## Jerusalem Talmud Taanit Chapter 4 ###### Jerusalem Talmud Taanit 4:1:1 [Jerusalem Talmud Taanit 4:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:1) **משנה:** בִּשְׁלשָׁה פְרָקִים הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם אַרְבָּעָה פְּעָמִים בַּיוֹם בַּשַּׁחֲרִית וּבַמּוּסָף וּבַמִּנְחָה וּבִנְעִילַת שְׁעָרִים. בַּתַּעֲנִיּוֹת וּבַמַּעֲמָדוֹת וּבְיוֹם הַכִּפּוּרִים: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** On three occasions the Cohanim lift their hands¹ four times a day, during morning prayers, *musaf*, afternoon prayers, and at the closing of the doors², a synagogue service close to sundown.: On fast-days³, for the bystanders⁴, and on the Day of Atonement. footnotes: ¹ To pronounce the priestly blessing in the synagogue. ² Ne`ilah ³ Fast days for rain. ⁴ As explained in Mishnah 2. ###### Jerusalem Talmud Taanit 4:1:2 [Jerusalem Talmud Taanit 4:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:2) **הלכה:** בִּשְׁלשָׁה פְרָקִים כול׳. אַתְּ שְׁמַע מִינָּהּ תְּלַת. אַתְּ שְׁמַע מִינָּהּ (שֶׁמִּתְפַּלְּלִין) [שֶׁמִּתְעַנִּין] בַּמַּעֲמָדוֹת. וְשֶׁמִּתְפַּלְּלִים אַרְבַּע. וְאֵין נְשִׂיאַת כַּפַּיִם בַּלַּיְלָה אֶלָּא בַיּוֹם. וְיִשָּׂא אֶת כַּפָּיו וְאַל יִתְפַּלֵּל. מָצָאנוּ תְפִילָּה בְּלֹא נְשִׂיאַת כַּפַּיִם וְלֹא מָצָאנוּ נְשִׂיאַת כַּפַּיִם בְּלֹא תְפִילָּה. תַּנֵּי. זוֹ דִבְרֵי רִבִּי מֵאִיר. רִבִּי זְעוּרָה בְשֵׁם רִבִּי יוֹחָנָן. בָּעֵירוּבִין וּבְתַעֲנִית צִיבּוּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יוֹחָנָן. אַף בִּמְגִילַּת אֶסְתֵּר נָהֲגוּ הַכֹּל כְּרִבִּי מֵאִיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** “On three occasions,” etc. One understands from three things. One understands that the bystanders (pray) [fast]⁵. 10:8–11). Since they have to recite the blessing late in the afternoon, they could not have drunk any alcohol during the day and therefore would not have eaten either., and that they pray⁶ prayer”. In a synagogue setting the priests recite the blessing only during the reader’s recitation of the *Amidah.* four times, and lifting of the hands is not during nighttime, only during daytime⁷. Could one not lift his hands without praying? We find prayer without lifting of hands; we do not find lifting of hands without prayer⁸. It was stated, these are the words of Rebbi Meïr⁹. ¹⁰ 6, Note 102. Rebbi Ze`ira in the name of Rebbi Joḥanan: In matters of *eruvin* and public fast-days everybody follows Rebbi Meïr. Rebbi Jacob bar Aḥa in the name Rebbi Joḥanan: Even about the reading of the Esther scroll everybody follows Rebbi Meïr¹¹ one follows R. Meïr that *eruv* for courtyards and participation for alleys must be separate acts, Chapter 6, Note 99; in *Megillah* 2:1, Note 62, he requires that the Esther scroll has to be read from beginning to end; Babli 72a. These rules are popular usage, not rabbinic decrees.. footnotes: ⁵ Here