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Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin from Ahab, Ben Kalba Savua` from Kaleb, Rebbi Yannai from Eli, Men Yehudah from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal, Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor.

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.

MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished. A large paragraph is read by two persons, and a small one by an individual in the morning and for musaf; for afternoon prayers they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling because of the honor of Sabbath. On any day of hallel there is no bystanding for morning prayers, on a musaf sacrifice there is no ne`ilah; on an offering of wood there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice there is none for the afternoon prayers; on an offering of wood no ne`ilah. Rebbi Aqiba changed to state following Ben Azzai’s words.

MISHNAH: On Sunday one reads, In the Beginning, there shall be a spread. On Monday, there shall be a spread, the waters shall come together. On Tuesday, the waters shall come together, there shall be lights. On Wednesday, there shall be lights, the water shall swarm. On Thursday, the water shall swarm, the earth shall produce. On Friday, the earth shall produce, the heavens and earth and all their hosts were finished. A large paragraph is read by two persons, and a small one by an individual in the morning and for musaf; for afternoon prayers they were assembling and read by heart as one reads the shema`. Friday afternoon they were not assembling because of the honor of Sabbath. On any day of hallel there is no bystanding for morning prayers, on a musaf sacrifice there is no ne`ilah; on an offering of wood there is none for the afternoon prayers, the words of Rebbi Aqiba. Ben Azzai said to him, so was Rebbi Joshua stating: on a musaf sacrifice there is none for the afternoon prayers; on an offering of wood no ne`ilah. Rebbi Aqiba changed to state following Ben Azzai’s words.

HALAKHAH: Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses. Ḥizqiah said, corresponding to the Ten Commandments. But did we not state, “on Sunday, In the Beginning and there shall be a spread”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits it was evening, it was morning, as a separate verse. But did we not state, “on Monday, there shall be a spread and the waters shall come together”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split. Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day. Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses?

MISHNAH: The times of wood offerings of the priests and the people are nine. On the first of Nisan, the family Araḥ from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav. On the tenth, the family of Senaah from the tribe of Benjamin. On the fifteenth the family of Zatuel from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers on the twentieth. The family of Paḥat Moab from the tribe of Judah on the twentieth of Elul. The family of Adin from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was hallel, musaf, and wood offering.

HALAKHAH: For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood [they would bring of their own]. If those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yasa in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Yose said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and they were fasting but not completing.”

HALAKHAH: For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood [they would bring of their own]. If those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yasa in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Yose said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and they were fasting but not completing.”

What are “the families of the pestle stealers and the fig hackers”? But when Jeroboam ben Nabat installed border guards on the roads which did not permit Israel to make a pilgrimage to Jerusalem, everybody who was qualified and sin-fearing in that generation brought his first fruits, put them in a basket, covered them with dried figs and took the pestle. He takes the basket on his shoulder and the pestle in his hand. When he reaches that guard-post they were asking him, where are you going? He answered him, I am only going to make these few dried figs into a single fig cake with this pestle in my hand. After he had passed this guard, he adorned them and brought them to Jerusalem. Why does one say, the family of Salmai the puller-down? But anybody who was volunteering logs and firewood for the altar brought wood and makes them into a kind of steps, assembles them into a kind of ladder, and puts them on his shoulder. When he reaches that guard he asks him, where are you going? He answers him, I am only going to bring two pigeon chicks from this dovecote over there using the ladder on my shoulder. After he had passed this guard, he disassembled {his package} and brought it to Jerusalem. Since they put themselves in danger for the meritorious deed that merited a good reputation in the world, and about them he says, the remembrance of the just is a blessing.

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.

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.

Rebbi Simeon ben Yohai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem.

Rebbi Simeon ben Yohai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem.

“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.

“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.

Rebbi Simeon ben Yoḥai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem. That is what is written, the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem. But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written, it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached. Only that in Judea one fasts on the act, and in the exile on the news. Rebbi Aqiba explains the first last and the last first; but I am explaining the first first and the last last; and I hold my words more intelligible than Rebbi Aqiba’s words.

