thursday

[Thursday]. On the fifth day I commanded the sea, that it should bring forth fishes, and feathered birds of many varieties, and all animals creeping over the earth, going forth over the earth on four legs, and soaring in the air, male sex and female, and every soul breathing the spirit of life.

It must, therefore, be understood that the planets have their dominion over the day which approacheth nearest unto the name which is given and attributed unto them -- viz., over Saturday, Saturn; Thursday, Jupiter; Tuesday, Mars; Sunday, the Sun; Friday, Venus; Wednesday, Mercury; and Monday, the Moon.

The men of the guard are permitted to drink wine in the evenings but not during the day, but the men of the father’s house may not [drink wine] either on the day or on the preceding evening. Both the men of the guard and the men of the ma'amad may not cut their hair nor wash their clothes, but on Thursday they may [do so] in honor of Shabbat.

They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].

They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].

They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].

They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].

They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].

The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.

The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person. [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.

During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him.

How so? If the fourteenth [of Adar] falls on Monday, the villages and large towns read on that day and the walled places on the next day. If it falls on Tuesday or on Wednesday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled places on the next day. If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day. If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day. If it falls on Shabbat, the villages and large towns move the reading up to the day of gathering, and the walled places read on the next day. If it falls on Sunday, the villages move the reading up to the day of gathering, the large towns read on that day, and the walled cities on the day following.

On Hanukkah they read the section of the princes (Numbers. On Purim, “And Amalek came” (Exodus 17:8). On Rosh Hodesh, “And on the first of your months” (Numbers 28:11). On Maamadot, the account of the creation (Genesis 1:1-2:3). On fast days, the blessings and curses (Leviticus 26:3 ff and Deuteronomy. They do not interrupt while reading the curses, but rather one reads them all. On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says, “And Moshe declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44) it is their mitzvah that each should be read in its appropriate time.

One who opened his jar [of wine] or broke into his dough [to sell them] on account of the festival [and an am haaretz touched the wine or dough]: Rabbi Judah says: he may finish [selling them after the festival]; But the sages say: he may not finish. When the festival was over, they undertook the purification of the Temple court. If the festival ended on Friday, they did not undertake [the purification of the Temple court] because of the honor of the Shabbat. Rabbi Judah said: even not on Thursday, for the priests are not free.

Rebbi Zeïra, Rebbi Eleazar ben Antigonos in the name of Rebbi Eleazar ben Rebbi Yannai in the name of the important Rebbi Yehudah: If he did not recite Havdalah at the end of Sabbath, he recites even on Thursday. That is restricted to Havdalah proper, but “illuminating fire” he may say only immediately.

One sends letters through a Gentile neither on Friday nor on Thursday. The House of Shammai forbid even on Wednesday but the House of Hillel permit. They said about Rebbi Jose the Cohen that his handwriting never was found in the hand of a Gentile.

One embarks on the ocean neither on Friday nor on Thursday. The House of Shammai forbid even on Wednesday but the House of Hillel permit. If it is not dangerous, as from Tyre to Sidon, it is permitted.

There we have stated: “A flask which had been immersed on the same day and [they filled it] from an amphora with ṭevel tithe, if he said that this shall be heave of the tithe after nightfall then it is heave of the tithe. If he said this is eruv, he did not say anything.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba] asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall? Rebbi Jeremiah in the name of Rebbi Zeˋira: There it is everybody’s opinion. But here he acquires a place for Sabbath rest for two days while it still is a working day. Rebbi Ḥaggai asked, if it was Thursday and he said, this should acquire for me a place for Sabbath rest, in Rebbi Eliezer’s opinion he acquired, in (Rav’s) [the rabbis’] opinion did he not acquire? Rebbi Yose said, why can a person not make an eruv from holiday to Sabbath? Because a person makes an eruv from Sabbath eve to the Sabbath. But here, since he can make an eruv from Sabbath eve to the Sabbath, he may make an eruv even from Thursday to the Sabbath. “Rebbi Eliezer said to them, do you not agree with me that if he used a loaf to make an eruv for the first day, that he may use a loaf to make an eruv for the second day, that if he ate it on the first day it is an eruv for the first day but is not an eruv for the second? Therefore these are two sanctities. They answered him, do you not agree with us that a person does not make a new eruv on a holiday? Therefore it is one sanctity.”

