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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. Rebbi Yose said to Rebbi Ḥanania the brother of Rav Hoshaia, do you remember when we were standing in front of your uncle Rav Hoshaia’s store, Rebbi Ze`ira passed by and we asked him, but he said, this is still problematic for me; Rebbi 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. Rebbi Ḥiyya bar Abba came from Tyre and said in the name of Rebbi Joḥanan, practice is that where one mentions one asks. Rebbi Aḥa preached in the house of study, Rebbi 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”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times.

HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, “what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi 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.” Rebbi Abbamari, the brother of Rebbi 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. Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: 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. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <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. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: 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. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <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. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.

How much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: 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. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <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. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting.

Rav Jehudah bar Ezechiel said, so was my father Ezechiel 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, as one says, the valuation will be reduced. Rebbi Yudan, the father of Rebbi Mattaniah, said, not only that, but He brings them down in measure, as it is said: Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi 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: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

Rav Jehudah bar Ezechiel said, so was my father Ezechiel 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, as one says, the valuation will be reduced. Rebbi Yudan, the father of Rebbi Mattaniah, said, not only that, but He brings them down in measure, as it is said: Water He determined by measure.” Rebbi Yose bar Jacob went to visit Rebbi 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: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

Rebbi Ḥanina bar Yaqqa in the name of Rav Jehudah: 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? Rebbi 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.” [It has been stated: Rebbi Simeon ben Eleazar says, the earth drinks only according to its hardness.]

HALAKHAH: Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt. Rebbi 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 the Day of Atonement] 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? Rebbi Abba bar Zavda, Rebbi Isaac bar Tevlai came in the name of Rebbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast.

HALAKHAH: Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt. Rebbi 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 the Day of Atonement] 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? Rebbi Abba bar Zavda, Rebbi Isaac bar Tevlai came in the name of Rebbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast.

HALAKHAH: Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt. Rebbi 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 the Day of Atonement] 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? Rebbi Abba bar Zavda, Rebbi Isaac bar Tevlai came in the name of Rebbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast.

HALAKHAH: Rebbi Ze`ira 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. But was it not stated, the night is permitted but the day forbidden? Rebbi Ze`ira said, Abba bar Jeremiah confirmed it; assemble the people, at the time of the popular assembly.

“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi 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. Rebbi 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. Rebbi Abba instructed following this Tanna. Rebbi 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.

“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. Rebbi Isaac bar Naḥman visited Rebbi 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. Rebbi Samuel bar Naḥman visited Rebbi 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 Rebbi Shammai walking in the night of a fast day in laced shoes. A student of Rebbi Mana instructed a relative of the Patriarch to wear laced shoes. He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi Joshua ben Levi said, I am asthenic.

“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. Rebbi Isaac bar Naḥman visited Rebbi 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. Rebbi Samuel bar Naḥman visited Rebbi 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 Rebbi Shammai walking in the night of a fast day in laced shoes. A student of Rebbi Mana instructed a relative of the Patriarch to wear laced shoes. He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi 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. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi 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. Rebbi Jonah and Rebbi 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 Rebbi 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 Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

“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. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi 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. Rebbi Jonah and Rebbi 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 Rebbi 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 Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot?

Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives. 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. Rebbi Ḥiyya bar Abba said, by their families they left the Ark; 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. Rebbi Abun said, it is written, in want and hunger infertile. If you see that want comes into the world make your wife infertile. Rebbi Levi said, to Joseph were born two sons, when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself.

Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives. 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. Rebbi Ḥiyya bar Abba said, by their families they left the Ark; 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. Rebbi Abun said, it is written, in want and hunger infertile. If you see that want comes into the world make your wife infertile. Rebbi Levi said, to Joseph were born two sons, when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself.

Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives. 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. Rebbi Ḥiyya bar Abba said, by their families they left the Ark; 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. Rebbi Abun said, it is written, in want and hunger infertile. If you see that want comes into the world make your wife infertile. Rebbi Levi said, to Joseph were born two sons, when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself.