it seems that the corrector’s text [in brackets] is correct. The argument is that the recitation of the priestly blessing is a sacral act and as such forbidden to Cohanim under the influence of alcohol (Lev ⁶ In a technical sense, “to pray” means “to recite the Amidah ⁷ Since there is no priestly blessing during evening prayers (whose status in Mishnaic times was not well defined.) ⁸ Outside the Temple. The priestly blessing during synagogue service is a strictly pharisaic institution; it seems from the Manual of Discipline that at least at Qumran the priests only recited poetic allusions to the biblical priestly blessing. ⁹ Tosephta 3:1. In this text, the opponents of R. Meïr only admit priestly blessing during the two morning services. This is compatible with the scribe’s text in this paragraph. ¹⁰ Babli 26b. Copied in Eruvin ¹¹ In Eruvin ###### Jerusalem Talmud Taanit 4:1:3 [Jerusalem Talmud Taanit 4:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:3) רִבִּי זְעוּרָה רִבִּי חִיָיה רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם בַּר פְּדָיָה. מִפְּנֵי מַה סָמַךְ הַכָּתוּב פָּרָשַׁת נָזִיר לִנְשִׂיאַת כַּפַּיִם. לְלַמְּדָךְ כְּשֵׁם שֶׁהַנָּזִיר אָסוּר בַּיַּיִן כָּךְ נְשִׂיאַת כַּפַּיִם אֲסוּרָה בַיַּיִן. אִי מַה הַנָּזִיר אָסוּר בַּחַרְצָנִים וּבַזּוֹגִין אַף נְשִׂיאוּת כַּפַּיִם אֲסוּרָה בַחַרְצָנִים וּבַזּוֹגִין. רִבִּי יוֹנָה אָמַר. אִיתְפַּלְּגוֹן יוֹשׁוּעַ בַּר גְּזוֹרָה וְרִבִּי זְעוּרָה. חַד יְלִף לָהּ מִן הַנָּזִיר. וְחַד יְלִף לָהּ מִן הַשֵּׁירוּת. וְלָא יָדְעִין מָאן יְלִף לָהּ מִן הַנָּזִיר. וּמָאן יְלִף לָהּ מִן הַשֵּׁירוּת. מָאן דִּילִף מִן הַנָּזִיר. אִי מַה הַנָּזִיר אָסוּר בַּחַרְצָנִים וּבַזּוֹגִים אַף נְשִׂיאוּת כַּפַּיִם אָסוּר בַחַרְצָנִים וּבַזּוֹגִין. וּמָאן דִּילִיף לָהּ מִן הַשֵּׁירוּת. אִי מַה הַשֵּׁירוּת אָסוּר בְּבַעֲלֵי מוּמִין אַף נְשִׂיאוּת כַּפַּיִם אָסוּר בְּבַעֲלֵי מוּמִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ze`ira, Rebbi Ḥiyya, Rebbi Joshua ben Levi in the name of Bar Pedaya: Why did the verse join the chapter of the *nazir* to the chapter of lifting the hands¹² are *Num*. 6:1–21 and those of the priestly blessing 6:22–27.? To teach you that just as the *nazir* is forbidden wine so lifting the hands is forbidden wine. Then since the *nazir* is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels¹³. Rebbi Jonah said, Joshua the son of the Circumciser and Rebbi Ze`ira disagreed. One infers it from the *nazir*, the other infers it from Temple service. But we do not know who inferred it from the *nazir* and who inferred it from Temple service. For him who inferred it from the *nazir*, since the *nazir* is forbidden skins and kernels, also lifting the hands has to be forbidden skins and kernels. For him who inferred it from Temple service, since the service is forbidden to bodily defective persons, so lifting the hands has to be forbidden to bodily