There we have stated: “A flask which had been immersed on the same day and [they filled it] from an amphora with ṭevel tithe, if he said that this shall be heave of the tithe after nightfall then it is heave of the tithe. If he said this is eruv, he did not say anything.” Rebbi Jonah said, Rebbi Ḥama bar (Aqiba) [Uqba] asked, is this Mishnah not following Rebbi Eliezer, since Rebbi Eliezer said, one does not make an eruv for a person after nightfall? Rebbi Jeremiah in the name of Rebbi Zeˋira: There it is everybody’s opinion. But here he acquires a place for Sabbath rest for two days while it still is a working day. Rebbi Ḥaggai asked, if it was Thursday and he said, this should acquire for me a place for Sabbath rest, in Rebbi Eliezer’s opinion he acquired, in (Rav’s) [the rabbis’] opinion did he not acquire? Rebbi Yose said, why can a person not make an eruv from holiday to Sabbath? Because a person makes an eruv from Sabbath eve to the Sabbath. But here, since he can make an eruv from Sabbath eve to the Sabbath, he may make an eruv even from Thursday to the Sabbath. “Rebbi Eliezer said to them, do you not agree with me that if he used a loaf to make an eruv for the first day, that he may use a loaf to make an eruv for the second day, that if he ate it on the first day it is an eruv for the first day but is not an eruv for the second? Therefore these are two sanctities. They answered him, do you not agree with us that a person does not make a new eruv on a holiday? Therefore it is one sanctity.”

Everything they made dependent on usage. If women use not to work after the end of the Sabbath, it is no [{legitimate} usage]; until the end of the seder it is [{legitimate} usage]. On Monday and Thursday, it is no [{legitimate} usage], to the end of the fast-day prayers it is [legitimate] usage. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is {legitimate} usage. On the day of the New Moon it is {legitimate} usage. Rebbi Zeˋira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

HALAKHAH: Rebbi Samuel bar Naḥman said, because of what had happened. Once there was a rumor in the city that Saracens had come and took them, and the Levites spoiled the song. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira that the colleagues asked before Rebbi Samuel bar Naḥman, in whose name does the rabbi say this? He said to them, that is like you who have many teachers! In the name of Rebbi Joshua ben Levi did he say it. But Rebbi La brought the reason for the practice, as it was stated: They were saying the song of Thursday, shout with joy for our mighty God. But on New Year’s Day they were saying, I removed his shoulder from hardship. If the holiday fell on Thursday, in the morning they did say, shout with joy for our mighty God. In the afternoon they did say, I removed his shoulder from hardship; if they came after the afternoon prayers, they would say, shout with joy for our mighty God. Would they not say the song twice?

HALAKHAH: Rebbi Samuel bar Naḥman said, because of what had happened. Once there was a rumor in the city that Saracens had come and took them, and the Levites spoiled the song. Rebbi Aḥa bar Pappus said before Rebbi Ze`ira that the colleagues asked before Rebbi Samuel bar Naḥman, in whose name does the rabbi say this? He said to them, that is like you who have many teachers! In the name of Rebbi Joshua ben Levi did he say it. But Rebbi La brought the reason for the practice, as it was stated: They were saying the song of Thursday, shout with joy for our mighty God. But on New Year’s Day they were saying, I removed his shoulder from hardship. If the holiday fell on Thursday, in the morning they did say, shout with joy for our mighty God. In the afternoon they did say, I removed his shoulder from hardship; if they came after the afternoon prayers, they would say, shout with joy for our mighty God. Would they not say the song twice?

