. 'Abbayi was therefore told, "Thou canst not perform deeds like those of 'Abba the Bleeder!" What were the deeds of 'Abba the Bleeder? When he performed the operation (of bleeding), he had a separate place for men and another for women. He had a garment ready in which there were numerous slits, and when a woman came, he made her put it on, so that he should not have to look upon her bare body. Outside of his office he had a place (box) where his fees were to be deposited. Whoever had money could put it in, but those who had none could come in without feeling embarrassed. When he saw a person who was in no position to pay, he would offer him some money, saying to him: "Go, strengthen thyself." One day 'Abbayi sent a pair of scholars to him to find out the truth about him. When they came to his house, he gave them to eat and to drink and laid cushions before them to sleep on.

'Abba the Bleeder received every day a greeting from the heavenly academy while 'Abbayi received one every Friday, and Raba every year on the eve of the Day of Atonement. 'Abbayi felt discouraged on account of the greater distinction of 'Abba the Bleeder. 'Abbayi was therefore told, "Thou canst not perform deeds like those of 'Abba the Bleeder!" What were the deeds of 'Abba the Bleeder? When he performed the operation (of bleeding), he had a separate place for men and another for women. He had a garment ready in which there were numerous slits, and when a woman came, he made her put it on, so that he should not have to look upon her bare body. Outside of his office he had a place (box) where his fees were to be deposited. Whoever had money could put it in, but those who had none could come in without feeling embarrassed. When he saw a person who was in no position to pay, he would offer him some money, saying to him: "Go, strengthen thyself." One day 'Abbayi sent a pair of scholars to him to find out the truth about him. When they came to his house, he gave them to eat and to drink and laid cushions before them to sleep on.

'Abba the Bleeder received every day a greeting from the heavenly academy while 'Abbayi received one every Friday, and Raba every year on the eve of the Day of Atonement. 'Abbayi felt discouraged on account of the greater distinction of 'Abba the Bleeder. 'Abbayi was therefore told, "Thou canst not perform deeds like those of 'Abba the Bleeder!" What were the deeds of 'Abba the Bleeder? When he performed the operation (of bleeding), he had a separate place for men and another for women. He had a garment ready in which there were numerous slits, and when a woman came, he made her put it on, so that he should not have to look upon her bare body. Outside of his office he had a place (box) where his fees were to be deposited. Whoever had money could put it in, but those who had none could come in without feeling embarrassed. When he saw a person who was in no position to pay, he would offer him some money, saying to him: "Go, strengthen thyself." One day 'Abbayi sent a pair of scholars to him to find out the truth about him. When they came to his house, he gave them to eat and to drink and laid cushions before them to sleep on.

The next morning the scholars took the cushions with them and brought them to the market place. 'Abbayi then sent for 'Abba, and the scholars requested him to appraise the value of the cushions. 'Abba said, they are worth so and so much. "But, perhaps, they are worth more?" the scholars inquired. "This is what I paid for them," he replied. "Of what did you suspect us?" the scholars asked. "I thought," he said, "the gentlemen happened to be in need of money for some charitable purpose and were ashamed to tell me." "Take them back now," they said. "No," he replied, "from that moment I diverted my mind (from them), considering them consecrated to charity."

R. Eleazar was asked, how long must a rainfall last without our being allowed to pray for its cessation? "Until," he replied, "a man can sit on the Ḳeren 'Ofel and have his foot dabble in the water." Did not another Baraita teach "hand" (instead of feet)? Said 'Abbayi, by saying "foot" the situation is so conceived that the man could also wash his hands while sitting there. Said Rabbah b. Bar Ḥanah: I saw that place, and [while I was standing on it], an Arab riding on a camel and holding a spear in his hand passed beneath me, and he looked to me as small as a flax worm.