Rebbi Simeon ben Yoḥai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem. That is what is written, the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem. But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written, it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached. Only that in Judea one fasts on the act, and in the exile on the news. Rebbi Aqiba explains the first last and the last first; but I am explaining the first first and the last last; and I hold my words more intelligible than Rebbi Aqiba’s words.

“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.

That is what is written, it was in the second year in the second month on the twentieth of the month, etc. And it is written, they travelled from the Eternal’s mountain a distance of three days. Rebbi Zacharia, the son-in-law of Rebbi Levi: {a parable} like children who are freed from <school> (books) and leave to run. On that very day they desired a desire; up to a month, until it will come out of your noses. And the seven days of Miriam; Miriam was secluded outside the camp. And the 40 days of the scouts, they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron etc. They came and found them occupied with the rules for ḥallah and orlah. They said to them, you are not going to enter the Land and you are studying the rules for ḥallah and orlah? Immediately, the entire congregation raised their voices; the people cried in that night. He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. Crying she will cry in the night. Rebbi Simeon ben Yoḥai stated: It is written, Moses heard the people crying for its families, etc. About the six incest prohibitions which Moses forbade them.

He said to them, even so, what did you see? They told him, it is a Land devouring its inhabitants; 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.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

It was stated: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song.

“Bettar was taken.” Rebbi used to preach 24 facts about the Eternal swallowed and showed no mercy, but Rebbi Joḥanan 60. So Rebbi Joḥanan more than Rebbi? Only since Rebbi was closer to the destruction of the Temple, there were there old men remembering, and those would cry and continuously silence him. It was stated: Rebbi Jehudah ben Rebbi Illai said, Baruch my teacher used to preach, the voice is Jacob’s voice but the hands are Esau’s hands. Jacob’s voice cries about what Esau’s hands did at Bettar.

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.

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.

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.

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.

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.

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.

Rebbi Joḥanan said, 80’000 young priests fled into the hollows of the Temple, and all of them were burned. Of all of them only Joshua ben Yehoṣadaq the High Priest was left, as it is said, is he not a wooden poker saved from fire?

MISHNAH: From the start of Av one restricts happy occasions. The week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath. In the day before the Ninth of Av a person may not eat two dishes, he may not eat meat nor drink wine. Rabban Simeon ben Gamliel says, he shall alterate. Rebbi Jehudah obligates him to turn up his couch but the Sages did not agree with him.

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.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

Rebbi Jonah said, what you are saying refers to washing to wear; but washing to mend? So we are saying, this washerman is forbidden to work in his trade? Our Mishnah disagrees with Rebbi Jonah, “the week in which the Ninth of Av falls one is forbidden to barber and to launder, but on Thursday one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.] Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Abbahu. If the Ninth of Av falls on a Sabbath, both weeks are permitted. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]. Does not the nephew of the Great Rebbi Ḥiyya disagree with him? He answered, they disagree explicitly: Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted. How does Rebbi Simeon ben Laqish explain it? He explains it if the Ninth of Av falls on a Sabbath, and one cannot infer anything. Rebbi Isaac ben Eleazar announced at the end of the Ninth of Av, the barbers shall open, any who has to eulogize may eulogize. It is written, I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast. The Southerners have the custom of ḥer holiday, the Sepphoreans have the custom of her month, the Tiberians have the custom of her week. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris.

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

MISHNAH: Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards. What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction. And so it says, Daughters of Zion go out and see king Solomon, etc. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.

HALAKHAH: One understands the Day of Atonement which is atonement for all of Israel. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads. Cahana asked [Rav]. He did all this good deed and it is written about him, against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written, family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written, any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written, cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him, Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins, and Benjamin was not yet born. Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.