If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down.

MISHNAH: On the first three fast days, the people of the watch fast but do not finish, but the people of the clan do not fast. On the second three the people of the watch fast and finish, but the people of the clan fast and did not finish. On the last seven both fast and finish, the words of Rebbi Joshua. But the Sages say, on the first three fast days neither of them did fast. On the second three the people of the watch fast but do not finish, but the people of the clan do not fast. On the last seven the people of the watch fast and finish, but the people of the clan fast and do not finish. The people of the watch are permitted to drink wine during nights but not during days. The people of the clan neither by day nor by night. The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.

“The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, Rebbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There, we have stated: “The following do (wash their garments) [shave] on the holiday: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted {the excommunication.}” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed.

MISHNAH: One does not decide about a public fast on Thursdays in order not to inflate prices, but the first three fast days on Monday, Thursday, and Monday, and the second three on Thursday, Monday, Thursday. Rebbi Yose says, just as the first one not on Thursdays so not the second ones. Nor the last ones.

MISHNAH: One does not decide about a public fast on Thursdays in order not to inflate prices, but the first three fast days on Monday, Thursday, and Monday, and the second three on Thursday, Monday, Thursday. Rebbi Yose says, just as the first one not on Thursdays so not the second ones. Nor the last ones.

MISHNAH: One does not decide about a public fast on Thursdays in order not to inflate prices, but the first three fast days on Monday, Thursday, and Monday, and the second three on Thursday, Monday, Thursday. Rebbi Yose says, just as the first one not on Thursdays so not the second ones. Nor the last ones.

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday, Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did.

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday, Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did.

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

It was stated: The people of the watch are fasting every day. On Monday they were fasting for travellers at sea; God commanded, there shall be a spread in midst of the water. On Tuesday they are fasting for road travellers; God commanded, the waters under the sky shall congregate. On Wednesday they are fasting for children that diphteria should not develop in their mouths; God commanded, there shall be lights. “Curses” is written. On Thursday they are fasting that pregnant women should not miscarry and that the children of nursing women should not die; God commanded, let the waters teem with living creepers. They fasted neither on Friday nor on Sunday in order to honor the Sabbath. It was stated: The Great Synhedrion was fasting with them. Can the Synhedrion fast every day? They split themselves into clans. “One does not fast for two reasons simultaneously, from the following: we rose and asked of our God for this.” Rebbi Tanḥuma said, not because of this but because of the following, to ask for mercy from the God of Heaven for this secret. For if there were two reasons, such as a drought and locusts, one blows the shofar about them. When Rebbi Ḥaggai went for a fast, he said before them: Our brothers, even though in our hearts are many worries, this is for what we came.

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

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

MISHNAH: If it falls on Thursday, hamlets and large villages read on this day, but walled cities on the next day. If it falls on Friday, hamlets precede to the market day, large villages and walled cities read on this day. If it falls on the Sabbath, hamlets and large villages precede and read on the market day, but walled cities on the next day.

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.

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.

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.

MISHNAH: On Ḥanukkah, about the princes. On Purim, Amaleq came. On New Moons, on the start of your months. For the bystanders, the Creation. On fast days, blessings and curses. One does not interrupt curses, but one person reads them entirely. On Monday, Thursday, and Sabbath afternoon one reads regularly but they may not count it in the series, as it is said, Moses spoke to the Children of Israel about the holidays of the Eternal; the obligation is that each one be read in its time.

MISHNAH: One who reads the scroll either stands or sits. If one read it or two read it, one has fulfilled his obligation. On a place where one is used to recite a benediction, he has to recite the benediction; where one is used not to recite a benediction, he does not recite the benediction. On Monday, Thursday and Sabbath afternoon three are reading, no less and no more, and one does not conclude with a Prophet. The one who starts and the one who ends in the Torah recites the benediction, before or after.