HALAKHAH: Rebbi Yudan son of Rebbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain. Rebbi Yose said, because one does not excessively impose on the community. Rebbi 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? Rebbi Yose ben Rebbi Abun said, for these two cause prices to increase.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi 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 Ab a preliminary marriage is permitted, lest another 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! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi 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 Ab a preliminary marriage is permitted, lest another 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! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

HALAKHAH: “How is the order of the fast days,” etc. Rebbi Ḥiyya bar Abba said, why does one move to the town plaza? To say, we are considered as if exiled before You. Rebbi Joshua ben Levi said, because they prayed in privacy and were not answered; therefore they went public and were publicized. Rebbi 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 Rebbi Ḥuna of Sepphoris said, our forefathers covered it with gold and we covered it with ashes. Rebbi Jacob the Southerner said, why does one blow horns? To say, we are considered as if bellowing like animals before You. Rebbi Levi said, and why does one visit graves? To say, we are considered like dead before You. Rebbi 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.

HALAKHAH: “How is the order of the fast days,” etc. Rebbi Ḥiyya bar Abba said, why does one move to the town plaza? To say, we are considered as if exiled before You. Rebbi Joshua ben Levi said, because they prayed in privacy and were not answered; therefore they went public and were publicized. Rebbi 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 Rebbi Ḥuna of Sepphoris said, our forefathers covered it with gold and we covered it with ashes. Rebbi Jacob the Southerner said, why does one blow horns? To say, we are considered as if bellowing like animals before You. Rebbi Levi said, and why does one visit graves? To say, we are considered like dead before You. Rebbi 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.

Rebbi Yudan ben Rebbi Menashe and Rebbi 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. 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 Rebbi Judah bar Pazi went on a fast day; he said before them, our Brethren, anybody whom the beadle does not reach should take dust and put it on his head.

Rebbi Yudan ben Rebbi Menashe and Rebbi 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. 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 Rebbi Judah bar Pazi went on a fast day; he said before them, our Brethren, anybody whom the beadle does not reach should take dust and put it on his head.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? 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. Rebbi 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 Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? 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. Rebbi 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 Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? 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. Rebbi 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 Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

Explanation. Rebbi Abba bar Zavda, Rebbi Tanḥum bar Ilai, and Rebbi Joshia came to the fast. Rebbi Abba bar Zavda preached: Let us lift our hearts on the palms. Is this possible? May a person take his heart and put it on his hand? So what means “let us lift”? 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. Rebbi 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 Shemaya as oracle. It is not written “their fast” but they submitted, I shall not destroy them. Rebbi Joshia preached: Become improved and improve, let us purify ourselves before we purify others. Since here are people present who calumniate me before Rebbi Joḥanan. But every single one is called to justice. Attending were Rebbi Ḥiyya, Rebbi Issy, and Rebbi Immi. They got up and left.

It is written, and tear your hearts instead of your garments and return to the Eternal, your God, for He is compassionate and merciful. Rebbi 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. Rebbi Samuel bar Naḥman in the name of Rebbi 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. Rebbi Aḥa, Rebbi Tanḥum ben Rebbi Ḥiyya in the name of Rebbi 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. Rebbi 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. Rebbi Levi said, what means “forbearing”? 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, etc. Rebbi 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 wrath. By the time He opened and He took pains, His mercies take over. It was stated in the name of Rebbi Meïr: For the Eternal left His place, He went from mode to mode. He left the mode of judgement and came to the mode of mercy for Israel.

It is written, God is no human that He would lie. Rebbi Samuel bar Naḥman and the rabbis. Rebbi 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? 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.

It is written, God is no human that He would lie. Rebbi Samuel bar Naḥman and the rabbis. Rebbi 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? 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.

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the Tabernacle. Rebbi Ḥiyya bar Ada said, only from And with him Aholiab ben Aḥisamakh to the end of the book.

Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: Corresponding to the eighteen times “commandment” is mentioned in the second description of the Tabernacle. Rebbi Ḥiyya bar Ada said, only from And with him Aholiab ben Aḥisamakh to the end of the book.

The twenty-four of fast days, from where? Rebbi Ḥelbo and Rebbi Samuel bar Naḥman both say, corresponding to the twenty-four times that entreaty, prayer, and supplication are mentioned in Solomon’s prayer.

Rebbi Aḥa bar Isaac in the name of the older Rebbi 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, towards 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.”

HALAKHAH: All benedictions after their seals; one does not say a verse as [after a] benediction. Rebbi Isaac (bar) <ben rebbi> Eleazar objected before Rebbi Yose: Because you say after their seals, one does not say a verse as benediction? They said, (that young man is intelligent,) [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. Rebbi 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 do not violate the rule that no benediction is a verse.