defective persons¹⁴. footnotes: ¹² The rules of the nazir ¹³ But there is no prohibition for priests serving in the Temple to eat grapes and non-alcoholic grape products. ¹⁴ Which is shown also to be not applicable to the priestly blessing. ###### Jerusalem Talmud Taanit 4:1:4 [Jerusalem Talmud Taanit 4:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:4) וְהָא תַנֵּי. אִם הָיָה דָשׁ בְּעִירוֹ מוּתָּר. כְּהָדָא רִבִּי נַפְתָּלִי הַוָות אֶצְבַּעָתֶיהּ עֲקוּמָה. אֲתַא שְׁאַל לְרִבִּי מָנָא. אָמַר לֵיהּ. מִכֵּיוָן שֶׁאַתָּה דָשׁ בְּעִירָךְ מוּתָּר. רַב חוּנָה מְעַבֵּר זַלְדָּקָן. וְהָא תַנֵּי. אִם הָיָה דָשׁ בְּעִירוֹ מוּתָּר. אָמַר רִבִּי מָנָא. רִיגְלָא הַוָות. בְּגִין שֶׁלֹּא יְהוּ אוֹמְרִין. רָאִינוּ קָטָן נוֹשֵׂא אֶת כַּפָּיו. אָמַר רִבִּי יוֹסֵה. זֹאת אוֹמֶרֶת שֶׁאָסוּר לְהִסְתַּכֵּל בַּכֹּהֲנִים בַּשָּׁעָה שֶׁהֵן מְבָרְכִין. אָמַר רִבִּי חַגַּיי. כְּלוּם אָמְרוּ. אֵין מִסְתַּכְּלִין. לָא מִפְּנֵי הֶסִּיעַ דַּעַת. מֹשֶׁה. דַּאֲנָא מִסְתַּכַּלְנָא וְלָא מְסַעָה דַּעְתִּי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹⁵, Halakhah 4:8(**מ**). But was it not stated, if he was known in his town he is permitted¹⁶ 24b.? As the following: The finger of Rebbi Naftali was bent¹⁷ 24b *s.v*. אם: A Cohen with deformed hands came before Rebbi Naftali.. He came and asked Rebbi Mana, who said to him, since you are known in your town it is permitted. Rav Ḥuna disqualified one with sparse facial hair. But was it not stated, if he was known in his town he is permitted? Rebbi Mana said, it was a holiday¹⁸ he had short legs.; so they should not say, we saw a minor lifting his hands¹⁹. Rebbi Yose said, this²⁰ that a Cohen with stained hands may not lift them for the priestly blessing. implies that one is forbidden to look at the Cohanim at the moment when they are blessing. Rebbi Ḥaggai, when they said, one does not look, was it not because of inattention²¹? By Moses, I shall look and my attention will not be diverted. footnotes: ¹⁵ The following is copied from Megillah ¹⁶ Babli Megillah ¹⁷ In the quote of this passage by Tosaphot Megillah ¹⁸ In Megillah: ¹⁹ Since as explained later, reciting the priestly blessing is a biblical command, it cannot be performed by an underaged Cohen. ²⁰ The statement on the Mishnah in Megillah ²¹ The person blessed can benefit from the blessing only if his mind is concentrated on the Heavenly blessing. ###### Jerusalem Talmud Taanit 4:1:5 [Jerusalem Talmud Taanit 4:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:5) מְנַיִין לִנְשִׂיאוּת כַּפַּיִם. כֹּה תְבָרֲכוּ אֶת בְּנֵי יִשְׂרָאֵל. עַד כָּאן בְּשַׁחֲרִית. בְּמוּסַף. וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם. הַמִּקְרָא הַזֶּה מְסוּרָס הוּא. וַהֲלֹא לֹא צָרִיךְ לוֹמַר אֶלָּא וַיֵּרֶד מֵעֲשׂוֹת הַחַטָּאת וְהָעֹלָה וְהַשְּׁלָמִים וְאַחַר כָּךְ וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו וגו׳. אֶלָּא