MISHNAH: If one opens a barrel, or one starts to sell his dough, on the holiday, Rebbi Jehudah says, he may finish, but the Sages say, he may not finish. After the holiday one proclaims the purity of the courtyard. If the holiday was over on a Friday one did not go over it because of the honor of the Sabbath. Rebbi Jehudah says, also not if the holiday was over on Thursday since the priests are not free.

Rebbi Simon in the name of Rebbi Joshua ben Levi: If a holiday falls on a Friday, one eats making Sabbath after the holiday like the holiday. Rebbi Ze`ira said, a baraita states this: The eve of Passover is like Passover, the day of slaughter is like Pentecost. Rebbi Ḥananiah said, we also stated more than this: “Rebbi Jehudah says, also not if the holiday was over on Thursday since the priests are not free.”

HALAKHAH: “And the following shave on the holiday: He who comes from overseas, or from being kidnapped, or leaves jail.” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed. There, we have stated: “The people of the watch and those of the bystanders are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, <rebbi yasa> in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed.

Rebbi Eleazar in the name of Rebbi Yose ben Zimra: The reason of that Tanna: “Be fruitful and multiply, fill the earth and conquer it.” It is written “he shall conquer it.” Who usually conquers? The man, not the woman. Rebbi Jeremiah, Rebbi Abbahu, Rebbi Isaac bar Marion, in the name of Rebbi Ḥanina: Practice follows Rebbi Joḥanan ben Beroqa. Rebbi Jacob bar Aḥa and Rebbi Jacob bar Idi, Rebbi Isaac bar Ḥaqula in the name of Rebbi Jehudah Neśia: If she requests to be married, she has the law on her side. 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 that if she requests to be married, she has the law on her side. In a similar case, referring to what we have stated there: “In the week in which the Ninth of Av falls, it is forbidden to get a haircut and to wash. But on Thursday one is permitted, in preparation for the Sabbath.” Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to do away with the Ninth of Av but they did not let him. Rebbi Eleazar said to him, I was with you and it was only said that Rebbi wanted to do away with the Ninth of Av which happened to be on the Sabbath but they did not let him. He said, since it is pushed away, let it be pushed away. They said to him, it should be pushed to the next day. He recited on these: “Two are better than one.”

MISHNAH: A virgin is married on Wednesday and a widow on Thursday, for in smaller towns court convenes two times per week, on Monday and Thursday, so if he has a complaint about virginity he can quickly go to court

MISHNAH: A virgin is married on Wednesday and a widow on Thursday, for in smaller towns court convenes two times per week, on Monday and Thursday, so if he has a complaint about virginity he can quickly go to court

“A widow [is married] on Thursday.” For if you would let him [marry] any other day of the year, he would go to work the next morning. Since you tell him, on a Thursday, he enjoys himself with her on Thursday, Friday, and Sabbath.

“A widow [is married] on Thursday.” For if you would let him [marry] any other day of the year, he would go to work the next morning. Since you tell him, on a Thursday, he enjoys himself with her on Thursday, Friday, and Sabbath.

“A widow [is married] on Thursday.” For if you would let him [marry] any other day of the year, he would go to work the next morning. Since you tell him, on a Thursday, he enjoys himself with her on Thursday, Friday, and Sabbath.

When the time came and they were not definitively married, they eat from his property and [do not] eat heave. If the husbands died, they eat from his property and eat heave. Samuel, the brother of Rebbi Berekhiah, said: Only if the time was up on a Wednesday. What if the time was up on Tuesday or Thursday? Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Rebbi Ḥanina and Levi: Both say that he is as if the Sages had jailed him. Rebbi Joshua ben Levi said, if the delay is his fault, she is fed from his property.

