thursdays

Thou shouldest further make a book of virgin paper, and therein write the foregoing conjurations, and constrain the demons to swear upon the same book that they will come whenever they be called, and present themselves before thee, whenever thou shalt wish to consult them. Afterwards thou canst cover this book with sacred sigils on a plate of silver, and therein write or engrave the holy pentacles. Thou mayest open this book either on Sundays or on Thursdays, rather at night than by day, and the spirits will come.

If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations. And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.

What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.

What is considered a large town? One which has in it ten idle men. One that has fewer is considered a village. In respect of these they said that they should be moved up but not postponed. But with regard to the bringing the wood for the priests, the [fast of] Tisha B’Av, the hagigah, and assembling the people they postpone [until after Shabbat] and they do not move them up. Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.

He who reads the Megillah may either stand or sit. Whether one read it or two read it [together] they [those listening] have fulfilled their obligation. In places where it is the custom to say a blessing, they say the blessing, and where it is not the custom they do not say the blessing. On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

MISHNAH: If these passed without rainfall the Court decrees seven supplementary public fast-days for a total of thirteen. Additional to the prior ones on these one blows horns and locks the stores. On Mondays one relaxes at nightfall; on Thursdays they are permitted because of the honor of the Sabbath.

“On Mondays one relaxes at nightfall,” he opens one wing and locks the other. “On Thursdays they are permitted.” How? He opens one wing and locks the other, or he opens both?

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.

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 Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

Rebbi Samuel bar Naḥman said, Rebbi Jonathan passed by the synagogue. He heard their voices reading without benedictions. He said to them, how long are you making the Torah out of bald spots! Moses instituted that the Torah should be read on Sabbath, holidays, New Moons, and on the intermediate days of holidays. Ezra instituted that the Torah should be read on Mondays and Thursdays, and on Sabbath afternoon. He instituted immersion for people with emissions of semen. He instituted that law courts should sit in large villages on Mondays and Thursdays. He instituted that peddlars make the circuit of villages because of the honor of the daughters of Israel. He instituted that one should wash on Thursdays for the honor of the Sabbath. He instituted that one should bake bread on Fridays so that a piece be available for the poor. He instituted that one eat garlic on Friday Night, because it brings love and removes desire. He instituted that women should talk with one another in the toilet. He instituted that a woman wear an apron front and back. Rebbi Tanḥum bar Ḥiyya said, because of what had happened. It happened that a woman was raped by an ape, both regular and irregular intercourse. He instituted that a woman may wash and comb her hair up to three days before her purity. Rebbi Yose in the name of the House of Rebbi Yannai, Rebbi Abba bar Cohen in the name of Rav Ḥuna: Corresponding to the Sabbath and the two days of holiday in the Diaspora. Rebbi Ze`ira in the name of Rav Jehudah: only if the time of her immersion is in the meantime. Rebbi Abba in the name of Rav Jehudah: even if the time of her immersion is at the end. Then Rebbi Ze`ira was looking at him. He said to him, what are you looking at me? What do you know that we do not know, you understand what is not with us? There came Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya and reported the reason: even if the time of her immersion is at the end; I am saying that maybe her spring is far away and she is lazy and not pure.

6. If these fast days are over and the community's prayer has not been answered, the court orders three more fasts for the community. On the days preceding these fasts one may eat and drink until sunset only, and on the fast days proper, work, bathing, anointing oneself, wearing shoes, and cohabitation are forbidden. The bath-houses must be closed. If these fast days, too, are over and the community has not been answered, the court orders seven additional fasts for the community, making in all thirteen fasts. In what respect are these (seven) fasts more rigorous than the (three) immediately preceding ones? In that on these the alarm must be sounded and the shops must be closed. On the fasts falling on a Monday, the doors of the shops may be slightly opened toward nightfall, while on Thursdays they may be kept open all day for the sake of the approaching Sabbath.