מְלַמֵּד שֶׁבִּירִידָתוֹ לַמִּזְבֵּחַ הָיָה נוֹשֵׂא אֶת כַּפָּיו וּמְבָרֵךְ אֶת הָעָם. וַיְבָרֲכֵם. בָּעֲמִידָה. יָכוֹל שֶׁלֹּא בָעֲמִידָה. תַּלְמוּד לוֹמַר כִּי בָם בָּחַר יי אֱלֹהֶיךָ לְשָׁרְתוֹ וּלְבָרֵךְ בִּשְׁמוֹ. מַקִּישׁ בְּרָכָה לַשֵּׁירוּת. מַה שֵׁירוּת בָּעֲמִידָה. אַף בְּרָכָה בָעֲמִידָה. וְכֵן הוּא אוֹמֵר וַיָּקוּמוּ הַכֹּהֲנִים הַלְוִיִּם וַיְבָרְכוּ אֶת הָעָם וגו׳. בְּדוֹרוֹ שֶׁלְחִזְקִיָּהוּ שֶׁהָיוּ יְגֵיעִים בַּתּוֹרָה הַכָּתוּב מְדַבֵּר. אֲבָל בְּדוֹרוֹת אֲחֵרִים שֶׁהָיוּ עוֹבְדִים עֲבוֹדָה זָרָה מָהוּ אוֹמֵר. וּבְפָרִשְׂכֶם כַּפֵּיכֶם אַעְלִים עֵינַיי מִכֶּם. וַיְבָרֲכֵם. בְּרָכָה סְתוּמָה. אֲבָל לֹא שָׁמַעְנוּ אֵי זוֹ הִיא עַד שֶׁבָּא הַכָּתוּב וּפִירְשָׁהּ. יְבָרֶכְךָ יי וְיִשְׁמְרֶךָ. יָאֵר יי פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ. יִשָּׂא יי פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** From where the lifting of hands? *So you shall bless the Children of Israel*²². 6:22.. So far during the morning prayers²³. At *musaf*? *Aaron lifted his hands for the people*²⁴. 9:22, description of the special inauguration service of the Tabernacle.. Is not this verse distorted? Should it not read: *he descended from making the purification sacrifice, and the elevation sacrifice, and the well-being sacrifice*, and after this, *Aaron lifted his hands for the people*? But it teaches²⁵ that while descending from the altar he lifted his hands and blessed the people. ²⁶38a.*And he blessed them*, standing. I could think, not while standing. The verse says²⁷. 21:5., *the Eternal, your God, selected them to serve Him and to bless in His Name*. It combines blessing with service. Since service is done standing, also blessing is done standing. And so it says²⁸. 30:27., *the Levitic Cohanim rose and blessed the people*. The verse speaks of the generation of Ezechias, when they toiled in the Torah. But in other generations, when they were serving foreign worship, what does it say? *When you spread your hands my eyes shall disregard you*²⁹. 1:15.. ²². 6:22.*And he blessed them*, any blessing. But we did not hear which it was until the verse came and explained it³⁰. 6:24–26.: *The Eternal shall bless you and guard you. The Eternal shall enlighten His presence to you and show you favor. The Eternal shall turn His presence to you and give you peace*. footnotes: ²² Num ²³ Since in the Temple the priestly blessing was recited at the time of the morning sacrifice, the inspiration for the morning prayer service. ²⁴ Lev ²⁵ The verse mentioning blessing before descent. ²⁶ Babli Sotah ²⁷ Deut ²⁸ 2Chr ²⁹ Is ²² Num ³⁰ Num ###### Jerusalem Talmud Taanit 4:1:6 [Jerusalem Talmud Taanit 4:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:6) וּמְנַיִין לִנְעִילָה. אָמַר רִבִּי [לֵוִי]. גַּם כִּי תַרְבּוּ תְפִלָּה אֵינֶנִּי שׁוֹמֵעַ. מִיכָּן שֶׁכָּל הַמַּרְבֶּה בִתְפִילָּה נֶעֱנֶה. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לֵוִי. תַּמָּן אָמַר רִבִּי אַבָּא בְּרֵיהּ דְּרִבִּי פַּפַּי רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִי בְשֵׁם רִבִּי לֵוִי בְּכָל עֶצֶב יִהְיֶה מוֹתָר וּדְבַר שְׂפָתַיִם אַךְ לְמַחְסוֹר. חַנָּה עַל יְדֵי שֶׁרִיבַת בִּתְפִילָּתָהּ קִיצְרָה בְיָמָיו שֶׁלְשְׁמוּאֵל. שֶׁאָמְרָה וְיָשַׁב שָׁם עַד עוֹלָם. וַהֲלֹא אֵין עוֹלָם שֶׁל לֵוִי אֶלָּא חֲמִשִּׁים שָׁנָה. דִּכְתִיב וּמִבֶּן חֲמִשִּׁים שָׁנָה יָשׁוּב מִצְּבָא הָעֲבֹדָה. וְהַיי דִילוֹן חַמְשִׁין וְתַרְתֵּיי. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וּשְׁתַּיִם שֶׁגְּמָלַתּוּ. וָכָא הוּא אָמַר הָכֵין. כָּאן בְּיָחִיד. כָּאן בְּצִיבּוּר. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן רִבִּי שִׁמְעוֹן בֶּן חַלְפוּתָה בְשֵׁם רִבִּי מֵאִיר. וְהָיָה כִּי הִרְבְּתָה לְהִתְפַּלֵּל. מִיכָּן שֶׁכָּל הַמַּרְבֶּה לְהִתְפַּלֵּל נֶעֱנֶה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³¹ 4:1, Notes 64–124 (**ב**). From where Ne`ilah², a synagogue service close to sundown.? Rebbi [Levi]³². said: *Even if you prolong your prayers I shall not hear*²⁹. 1:15.. From here that everyone who increases his prayers will be answered³³. The argument of Rebbi Levi is inverted. There says Rebbi Abba the son of Rebbi Pappai, Rebbi Joshua of Sikhnin in the name of Rebbi Levi: *In all excitement there is something superfluous; and the word of the lips is but for deficit*³⁴. 14:23.. Hannah, because she prayed too long, reduced the years of Samuel because she said, *he shall dwell there forever*³⁵. 1:22; not part of Hannah’s prayer but a statement to her husband. but “forever” for a Levite is only 50 years, as it is written: *at age fifty he should return from the worshipping hosts*³⁶. 8:25.. But in fact it was 52³⁷ Chapter 13 (in the author’s edition pp. 134–135.). Rebbi Yose ben Rebbi Abun said two years until she weaned him. And here you say so? One for private, the other for public prayers. Rebbi Ḥiyya in the name of Rebbi Joḥanan, Rebbi Simeon bar Ḥalaphta in the name of Rebbi Meïr: *when she prayed very long*³⁸. 1:12.; it follows that everyone who extends his prayers will be answered³⁹ 32b.. footnotes: ³¹ From here to the end of the Halakhah the text is from Berakhot ² Ne`ilah ³² Corrector’s addition from Berakhot ²⁹ Is ³³ Since Isaiah presents this as a particular curse, it follows that as a rule people will be heard if they increase their prayers. ³⁴ Prov ³⁵ 1Sam ³⁶ Num ³⁷ Not a biblical statement but an inference of Seder Olam ³⁸ 1 Sam ³⁹ Denied in Babli Berakhot ###### Jerusalem Talmud Taanit 4:1:7 [Jerusalem Talmud Taanit 4:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:7) עַד אֵימָתַי הִיא נְעִילָה. רַבָּנִן דְּקַיְסָרִין אָמְרִין. אִיתְפַּלְּגוֹן רַב וְרִבִּי יוֹחָנָן. רַב אָמַר. בִּנְעִילַת שַׁעֲרֵי שָׁמַיִם. רִבִּי יוֹחָנָן. בִּנְעִילַת שַׁעֲרֵי הֵיכָל. אָמַר רִבִּי יוּדָן עַנְתּוֹנְדְּרִיָּא. מַתְנִיתָא