HALAKHAH: One understands the Day of Atonement which is atonement for all of Israel. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads. Cahana asked [Rav]. He did all this good deed and it is written about him, against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written, family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written, any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written, cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him, Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins, and Benjamin was not yet born. Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.

“All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box. Put in a box and you are saying so? Because you are doing that, he will lend them.

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

“Places walled from the days of Joshua bin Nun read on the Fifteenth.” Rebbi Simon in the name of Rebbi Joshua ben Levi: They honored the Land of Israel which was desolate in those days and attached it to the days of Joshua bin Nun. Then should not everybody read on the Fifteenth? Rebbi Abbahu analyzed “dwelling, dwelling”. Since “dwelling” mentioned there refers to the days of Joshua bin Nun, so also “dwelling” mentioned here refers to the days of Joshua bin Nun. Then should not everybody read on the Fourteenth? Rebbi Jehudah bar Pazy analyzed “open, openness.” It is said here “openness” and it said there except for very many open towns. Since “open” mentioned there refers to the days of Joshua bin Nun, so also “openness” mentioned here refers to the days of Joshua bin Nun. It was stated: “Rebbi Joshua ben Qorḥa says, from the days of Ahasuerus. Rebbi Yose ben Rebbi Jehudah said to him, what has the reference to Susa the Fortress to do here? If you are inferring from Susa the Fortress then one should read in Susa the Fortress, but not read at any other place.” It seems that there are three Tannaim. The first Tanna intends to say, from the days of Joshua bin Nun. Another Tanna intends to say, from the days of Ahasuerus. Another Tanna intends to say, “town” in any case. It turns out that you may say that Rebbi Joshua ben Qorha and Rebbi Yose ben Rebbi Jehudah say the same, only that each one of them infers from a separate argument; and it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.” Rebbi Ayvo bar Naggari in the name of Rebbi Ḥiyya bar Abba: For example like Ḥamata. Since he only said “like”, therefore Ḥamata itself was walled in the days of Joshua bin Nun. From the following: Fortified towns, Haṣsiddim, Ṣer, and Ḥamat, Raqqat, and Kinneret. Haṣsiddim is Wheat village, Ṣer is next to it, Ḥamat Ḥamata, Raqqat Tiberias, Kinneret, Genezareth. Rebbi Levi objected, is it not written, the prairie to the Kinneret lake? Were there two Genesareths? Or were there only two autonomous districts, like Bet Yeraḥ and Zinbarai, which are towers on Lake Kinneret, where the fortification was abandoned and taken over by Gentiles. Come and see, there one does not read, outside one reads?

Ḥizqiah read it on the Fourteenth and the Fifteenth, since he was apprehensive about what Rebbi Simeon ben Yohay had stated, a person who would sell a dwelling-house in a walled city, that excludes Tiberias whose wall is the lake. Rebbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias; he was not apprehensive about what Rebbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there: “Anything inside the walls is treated as a house of a walled city except fields. Rebbi Meïr says, even fields.” And it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.”

Ḥizqiah read it on the Fourteenth and the Fifteenth, since he was apprehensive about what Rebbi Simeon ben Yohay had stated, a person who would sell a dwelling-house in a walled city, that excludes Tiberias whose wall is the lake. Rebbi Joḥanan read it in the Kifra synagogue and said, this is the main ancient Tiberias; he was not apprehensive about what Rebbi Simeon ben Yoḥay had stated. They were lenient in matters of reading it, as we have stated there: “Anything inside the walls is treated as a house of a walled city except fields. Rebbi Meïr says, even fields.” And it was stated so: “what is close to a walled place and what is seen with it has the same standing as it.”