HALAKHAH: “Shammai says, every woman’s timing is exact,” etc. What means, “their timing is exact”? They do not retroactively impart impurity to food prepared in purity. “But the Sages say following neither of them,” not following Shammai who imposed no restriction, and not like Hillel who went overboard. “But for checking to checking it is reduced by 24 hours, and from 24 hours is reduced by checking.” How is checking to checking reduced by 24 hours? If she checked herself on Tuesday and saw blood on Thursday, [her food] is impure only from the same time on Wednesday. How is 24 hours reduced by checking? If she checked herself out in the morning and saw in the afternoon, it is impure only starting from the morning.

Who is meant by "individuals"? Said R. Huna, Scholars. R. Huna further said, the individuals fast three days, Monday, Thursday and Monday. What does he teach us? Do we not read: Public fasts should not be decreed to begin on Thursday in order not to cause a sudden rise in market prices, but the first three fast-days should be in the order of Monday, Thursday, and Monday? Answer. You might think that this refers only to congregational fasts but not to the fasts of individuals, therefore he teaches us (that it applies also to fasts of individuals). The same is taught in a Baraita: Individuals fast three days, Monday, Thursday and Monday, but must refrain from fasting if these days coincide with the New moon

Who is meant by "individuals"? Said R. Huna, Scholars. R. Huna further said, the individuals fast three days, Monday, Thursday and Monday. What does he teach us? Do we not read: Public fasts should not be decreed to begin on Thursday in order not to cause a sudden rise in market prices, but the first three fast-days should be in the order of Monday, Thursday, and Monday? Answer. You might think that this refers only to congregational fasts but not to the fasts of individuals, therefore he teaches us (that it applies also to fasts of individuals). The same is taught in a Baraita: Individuals fast three days, Monday, Thursday and Monday, but must refrain from fasting if these days coincide with the New moon

Who is meant by "individuals"? Said R. Huna, Scholars. R. Huna further said, the individuals fast three days, Monday, Thursday and Monday. What does he teach us? Do we not read: Public fasts should not be decreed to begin on Thursday in order not to cause a sudden rise in market prices, but the first three fast-days should be in the order of Monday, Thursday, and Monday? Answer. You might think that this refers only to congregational fasts but not to the fasts of individuals, therefore he teaches us (that it applies also to fasts of individuals). The same is taught in a Baraita: Individuals fast three days, Monday, Thursday and Monday, but must refrain from fasting if these days coincide with the New moon

Who is meant by "individuals"? Said R. Huna, Scholars. R. Huna further said, the individuals fast three days, Monday, Thursday and Monday. What does he teach us? Do we not read: Public fasts should not be decreed to begin on Thursday in order not to cause a sudden rise in market prices, but the first three fast-days should be in the order of Monday, Thursday, and Monday? Answer. You might think that this refers only to congregational fasts but not to the fasts of individuals, therefore he teaches us (that it applies also to fasts of individuals). The same is taught in a Baraita: Individuals fast three days, Monday, Thursday and Monday, but must refrain from fasting if these days coincide with the New moon

7. Members of the priests of the guard may drink wine at night, but not during the day, while the members of the sub-division should not drink either during the day or at night; the priests of the guard and the members of the lay division are not allowed to cut their hair or to wash their clothes; on Thursday, however, they are allowed to do so for the honor of the Sabbath.

9. Fasts should not be decreed so as to begin on a Thursday, in order not to cause a sudden rise in market prices; thus the first three fasts should be in the order of Monday, Thursday, and Monday, while the second three may be in the order of Thursday, Monday and Thursday; R. Jose says, just as the first three fasts are not to begin on a Thursday, so also should the second three and the last seven not begin on that day.

9. Fasts should not be decreed so as to begin on a Thursday, in order not to cause a sudden rise in market prices; thus the first three fasts should be in the order of Monday, Thursday, and Monday, while the second three may be in the order of Thursday, Monday and Thursday; R. Jose says, just as the first three fasts are not to begin on a Thursday, so also should the second three and the last seven not begin on that day.