Rebbi Ḥuna in the name of Rebbi 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. Text of G (Genizah): Rebbi Hanania ben Rebbi Isaac said: This entire day our father Abraham saw the ram being caught in this underbrush but freed and leaving, caught in this thicket but freed and leaving. The Holy One, praise to Him, said to Abraham: Abraham, so in the future your descendants will be caught and entangled with governments. Abraham our forefather said to him, Master of the worlds, will this go on forever? He said to him, no. At the end they will be redeemed by the horns of this ram. This is what is written, The Eternal will appear over them

HALAKHAH: It is written: They assembled at Miṣpah, drew water, and poured it out before the Eternal. Did they pour out water? But it teaches that they poured out their heart like water. (They said there)[Samuel said] we sinned before the Eternal. Rebbi 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. But those said before You “we sinned”.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi 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 car. When he came to his car 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 Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi 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 Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi 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 car. When he came to his car 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 Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi 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 Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi 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 car. When he came to his car 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 Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi 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 Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden. [And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed.]

The actions of the rabbis imply that Megillat Ta`anit was abolished. Rebbi Jonathan fasted every New Year’s Day’s eve. Rebbi Abun fasted every Sabbath eve. Rebbi Ze`ira fasted 300 fasts, and some say 900, and disregarded Megillat Ta`anit. Rebbi 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.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi 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. Rebbi Yose ben Rebbi Abun in the name of Rebbi 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.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi 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. Rebbi Yose ben Rebbi Abun in the name of Rebbi 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.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi 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. Rebbi Yose ben Rebbi Abun in the name of Rebbi 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.

HALAKHAH: Simeon bar Abba said, there came a case before Rebbi Joḥanan and he instructed following Rebbi Yose. Rebbi Eleazar was sorry about this; he said, does one disregard the anonymous {Mishnah} and follow an isolated opinion? He found that Rebbi Ḥiyya stated this in the name of Rebbi Meïr. When he understood that Rebbi Ḥiyya stated this in the name of Rebbi Meïr., he said, the old man understands his chapters well. Rebbi Mana asked before Rebbi Yudan: Did not Rebbi Ḥizqiah, Rebbi Abbahu say in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. He said to him, and if not Rebbi, maybe somebody else. How is this? If it is found that Rebbi taught a disagreement and afterwards taught it anonymously, then practice follows the anonymous statement. In a case where Rebbi did not teach a disagreement but others taught it in disagreement and Rebbi taught it anonymously, certainly practice has to follow the anonymous text. There come Rebbi Ḥizqiah, Rebbi Jacob bar Aḥa, Rebbi Simeon bar Abba, in the name of Rebbi Eleazar, every place where Rebbi taught a disagreement and afterwards taught it anonymously, practice follows the anonymous statement. Why does he instruct here following the isolated opinion? Rebbi Samuel bar Ina in the name of Rebbi 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. Rebbi Yose ben Rebbi Abun in the name of Rebbi 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.

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi 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.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah 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.”

HALAKHAH: How much is “started”? Rebbi Abba said, once. Rebbi Yose said, twice. It was acted on following Rebbi Abba. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi 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.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah 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 Rebbi Jehudah. Rebbi Yose says, he fasts and finishes.” Rebbi Ze`ira in the name of Rav Jehudah, Rebbi Immi bar Ezechiel in the name of Rav: Practice follows him who says, he fasts and finishes. Why does he not say, practice follows Rebbi Yose? There are Tannaim who switch the names of the sages. Rebbi Ze`ira in the name of Rav Ḥuna: Even an individual who decided for himself to fast on a Friday fasts and finishes. As the following: Rebbi Bevai was sitting before Rebbi 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 Rebbi Yose.

Rebbi Ze`ira in the name of Rebbi 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. What is written next? The Eternal spoke to me to give orders. Rebbi Jacob bar Idi in the name of Rebbi 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.

Rebbi Joshua ben Yair in the name of Rebbi 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. If only they did not exist. Arabs: unkept tents of robbers, trusted by those who irritate God, those who God brought in His hand. 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. Rebbi Berekhiah, Rebbi Abba bar Cahana, Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair: it is as if I did wrong to them.

HALAKHAH: Rebbi Ḥama bar Uqba in the name of Rebbi 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. Rebbi Samuel bar Naḥman in the name of Rebbi 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. Rebbi 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. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [if you prayed, no one up high will begrudge you, but all will reinforce your power, and all efforts of power. Rebbi Simeon ben Laqish said, if you prayed,] do not keep your mouth narrow, but open your mouth and I shall fill it.

