rebbi

Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya. Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. It only comes to teach you that the obligations apply to the Second Adar. Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it is only reasonable for the past; but for the future? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so, with your hand you uproot the time of walled places.

Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya. Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. It only comes to teach you that the obligations apply to the Second Adar. Rebbi Yose and Rebbi Aḥa were sitting together. Rebbi Yose said to Rebbi Aḥa, it is only reasonable for the past; but for the future? And did we not state, at a place where one is used to read it on two days, one reads it on two days? He said to him, I also am of this opinion. Rebbi Mana said, this is correct. If somebody read it on the Fourteenth and read it again on the Fifteenth, would one not listen to him? If you are saying so, with your hand you uproot the time of walled places.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

Naḥman the son of Rebbi Samuel bar Naḥman: Joy and enjoyment, this implies that eulogies are forbidden. And festive dinner, this implies that fasting is forbidden. And holiday, this implies that work is forbidden. Rebbi Ḥelbo said, many times I sat before Rebbi Samuel bar Naḥman but did not hear these things from him. He said to him, did you hear all the traditions which my father had? The action of Rebbi disagrees, 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 Ḥabiba in the names of the Rabbis of there: Any place where it is written holiday it is not written theyaccepted, and any place where it is written they accepted it is not written holiday. And here it is written holiday and it is written they accepted? Rebbi Simon in the name of Rebbi Samuel bar Naḥman: Family and family, these are the hamlets. City and city, these are the fortified places. Town and town, these are the small towns.

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.

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.

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.

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.

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.

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.

HALAKHAH: In all cases where we are stating “if it falls” it refers to the Fourteenth. Rebbi Yose said, the Mishnah implies this, “walled cities the next day.” Rebbi Yose said, there is no “if it falls on Monday”, [there is no] “if it falls on the Sabbath.” If it falls on Monday, the Great Fast Day is on Sunday; if it falls on the Sabbath, the Great Fast Day falls on Friday.

HALAKHAH: In all cases where we are stating “if it falls” it refers to the Fourteenth. Rebbi Yose said, the Mishnah implies this, “walled cities the next day.” Rebbi Yose said, there is no “if it falls on Monday”, [there is no] “if it falls on the Sabbath.” If it falls on Monday, the Great Fast Day is on Sunday; if it falls on the Sabbath, the Great Fast Day falls on Friday.

HALAKHAH: They asked before Rebbi Ze`ira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on] the Sabbath? It was found stated, Hamlets [and villages] and walled cities may read together; and this Tanna does not show (respect) [even] for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah.

HALAKHAH: They asked before Rebbi Ze`ira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on] the Sabbath? It was found stated, Hamlets [and villages] and walled cities may read together; and this Tanna does not show (respect) [even] for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah.

HALAKHAH: They asked before Rebbi Ze`ira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on] the Sabbath? It was found stated, Hamlets [and villages] and walled cities may read together; and this Tanna does not show (respect) [even] for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah.

HALAKHAH: They asked before Rebbi Ze`ira: Come and see, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, it is being pushed to the market day! Rebbi La said, because of the honor of walled cities, that one should not say, we saw walled cities and villages read at the same day. Then it should not be pushed to the market day, that one should not say, we saw hamlets and villages read on the same day. Then if it falls on Monday, falls on [Thursday, falls on] the Sabbath? It was found stated, Hamlets [and villages] and walled cities may read together; and this Tanna does not show (respect) [even] for any creature. He holds that walled cities cannot precede villages; he holds that any which is pushed away is pushed to the market day. “Rebbi says, all shall be pushed to the market day.” For he holds that walled cities cannot precede villages; for he holds that any which is pushed away is pushed to the market day. How does one act? Rebbi Yose said, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

They asked before Rebbi Ze`ira: As you are saying there, if it falls so that in walled cities one should read on the Sabbath, one reads on Friday. If it falls so that in villages one should read on the Sabbath, should one not read it on Friday? But the Mishnah must be by two Tannaim. The first Tanna is of the opinion that any which is pushed away is pushed to the market day. [The other Tanna is of the opinion that not everything which is pushed away is pushed to the market day.] He said to them, so says Rav: it is one Tanna. Why did they say, if for walled cities it falls on a Sabbath, one reads it on Friday? Because Rebbi Ḥelbo, Rebbi Ḥuna in the name of the Great Rebbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. And similarly, if for villages it would fall on the Sabbath; as Rebbi Ḥelbo said, the Thirteenth was a day of war. It proves for itself that it was not a day of comfort. It is found stated, hamlets read on Friday; large villages are pushed to the market day, and walled cities after the Sabbath. How does one act? Rebbi Yose said, it is impossible, but if one would be possible, following the Mishnah.