All the towns which Joshua enumerated are at least one hundred. Rebbi Simeon ben Laqish said, he enumerated those walled. Rebbi Yose bar Ḥanina said, he enumerated those close to the border. The verse supports Rebbi Yose bar Ḥanina: their border was Meḥelef [etc. And Qaḥtat, and Nahallal, and Shimron, and Yedeala, and Bet Leḥem.] Meḥelef, Ḥelef. Me’elon, Aylin. Baṣa`ananim, Basin of Qedesh. And Adami, Damin. Hanneqeb, Ṣaidata. And Yabneel, Kefar Yama. Up to Laqqum, Loqim. And Qaṭtat, Qeṭonit. And Nahallal, Mahlul. And Shimron, Simonieh. And Yedeala, Ḥirieh. And Bet Leḥem, Bet Leḥem Sarieh.

Rebbi Aḥa, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: Lod and Ge-Haḥarašim were walled from the times of Joshua bin Nun. Why did he not say, “and Ono”? Because it is written. But so is Lod and it was mentioned. But because it was stated, “Gamla, Gedor, Hadid, and Ono, and Jerusalem, and those similar to them.” But is it not written, The sons of Elpa‘al: Ever, and Misham, and Shemer; he built Ono and Lod and its dependencies? Rebbi Eleazar ben Rebbi Yose said, it was destroyed in the times of the Concubine at Gibea; Elpa‘al rebuilt it. That is what is written, also all existing towns they put to the fire. Rebbi Ḥanania in the name of Rebbi Phineas: Lod and Ono are Ge-Haḥarašim.

Rebbi Aḥa, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: Lod and Ge-Haḥarašim were walled from the times of Joshua bin Nun. Why did he not say, “and Ono”? Because it is written. But so is Lod and it was mentioned. But because it was stated, “Gamla, Gedor, Hadid, and Ono, and Jerusalem, and those similar to them.” But is it not written, The sons of Elpa‘al: Ever, and Misham, and Shemer; he built Ono and Lod and its dependencies? Rebbi Eleazar ben Rebbi Yose said, it was destroyed in the times of the Concubine at Gibea; Elpa‘al rebuilt it. That is what is written, also all existing towns they put to the fire. Rebbi Ḥanania in the name of Rebbi Phineas: Lod and Ono are Ge-Haḥarašim.

Rebbi Aḥa, Rebbi Jehudah ben Levi, Rebbi Joshua ben Levi in the name of Rebbi: Lod and Ge-Haḥarašim were walled from the times of Joshua bin Nun. Why did he not say, “and Ono”? Because it is written. But so is Lod and it was mentioned. But because it was stated, “Gamla, Gedor, Hadid, and Ono, and Jerusalem, and those similar to them.” But is it not written, The sons of Elpa‘al: Ever, and Misham, and Shemer; he built Ono and Lod and its dependencies? Rebbi Eleazar ben Rebbi Yose said, it was destroyed in the times of the Concubine at Gibea; Elpa‘al rebuilt it. That is what is written, also all existing towns they put to the fire. Rebbi Ḥanania in the name of Rebbi Phineas: Lod and Ono are Ge-Haḥarašim.

Samuel stated: Why do they precede to the market day? So they may provide [water and] food to their brothers in the fortified places. Rebbi Philippos ben Protos said before Rebbi Jonah: Could this mean that it is forbidden for {agricultural} work? He said to him, if from this you can conclude nothing. Are there not the intermediate days of holidays which are forbidden for {agricultural} work but they provide food to their brothers in the fortified places. You only have this from Rebbi, for Rebbi acted demonstratively on two days in the year. He took a bath on the Seventeenth of Tammuz and planted saplings on Purim.

Rebbi Justus ben Rebbi Shunem asked before Rebbi Mana: Did not Ezra institute that one reads in the Torah Mondays, Thursdays, and Sabbath afternoon? And Mordocai and Esther institute on basis of what Ezra will institute in the future? He said to him, he who ordered the Mishnah based it on Scripture: Family and family, city and city, town and town.

“But for the times of offering of wood by the priests.” For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated for them that even if the chamber was full of wood, if those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Sadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and we were fasting but not completing.”