9. Fasts should not be decreed so as to begin on a Thursday, in order not to cause a sudden rise in market prices; thus the first three fasts should be in the order of Monday, Thursday, and Monday, while the second three may be in the order of Thursday, Monday and Thursday; R. Jose says, just as the first three fasts are not to begin on a Thursday, so also should the second three and the last seven not begin on that day.

9. Fasts should not be decreed so as to begin on a Thursday, in order not to cause a sudden rise in market prices; thus the first three fasts should be in the order of Monday, Thursday, and Monday, while the second three may be in the order of Thursday, Monday and Thursday; R. Jose says, just as the first three fasts are not to begin on a Thursday, so also should the second three and the last seven not begin on that day.

9. Fasts should not be decreed so as to begin on a Thursday, in order not to cause a sudden rise in market prices; thus the first three fasts should be in the order of Monday, Thursday, and Monday, while the second three may be in the order of Thursday, Monday and Thursday; R. Jose says, just as the first three fasts are not to begin on a Thursday, so also should the second three and the last seven not begin on that day.

The priests of the guard and the members of the lay division are not allowed to cut their hair or to wash their clothes; on Thursday, however, they are allowed to do so for the honor of the Sabbath. What is the reason? Said Rabba bar Ḥana in the name of R. Johanan: In order that they may not enter their division looking neglected.

Fasts should not be decreed so as to begin on a Thursday, etc. No fasts should be enjoined upon the community on the days of New Moon, Hanukkah and Purim, but if the fasts began, etc. What constitutes a beginning? R. Aḥa said, three fasts, R. Jose said, even one fast. R. Judah said in the name of Rab, this view (that one should not fast to the end of the day) is the view of R. Meir, who offered it in the name of Rabban Gamaliel, but the other Sages say, one must fast to the end of the day. Mar Zuṭra lectured in the name of R. Huna that the law is, one must fast to the end of the day.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

7. With the beginning of Ab we should limit our rejoicing. During the week in which the ninth of Ab falls, one should not cut one's hair or wash (one's clothes) but one may do so on Thursday in honor of the coming Sabbath. On the day before the ninth of Ab, one should not partake of two courses, nor eat meat or drink wine; Rabban Simeon b. Gamaliel said, one should merely modify (his usual way of living). R. Judah made it obligatory to turn over the couches, but the other Sages did not agree with him.

Our Rabbis have taught: Members of the division prayed that the offering of their brethren should be favorably accepted, while those of the Ma'amad assembled in the synagogues and observed four fasts in the week. On Monday they fasted for the safety of those who were on the high sea; on Tuesday for those travelling in the desert; on Wednesday, that the croup should not spread among the children; on Thursday for pregnant and for nursing women, for the former, that they should not miscarry and for the latter, that they should succeed in raising their infants. On Friday they did not fast, in honor of the Sabbath and, of course, not on Sabbath.

During the week in which the ninth of Ab falls one should not cut one's hair or wash (one's clothes). Said R. Naḥman, this applies only to washing for immediate wear, but it is allowed to wash the clothes in order to lay them aside (for future wear). R. Sheshet, however, said, even to wash and lay aside is also forbidden. Said R. Sheshet, you can derive it from the fact that (during the week preceding the ninth of Ab) the fullers of the house of Rab were idle. R. Hamnuna raised an objection from the following sentence of the Mishnah: On Thursday it is allowed (to wash clothes) in honor of the Sabbath. Now what is the supposed purpose of the washing to which the Mishnah here refers? Will you say that it refers to washing for immediate wear? What has washing for such purpose to do with the honoring of the Sabbath? The Mishnah can thus mean only washing for the purpose of putting aside (for a later time), and yet the reason given for its permission is that it is Thursday, when the washing is done in honor of the next Sabbath, but in the preceding days of the week it would not be allowed! You may nevertheless say that the Mishnah refers to washing for immediate wear, but has in view one who possesses only one shirt, which interpretation is in keeping with what was said by R. Asi in the name of R. Johanan, namely, that one who possesses only one shirt is allowed to wash it on the Half-festivals.