R. Ḥiyya and R. Simeon b. Rabbi disagree with regard to this matter. One reads yēsar (he bound himself by a vow), the other reads yĕ'ĕsar (is forbidden). If we read yēsar we must understand it in the way we explained it above, but if we read yĕ'ĕsar, we must understand it in accordance with the following Baraita: "'People for whom the time of fasting has arrived because of previous resolutions are required to fast only in case they bound themselves by a vow during prayer.' This means that if an individual has taken upon himself to fast on Mondays and Thursdays of the whole year, and it happens that those days conflict with some of the holidays recorded in the Scroll of Fasts, the following rule is to be observed. If his vow preceded our proclamation of the holidays, our proclamation must be disregarded on account of his vow, but if our proclamation preceded his vow, his vow must be disregarded on account of our proclamation."

On the fasts falling on a Monday the doors of the shops may be slightly opened toward nightfall, while on Thursdays they may be kept open all day for the sake of the approaching Sabbath.

The question was raised: What does this Mishnah teach? Does it mean to say that on Thursdays we leave the doors slightly open all day, or that we may keep them wide open all day for the sake of the Sabbath? Come and hear: A Baraita states: on Mondays toward evening we leave the doors slightly open, but on Thursdays we keep them wide open all day for the sake of the Sabbath; if the shop has two doors, one only should be opened and the other closed; if the owner had a stand before the door, he may open and close the latter as he pleases.

The question was raised: What does this Mishnah teach? Does it mean to say that on Thursdays we leave the doors slightly open all day, or that we may keep them wide open all day for the sake of the Sabbath? Come and hear: A Baraita states: on Mondays toward evening we leave the doors slightly open, but on Thursdays we keep them wide open all day for the sake of the Sabbath; if the shop has two doors, one only should be opened and the other closed; if the owner had a stand before the door, he may open and close the latter as he pleases.

Come and hear [again]: R. Judah says: When [is the reading pushed forward]? In places where the villagers come into town on Mondays and Thursdays, but in places where they do not come into town on Mondays and Thursdays it is read only on the proper day. Now if you assume that the regulation is for the benefit of the cities, because they do not come into town on Mondays and Thursdays; are the cities to be deprived of the benefit?

Come and hear [again]: R. Judah says: When [is the reading pushed forward]? In places where the villagers come into town on Mondays and Thursdays, but in places where they do not come into town on Mondays and Thursdays it is read only on the proper day. Now if you assume that the regulation is for the benefit of the cities, because they do not come into town on Mondays and Thursdays; are the cities to be deprived of the benefit?

Come and hear [again]: R. Judah says: When [is the reading pushed forward]? In places where the villagers come into town on Mondays and Thursdays, but in places where they do not come into town on Mondays and Thursdays it is read only on the proper day. Now if you assume that the regulation is for the benefit of the cities, because they do not come into town on Mondays and Thursdays; are the cities to be deprived of the benefit?

Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.

Although they said that they should be moved up but not postponed, it is permissible to mourn, to fast, and to distribute gifts to the poor [on these earlier days]. Rabbi Judah said: When is this so? In a place where people gather on Mondays and Thursdays, but in places where people do not gather on Mondays and Thursdays, the Megillah is read only on its proper day.

On Mondays and Thursdays and on Shabbat at minhah, three read from the torah, they do not add [to this number] nor decrease [from it], nor do they conclude with [a haftarah] from the Prophets. The one who begins the Torah reading and the one who concludes the Torah reading blesses before it and after it.

On Mondays and Thursdays and on Shabbat at minhah three read. What do these three represent? R. Assi said: The Torah, the Prophets and the Writings. Rava said: Priests, Levites, and Israelites.

Come and hear: On Rosh Hodesh and on the intermediate days of festivals four read. Thus on public fasts only three read But what about the previous clause: On Mondays and Thursdays and on Shabbat at minhah three read. Thus on public fasts four read! Rather we cannot learn from here.