HALAKHAH: Rebbi Ḥama bar Uqba in the name of Rebbi 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. Rebbi Samuel bar Naḥman in the name of Rebbi 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. Rebbi 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. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [if you prayed, no one up high will begrudge you, but all will reinforce your power, and all efforts of power. Rebbi Simeon ben Laqish said, if you prayed,] do not keep your mouth narrow, but open your mouth and I shall fill it.

HALAKHAH: Rebbi Jonah, Simeon bar Abba in the name of Rebbi Joḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah, Rebbi 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.

HALAKHAH: Rebbi Jonah, Simeon bar Abba in the name of Rebbi Joḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah, Rebbi 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.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. 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. 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; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; 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? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. 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. 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; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud. For those humbled you order elevation; 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? But you [said], he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

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, never came a person earlier than me to the synagogue, 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.

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, never came a person earlier than me to the synagogue, 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.

What is the Great Hallel? Rebbi Parnakh in the name of Rebbi Ḥaninah; Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever. Rebbi 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 Rebbi Joḥanan it is understandable, for it is written, He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written, He gives nourishment to all flesh; truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours. Rebbi 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. [Rebbi Mana said, it is ours.] The miracle was great; therefore he said to them, repeat after me what I am saying

What is the Great Hallel? Rebbi Parnakh in the name of Rebbi Ḥaninah; Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever. Rebbi 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 Rebbi Joḥanan it is understandable, for it is written, He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written, He gives nourishment to all flesh; truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours. Rebbi 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. [Rebbi Mana said, it is ours.] The miracle was great; therefore he said to them, repeat after me what I am saying

What is the Great Hallel? Rebbi Parnakh in the name of Rebbi Ḥaninah; Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever. Rebbi 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 Rebbi Joḥanan it is understandable, for it is written, He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written, He gives nourishment to all flesh; truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours. Rebbi 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. [Rebbi Mana said, it is ours.] The miracle was great; therefore he said to them, repeat after me what I am saying

HALAKHAH: “On three occasions,” etc. One understands from three things. One understands that the bystanders (pray) [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 Rebbi Meïr. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of eruvin and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr.

Rebbi Ze`ira, Rebbi Ḥiyya, Rebbi 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. Rebbi Jonah said, Joshua the son of the Circumciser and Rebbi Ze`ira 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.

From where Ne`ilah? Rebbi [Levi] said: Even if you prolong your prayers I shall not hear. From here that everyone who increases his prayers will be answered. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: In all excitement there is something superfluous; and the word of the lips is but for deficit. Hannah, because she prayed too long, reduced the years of Samuel because she said, he shall dwell there forever but “forever” for a Levite is only 50 years, as it is written: at age fifty he should return from the worshipping hosts. But in fact it was 52. Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: when she prayed very long; it follows that everyone who extends his prayers will be answered.

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi 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? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers. Rebbi Abba said to Rav Ḥuna: How may he mention havdalah? Rebbi Jonah said to Rebbi 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? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi <joshua ben> Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.”

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi 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 Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi 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 Rebbi Abba.

Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in Ne`ilah even though there is no Ne`ilah for Sabbath. Rebbi Simon in the name of Rebbi 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 Ne`ilah even though there is no Ne`ilah for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction. Rebbi 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 Rebbi Abba.

And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi 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.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah 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.”

And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi 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.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah 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.”

Isaac the trader asked Rebbi 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. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi 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.

Isaac the trader asked Rebbi 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. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon. Bar Shelemiah the scribe asked Rebbi 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.

Rebbi commanded (Abba who was) his speaker <abdan>: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi 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. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi 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, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi 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 Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi 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 Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi 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.

Rebbi commanded (Abba who was) his speaker <abdan>: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi 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. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi 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, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi 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 Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi 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 Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi 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.

Rebbi commanded (Abba who was) his speaker <abdan>: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight. Rebbi 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. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi 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, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi 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 Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi 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 Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi 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.

Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that Ne`ilah does not free one from evening prayers. He who holds that it is voluntary, holds that Ne`ilah frees one from evening prayers.

From where that the song is called atonement? Ḥinena the father of Bar Nata in the name of Rebbi Banaia: and to atone for the Children of Israel, that is the song. From where that the song invalidates? Rebbi Jacob bar Aḥa, Rebbi Simeon βουλευτής , in the name of Rebbi Ḥanina, and to atone for the Children of Israel, that is the song.