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

Rebbi Abba in the name of Rav Jehudah: In any case they said, it should be pushed away from its place, only with ten. But we see Rabbis even single? Rebbi Abuna in the name of Rebbi Assi: In any case they said, any that is pushed to the market day, only with ten. Rebbi Ḥanania said, Rav Ḥuna and Rav Jehudah disagree. One says, only with ten; the other one says, even singly. The one who said only for ten objected to the one who said even singly: then why does he not read at his place?

Rebbi said, the Mishnah comes out on the Eleventh, the Twelfth, the Thirteenth, the Fourteenth, the Fifteenth.

MISHNAH: What is a large village? Any in which there are ten unoccupied people. Less than that is a hamlet. About these it was said that one precedes and does not trail. But for the times of offering of wood by the priests and the people, and the Ninth of Av, and the festive offering, and the public assembly, one trails but does not precede. Even though they said, one precedes but does not trail, one is permitted to eulogize, and to fast, and gifts to the poor. Rebbi Jehudah said, when has this been said? At places where one assembles Monday and Thursday. But at a place where one assembles neither Monday nor Thursday one reads on its time.

“About these it was said that one precedes and does not trail.” Reading the Scroll and paying the Sheqel tax one precedes and does not trail; the Meal of the New Moon and the Purim Meal one trails but does not precede. Rebbi Ze`ira said before Rebbi Abbahu: then could one make it on the Sabbath? He answered him, to make them days of drinking and joy; those whose joy depends on the court; this excludes those whose joy depends on Heaven.

“About these it was said that one precedes and does not trail.” Reading the Scroll and paying the Sheqel tax one precedes and does not trail; the Meal of the New Moon and the Purim Meal one trails but does not precede. Rebbi Ze`ira said before Rebbi Abbahu: then could one make it on the Sabbath? He answered him, to make them days of drinking and joy; those whose joy depends on the court; this excludes those whose joy depends on Heaven.

“ The Purim collection is for Purim. Rebbi Eleazar said, only that the poor should not change it from its destination to {buy from it} laces for his shoes. One does not check eligibility for the money given as Purim charity; one gives to anybody who extends his hand to take.” One may not change Purim monies; does this imply that other {charity} monies one may change? But the intended use of any monies may be changed before they are given into the hands of the administrators; after they are given into the hands of the administrators they may not be changed.

“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.”

“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.”

“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.”

“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.”

“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.”

“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.”

“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 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 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 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 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 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 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.

“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.

“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.

“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.

“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.

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.

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.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

The Mishnah either follows Rebbi Yose on the eleventh or Rebbi Meïr on the twelfth. But it is difficult for Rebbi Meïr. Was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the thirteenth of it is Nikanor Day.” What is Nikanor Day? “A commander of the Greek government was passing by on his way to Alexandria when he saw Jerusalem, and insulted, blasphemed, and vituperated and said, when I shall return in peace I shall destroy this tower One of the Hasmoneans went out against him, killed his soldiers until he came to his car When he came to his car he hacked off his hand and cut off his head, stuck them on a piece of wood and wrote under it, the mouth which spoke in guilt and the hand stretched out in haughtiness, and hang it on a pole outside Jerusalem.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself it forbidden because of the fourteenth. It comes to inform you that eulogies are forbidden. And also for Rebbi Meïr it is not difficult; was it not stated, “on the twelfth of it is Tirion Day?” But Rebbi Jacob bar Aḥa said, Tirion Day was disestablished; the day when Julianus and Pappos were killed. “On the fourteenth and the fifteenth is Purim, not to eulogize. On the sixteenth they started to build the wall of Jerusalem, not to eulogize.” In Rebbi Meïr’s opinion it is understandable, it comes to forbid the previous day. What does it come to forbid for Rebbi Yose? To forbid the day before he does not need since itself is forbidden because of the fifteenth. It comes to inform you that eulogies are forbidden.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.

“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.