“But for the times of offering of wood by the priests.” For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated for them that even if the chamber was full of wood, if those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering. It was stated, a woman who made a coat for her son has to surrender it to the public. Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rebbi Eleazar ben Rebbi Sadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and we were fasting but not completing.”

“And the Ninth of Av.” Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

“And the Ninth of Av.” Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

“And the Ninth of Av.” Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it it was burned. Why on the Ninth? Because the calamity started on it. So it was stated, on the Seventh they entered, on the Eighth they were misbehaving in it, on the Ninth they started the fire, and on the Tenth it was burned. Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you but it was not said so, but Rebbi wanted to uproot the Ninth of Av which fell on a Sabbath but they did not let him. He said, because it was pushed aside, let it be pushed aside. They said to him, let it be pushed to the next day. In a similar case, that which we stated there: “Rebbi Joḥanan ben Beroqa said, for both of them it says, God blessed them and God said to them, be fruitful and multiply, etc.” Rebbi Eleazar in the Name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Abba bar Zavda said to him, I was with you and it was only said, if she asks to be married the law is on her side. He said about them, two are better than one.

“And the festive offering.” One verse says, the harvest festival, the first fruits of your work. Another verse says, any productive work you shall not do. Rebbi Ḥanania said, how could both verses be sustained? If it falls on a weekday you bring the festival offering and refrain from work. If it falls on the Sabbath, the following day you bring the festival offering and harvest. Rebbi Yose ben Rebbi Abun said, only ears for her dough. As what was stated, “therefore anybody who has an obligation for wood and first fruits. He who says, I am taking upon me {to bring} wood for the altar and logs for the arrangement on that day are forbidden funeral orations, and fasting, and working.”

“And the public assembly.” Rebbi Abba, son of Rebbi Ḥiyya bar Abba, said, because of horn blowing. Rebbi Isaac ben Rebbi Ḥiyya said, because of the platform. Could they not make it the day before? Not to compress the courtyard. Rebbi Mattaniah said, because of you shall not plant any wooden Ashera.

The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Ḥuna: Similar to Friday night and Sabbath day.

The Mishnah is Rebbi Meïr’s, since Rebbi Meïr said, “not to eulogize” one is forbidden to fast, “not to fast” one is permitted to eulogize. “Not to” unspecified is as “not to fast.” Rebbi Jonah said, “these are the days not to fast on them, and partially not to eulogize on them.” Rabban Simeon ben Gamliel said, why does it say “on them” twice? To teach that the night is permitted but the day forbidden. As it was stated, “therefore a person who takes it on himself has to forbid himself in prayer.” Rebbi Yose ben Rebbi Abun said, that he must mention it on the preceding evening. This comes following what Rebbi Ze`ira said in the name of Rav Ḥuna: Similar to Friday night and Sabbath day.

“On the seventeenth of it Gentiles attacked the remainder of the Sopherim at the city of Khalkis and Bet-Zabdin and there was relief.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the {day} itself. What does it come to forbid for Rebbi Yose? Rebbi Yose said, all these matters neither support nor contradict either Rebbi Meïr or Rebbi Yose; they only come to report the days on which miracles were done for Israel. You have to understand that this is so since we have stated: “On the New Moon of Nisan the Daily Offering was settled, one may not eulogize.” Without this is it not already forbidden to him because of the New Moon? “But on Sabbath and holidays one fasts before and after them. What do you understand to be lenient with these and restrictive with those? For these are words of the Torah, and words of the Torah do not need reinforcement. But those are words of the Sopherim, and words of the Sopherim need reinforcement.” That is what you were saying, as long as Megillat Ta`anit was not abolished. But since Megillat Ta`anit was abolished, all these were abolished. Rebbi Ḥanina and Rebbi Joshua ben Levi both said, Megillat Ta`anit was abolished. Rebbi Abba and Rebbi Simon both said, Megillat Ta`anit was abolished. Rebbi Jonathan said, Megillat Ta`anit was abolished. Rebbi Joḥanan said, yesterday I was repeating, “it happened that in Lydda they decided on a fast-day on Ḥanukkah. They said about Rebbi Eliezer that he got a haircut, and about Rebbi Joshua that he took a {thermal} bath. Rebbi Joshua said to them, go and fast because you fasted.” And you are saying, Megillat Ta`anit was abolished? Rebbi Abba said, even if you are saying that Megillat Ta`anit was abolished, Ḥanukkah and Purim were not abolished.