During the week in which the ninth of Ab falls one should not cut one's hair or wash (one's clothes). Said R. Naḥman, this applies only to washing for immediate wear, but it is allowed to wash the clothes in order to lay them aside (for future wear). R. Sheshet, however, said, even to wash and lay aside is also forbidden. Said R. Sheshet, you can derive it from the fact that (during the week preceding the ninth of Ab) the fullers of the house of Rab were idle. R. Hamnuna raised an objection from the following sentence of the Mishnah: On Thursday it is allowed (to wash clothes) in honor of the Sabbath. Now what is the supposed purpose of the washing to which the Mishnah here refers? Will you say that it refers to washing for immediate wear? What has washing for such purpose to do with the honoring of the Sabbath? The Mishnah can thus mean only washing for the purpose of putting aside (for a later time), and yet the reason given for its permission is that it is Thursday, when the washing is done in honor of the next Sabbath, but in the preceding days of the week it would not be allowed! You may nevertheless say that the Mishnah refers to washing for immediate wear, but has in view one who possesses only one shirt, which interpretation is in keeping with what was said by R. Asi in the name of R. Johanan, namely, that one who possesses only one shirt is allowed to wash it on the Half-festivals.

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

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

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

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

If it falls on Thursday, the villages and large towns read on that day and the walled places on the next day. If it falls on Friday, the villages move the reading up to the day of gathering and the large towns and walled places read on that day.

[He said]: Can R. Judah really have said that in these days, since people reckon from it, it is read only on the proper day? And this is contradicted by the following: R. Judah said, When [do they push forward the reading]? In places where the villagers go to town on Monday and Thursday; but in places where they do not go to town on Monday and Thursday, it is read only on the proper day.

[He said]: Can R. Judah really have said that in these days, since people reckon from it, it is read only on the proper day? And this is contradicted by the following: R. Judah said, When [do they push forward the reading]? In places where the villagers go to town on Monday and Thursday; but in places where they do not go to town on Monday and Thursday, it is read only on the proper day.

In any case, in places where they do go to town on Monday and Thursday it is read [on the earlier dates] even in these times? He accordingly ascribed the statement in the baraita to R. Yose son of R. Judah.

Come and hear: If it falls on Thursday, the villages and large towns read on that same day. Now if it is as you say, they should push the reading forward to the [previous] day of gathering which is the eleventh? .We do not shift it from day of gather to another.

But according to R. Ashi, who is the author of the Mishnah? It is neither the First Tanna nor R. Yose, as it has been taught: If it [the ninth of Av] falls on Monday or Thursday, three read and one [of them] says a haftarah. If on Tuesday or Wednesday, one reads and [the same] one says the haftarah. R. Yose, however, says that in all cases three read and one [of them] says the haftarah.

On Monday and Thursday and on Shabbat at minhah they read according to the regular order and this does not count as part of the reading [for the succeeding Shabbat]. As it says,

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Our Rabbis taught: The place [in the Torah] where they leave off in the morning service of Shabbat is the place where they begin at Minhah; the place where they leave off at Minhah [on Shabbat] is the place where they begin on Monday; the place where they leave off on Monday is the place where they begin on Thursday; the place where they leave off on Thursday is the place where they begin on the next Shabbat, the words of R. Meir. R. Judah says that the place where they leave off in the morning service on Shabbat is the place where they begin at Minah [on Shabbat], on Monday, on Thursday, and on the next Shabbat.

Zera said: The halakhah is that the place where they leave off in the morning service on Shabbat is the place where they begin at Minhah, on Monday, on Thursday and on the next Shabbat. Why does he not say, “the halakhah follows Rabbi Judah”?