It happened that a fast was ordered in Lydda, etc. Why did they not recite the great Hallel before they ate and drank? Both 'Abbayi and Raba said, the great Hallel must be read only

On the ninth of Ab it was decreed that our ancestors should not enter the Land. Whence is this known? It is written (Exod., 40. 17): "And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was reared up;" and it is further written (Num., 10. 11): "And it came to pass in the second year in the second month on the twentieth day of the month, that the cloud was taken up from over the Tabernacle of the testimony." [It was also taught that in the first year Moses had prepared the Tabernacle, but reared it up in the second year and then sent spies.] It is further written (ibid., 10. 33): "And they set forward from the mount of the Lord three days' journey," which R. Ḥama b. Ḥanina interpreted to mean that on that day they turned aside from the Lord. Further it is written (ibid., 11. 4): "And the mixed multitude that was among them fell a lusting, and the children of Israel also wept on their part," etc. Further it is written (ibid., 11. 20): "A whole month" (which brings it to the 22nd of Siwan). Further it is written (ibid., 12. 15): "And Miriam was shut up without the camp seven days" (which brings it to the 29th of Siwan). Further it is written (ibid., 13. 2): "Send thou men," and it is stated in a Baraita that Moses sent the spies on the 29th of Siwan. Further it is written (ibid., 13. 25): "And they returned from spying out the land at the end of forty days." ["Forty days?" It is only forty minus one! Said 'Abbayi, Tammuz of that year was made a full month, as it is written (Lament., 1. 15): "He hath called a solemn assembly against me to crush my young men."] Further it is written (Numb., 14. 1): "And all the congregation lifted up their voice, and cried; and the people wept that night," which verse was thus commented upon by Rabbah in the name of R. Johanan: That day was the ninth of Ab, the Holy One, blessed be He having said to the Israelites: You wept without cause, therefore I shall establish for you a weeping (on that day) that will last throughout generations.

R. Isaac b. Jacob Bar-Giyore sent the following statement in the name of R. Johanan: Although it was said that linen garments are not subject to the law forbidding washing, it is nevertheless forbidden to put on washed linen garments during the week in which the ninth of Ab occurs. Said Rab, this prohibition applies only to the days preceding the ninth (within the same week), but on the days following, the wearing is permitted. Samuel, however, said, it is forbidden even on the days following. An objection was raised from this Baraita: During the week in which the ninth of Ab occurs, one is not allowed to cut one's hair or to wash one's clothes. What is the exact meaning of this law? It is as follows: If the ninth happens to be on Sunday, it is allowed to wash during all the following days of the week; if it be on Monday, Tuesday, Wednesday, or Thursday, it is not allowed to wash on any of the days (of the week) preceding it, while on the days following, it is allowed; if the ninth happens to be on Friday, it is allowed to wash on Thursday for the honor of the Sabbath; if, however, one failed to wash on Thursday, he may do so on Friday from Minḥah time and onward, but prior to Minḥah time it is forbidden. ['Abbayi, however, or, as some say, R. 'Aḥa b. Jacob, deprecated this deed.] If the ninth be on Monday or Thursday, three men are called up to read the Torah, the last one of whom reads also the Haftarah, but if it be on Tuesday or Wednesday, one man reads both the Torah and the Haftarah; R. Jose said, always three men must read the Torah, the last one of whom also reads the Haftarah. Now, is not this Baraita (which teaches explicitly that on the days following the ninth, washing is allowed) a refutation of Samuel? Samuel can answer that the Tannaim differ regarding this matter, for it is taught in a Baraita: If the ninth of Ab or the eve of the ninth of Ab is on Saturday, one may continue eating as much as one wants and one may place on his table a royal banquet like that of king Solomon in his time; cutting the hair and washing clothes are forbidden from the first of the month of Ab to the day of the fast; this is the opinion of R. Meir; R. Judah said, cutting the hair and washing are forbidden during the entire month; Rabban Simeon b. Gamaliel says, they are forbidden only during the week in which the ninth occurs. Another Baraita teaches: Mourning must be observed from the first of the month to the day of the fast; this is the opinion of R. Meir; R. Judah says, it must be observed during the entire month; Rabban Simeon b. Gamaliel says, only during the week in which the ninth occurs.

R. Judah made it obligatory to overturn the couches, but the other Sages did not agree with him. It is taught in a Baraita: The Sages said to R. Judah: If your opinion be accepted, what shall become of pregnant and nursing women? Said R. Judah in reply to the other Sages: I am speaking only of those who can do it. The same is taught also in the following Baraita: The Sages accept R. Judah's opinion in the case of people who can do it (overturn their couches), while R. Judah accedes to the opinion of the Sages in the case of those who can not do it. What then is the difference between the two views? Said 'Abbayi, there is a difference with regard to other couches in the house (upon which he does not sleep), as is evident from this Baraita: One should overturn not only the couch upon which he sleeps, but also all the other couches in the house. Said Raba, the law is in accordance with the version given by the author of our Mishnah, namely that the Sages did not accept R. Judah's opinion at all.