HALAKHAH: The Mishnah if it was intercalated and afterwards they read it; but if they read it and after that it was intercalated it does not apply. The Mishnah does not say so, but “if the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.” Rebbi Simon in the name of Rebbi Joshua ben Levi: it is written, to validate this Purim letter; why does the verse say, the second? But from here that If the Scroll was read during the first Adar and then the year was intercalated one has to read it during the second Adar.

Rav, and Rebbi Ḥanina, and Rebbi Jonathan, and Bar Qappara, and Rebbi Joshua ben Levi said, this scroll had be said to Moses on Sinai; only there is no earlier and later in the Torah. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, Prophets and Hagiographs will in the future be nullified, but the five books of the Torah will never be nullified. What is the reason? A strong voice, never ending. Rebbi Simeon ben Laqish said, also the Esther scroll and practices will never be nullified. It is said here, a strong voice, never ending, and it is said there, their remembrance will not end from their descendants. Practices? His practices are eternal.

Rav, and Rebbi Ḥanina, and Rebbi Jonathan, and Bar Qappara, and Rebbi Joshua ben Levi said, this scroll had be said to Moses on Sinai; only there is no earlier and later in the Torah. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, Prophets and Hagiographs will in the future be nullified, but the five books of the Torah will never be nullified. What is the reason? A strong voice, never ending. Rebbi Simeon ben Laqish said, also the Esther scroll and practices will never be nullified. It is said here, a strong voice, never ending, and it is said there, their remembrance will not end from their descendants. Practices? His practices are eternal.

Rav, and Rebbi Ḥanina, and Rebbi Jonathan, and Bar Qappara, and Rebbi Joshua ben Levi said, this scroll had be said to Moses on Sinai; only there is no earlier and later in the Torah. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, Prophets and Hagiographs will in the future be nullified, but the five books of the Torah will never be nullified. What is the reason? A strong voice, never ending. Rebbi Simeon ben Laqish said, also the Esther scroll and practices will never be nullified. It is said here, a strong voice, never ending, and it is said there, their remembrance will not end from their descendants. Practices? His practices are eternal.

Rebbi Levi in the name of Rebbi Simeon ben Laqish. The Holy One, praiuse to Him, saw that the evil Haman in the future would weigh his money against Israel. He said, it is better that my children’s money should precede this evil one’s money. Therefore one precedes and reads the paragraph about Šeqalim.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar. Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.

Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: That year was intercalary. What is the reason? From day to day, and from month to month, to the twelfth month which is the month of Adar. Is the first Adar additional? Is the second Adar additional? What is the difference between them? Rebbi Samuel ben Rav Isaac said, the two lambs of Pentecost are between them. If it was born on the fifteenth of Adar in a non-intercalary year and it enters an intercalary year; if you are saying that the first Adar is additional, it is a long year. If you are saying that the second Adar is additional, it has only up to the fifteenth of the first Adar. Rebbi Ayvo bar Naggari said, a Mishnah states that the first Adar is additional, as we have stated there: “They testified that one may intercalate the year during all of Adar; for there were those who said, until Purim. They testified that one may intercalate the year conditionally.” This implies that the first Adar is additional. If you would say that the second Adar is the addition, it no longer is the year and he intercalates it? Mar Uqba found two letters. In one was written, “it is good in my eyes and the eyes of my colleagues to add thirty days to the year.” And in one it was written, “it is good in my eyes and the eyes of my colleagues to add a month to the year.” He who says “thirty days” implies that the first Adar is additional; he who says “a month” implies that the second Adar is additional. If from there, you cannot infer anything, as Rebbi Jacob bar Aḥa and Rebbi Yudan from Gezur, Rebbi Simon in the name of Rebbi Joshua ben Levi said, forever both months may be augmented. If he augmented the first and did not augment the second, what he did is well done. Always the Adar close to Nisan is defective.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינָייָן. Rebbi Jehudah says, the Second Adar one writes ת, and it is enough.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינָייָן. Rebbi Jehudah says, the Second Adar one writes ת, and it is enough.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינָייָן. Rebbi Jehudah says, the Second Adar one writes ת, and it is enough.