From where that the song is called atonement? Ḥinena the father of Bar Nata in the name of Rebbi Banaia: and to atone for the Children of Israel, that is the song. From where that the song invalidates? Rebbi Jacob bar Aḥa, Rebbi Simeon βουλευτής , in the name of Rebbi Ḥanina, and to atone for the Children of Israel, that is the song.

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi 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, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar, other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen. The cycle came back to Eleazar.

Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi 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, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: One clan, one clan selected from Eleazar, other clans were added for him; and selected, selected for Ithamar, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: For Ḥezir, seventeen. The cycle came back to Eleazar.

Rebbi 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 Rebbi Ḥama bar Ḥanina first. Why did he not ordain him himself? Rebbi Derosa said, because the Sepphoreans complained about him. And because of complaints one acts? Rebbi Eleazar ben Rebbi Yose said, because he corrected him in public. Rebbi was sitting, stating: Their refugees will remember Me, on the mountains like valley doves, all of them cooing. 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 Rebbi 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 Rebbi Ephes the Southerner precedes me, I have to be the second. Rebbi Ḥanina accepted to be ordained as third.

[It was stated:] “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.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches.

Rebbi Jacob bar Aḥa in the name of Rebbi 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” All three are in one verse: I shall put My word in your mouth, 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, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people, these are Israel. Rebbi 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. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.

Rebbi Jacob bar Aḥa in the name of Rebbi 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” All three are in one verse: I shall put My word in your mouth, 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, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth, these are the sacrifices, and to say to Zion, you are My people, these are Israel. Rebbi 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. Rebbi Mana said, and all are in one verse, judge truth and law of peace in your gates.

The verse supports Rebbi 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 not today to the meal? Rebbi Ḥiyya bar Abba said, Rebbi 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.

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. Moses ascended. 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 tarried in descending from the Mountain. 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, etc. And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp. 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. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi 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. Rebbi Ḥilkiah in the name of Rebbi 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, 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. Rebbi Ismael 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. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths 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, peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] I grabbed the two tablets. It was stated in the name of Rebbi Nehemiah, the writing itself flew off. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi 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.” Rebbi Simon said in the name of Rebbi 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 Rebbi Yehudah bar Abba testify that the perpetual morning sacrifice was brought at four hours. Rebbi 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) [clawed] 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.

“And the city was breached.” It is written, on the Ninth of the month the city was breached, and you are saying so? Rebbi 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. What “hurrah”? If you are saying on the first of Av, it still was not burned. If you are saying on the first of Ellul, cannot in one day and night the messenger leave Jerusalem and arrive at Tyre? But here is an erroneous computation. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi 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. Rebbi Simeon ben Laqish 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. Rebbi 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. Rebbi Abuna said, an indication, I am seeing an almond stick. 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.

“Apostomos burned the Torah.” Where did he burn it? Rebbi 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,” Manasse’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 Rebbi Banaia: Because most of the community did not accept it as obligation. Rebbi Joshua ben Levi said, all that happened on this was repeated, all that happened on that was not repeated. Rebbi Levi said, it is written, which a person shall do and live by them, and the light in a person’s eyes only returns after 40 days.

He said to them, even so, what did you see? They told him, it is a Land devouring its inhabitants; 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. You knew what I made you in their eyes. Rebbi Simeon ben Laqish said, they said things against Heaven: for he is stronger than Him; even He can do nothing against them. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: with a big uproar, by the noise of the big (word) [uproar] which you pronounced, He started a fire which broke its branches.

Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have] come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers were encircling Bettar, 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. Three and a half years did Hadrian encircle Bettar. Rebbi 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 Rebbi 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 Rebbi 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. You killed Rebbi 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 Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. 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. 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 Bettar, 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. 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 Bettar 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.

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; Rebbi 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 travellers. 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. Rebbi 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. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

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; Rebbi 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 travellers. 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. Rebbi 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. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.

It was stated: Rebbi 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. Rebbi 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. Rebbi Ḥanina the son of Rebbi 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? Rebbi Ḥuna (bar Joseph) <in the name of rav joseph> said, they went into exile through the abyss end returned through the abyss.

HALAKHAH: Rebbi 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. Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi 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, lest another 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! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

HALAKHAH: Rebbi 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. Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi 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, lest another 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! And here, he says so? That means, that he should not forestall him in prayer. Even so, it would not be permanent.