It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rebbi Abba, Rebbi Jeremiah in the name of Rav, Rebbi Simeon in the name of Rebbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rebbi Ḥuna, the rabbi of Sepphoris said, Rebbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינָייָן. Rebbi Jehudah says, the Second Adar one writes ת, and it is enough.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

“The only difference between Sabbath and the Day of Atonement is that in the first case its intentional desecration is punished by man and in the second case by extirpation.” Therefore, for payment both follow the same rules. This is by Rebbi Neḥoniah ben Haqanah since Rebbi Neḥoniah ben Haqanah says, the Day of Atonement follows the rules of Sabbath for payment. But Rebbi Simeon ben Menassiah says those subject to extirpation equal those subject to capital punishment. What is between them? Rebbi Aḥa in the name of Rebbi Abuna said, a menstruating adolescent girl is between them. Rebbi Mana said, also his wife’s sister is between them. In the opinion of Rebbi Neḥoniah ben Haqanah, just as the Sabbath does not become permitted after its prohibition started; so the Day of Atonement does not become permitted after its prohibition started. However, these may become permitted after their prohibition started, he has to pay. But Rebbi Simeon ben Menassiah said, extirpation applies to the Sabbath and the day of Atonement; extirpation does not apply to these, he has to pay. Rebbi Judah bar Pazi asked: What say these Tannaim about whipping and extirpation? Rebbi Yose said, that is a problem for the rabbis. Rebbi Jonah said, why can we not understand it from what Rebbi Simeon ben Yoḥai stated? As Rebbi Simeon ben Yoḥai stated: Rebbi Tarphon says, extirpation was mentioned for the Sabbath and the Day of Atonement. Since for extirpation mentioned for the Sabbath there can be no whipping connected to extirpation, so for extirpation mentioned for the Day of Atonement there is no whipping in a case involving extirpation. Rebbi Mana said before Rebbi Yose: When do we need this? Not for Rebbi Simeon ben Laqish? But for Rebbi Joḥanan, if he admits flogging in death penalty cases, certainly flogging in extirpation cases, since they disagreed: If somebody slaughters an animal and its young for idolatrous purposes. Rebbi Joḥanan says, if he was cautioned about an animal and its young, he is flogged, about idolatry, he is stoned to death. Rebbi Simeon ben Laqish said, even if he was cautioned about an animal and its young, he is not flogged since he would be stoned to death had he been cautioned about idolatry. He said to him, we need it even for Rebbi Joḥanan! Here are two cases, there it is one case.

According to Rebbi Simeon ben Laqish, what is between these Tannaim and those rabbis? Prohibitions without extirpation. Rebbi Judan said, he who sleeps with a bastard girl is between them. Rebbi Ḥananiah said, he who puts fire to the grain stack of his neighbor on a holiday is between them. These Tannaim think, since there is no extirpation, he pays. Those rabbis think, since there is flogging he does not pay. But then “these are the adolescent girls who can claim a fine” cannot follow the rabbis! Rebbi Mattaniah said, explain it according to everybody if it refers to a bastard male who sleeps with a bastard girl But is his brother’s wife not his sister-in-law? Explain it that the man’s brother had children and had performed the preliminary wedding with a woman when he died and his brother came and raped her.