מְסַיְיעָא לְרִבִּי יוֹחָנָן. בִּשְׁלשָׁה פְרָקִים הַכֹּהֲנִים נוֹשְׂאִין אֶת כַּפֵּיהֶם אַרְבָּעָה פְּעָמִים בַּיוֹם בַּשַּׁחֲרִית בַּמּוּסָף בַּמִּנְחָה בִּנְעִילַת שְׁעָרִים. אִית לָךְ מֵימַר. נְעִילַת שַׁעֲרֵי שָׁמַיִם בַּיּוֹם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Until when is *Ne`ilah*? The rabbis of Caesarea say: Rav and Rebbi Joḥanan disagree. Rav said, when the gates of Heaven are locked⁴⁰. Rebbi Joḥanan: when the gates of the Temple are locked. Rebbi Yudan Antordaya said, the Mishnah supports Rebbi Joḥanan: “On three occasions do the Cohanim lift their hands four times in one day, mornings, *Musaph, Minḥah*, and at the locking of the gates.” May you say that the gates of heaven are locked while it is still daytime⁴¹? footnotes: ⁴⁰ It is not clear when the Gates of Heaven are locked. Maybe it is at sundown when the sun disappears, but it is more likely sometime after that when on a very clear day one may notice a sudden darkening of the sky in the middle of the gradual dusk. The gates of the Temple were locked for the public at the time of the lighting of the candelabra in the Sanctuary, which must be before sundown. ⁴¹ Since the priestly blessing may be recited only during daytime, the “locking of the gates” mentioned in the Mishnah must have been during daytime and cannot have been in the night. ###### Jerusalem Talmud Taanit 4:1:8 [Jerusalem Talmud Taanit 4:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:8) אַחֲוָה דְּאִימֵּיהּ דְּרַב אָדָא הֲוָה צְיַיר גּוּלְתֵיהּ דְּרַב בְּצוֹמָא רַבָּא. אֲמַר לֵיהּ. כַּד תִּיחְמִי שִׁימְשָׁא בְרֵישׁ דִּיקְלֵי אַתְּ יְהִב לִי גוּלְתִּי דְּנִיצְלֵי נְעִילַת שְׁעָרִים. מִחְלְפָה שִׁיטָּתֵיהּ דְּרַב. תַּמָּן הוּא אָמַר. בִּנְעִילַת שַׁעֲרֵי שָׁמַיִם. וָכָא הוּא אָמַר. בִּנְעִילַת שַׁעֲרֵי הֵיכָל. אָמַר רִבִּי מַתַּנְיָה. עַל יְדֵי דַהֲוָה מַאֲרִיךְ בִּצְלוּתֵיהּ סַגִּין הֲוָה מַגִּיעַ סָמוּךְ לִנְעִילַת שַׁעֲרֵי שָׁמַיִם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** The maternal uncle of Rebbi Ada had rolled up the kaftan of Rav on the great fast. He said to him: When you see the sun on the top of the date palms, give me my kaftan so that we may pray the Locking of the Gates. The argument of Rav is inverted. There he says “the locking of the Gates of Heaven” and here he says “the locking of the gates of the Temple⁴².” Rebbi Mattanah said: Since Rav needed a lot of time to pray, he reached the Locking of the Gates of Heaven. footnotes: ⁴² Since the sun is on the top of the date palms quite some time before sunset, Rav cannot possibly pray at the Locking of the Gates of Heaven. Hence, his actions contradict his teachings. ###### Jerusalem Talmud Taanit 4:1:9 [Jerusalem Talmud Taanit 4:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:9) נְעִילָה מָהוּ שֶׁתִּפְטוֹר אֶת שֶׁלְעֶרֶב. רִבִּי בָּא רַב חוּנָה בְשֵׁם רַב. נְעִילָה פּוֹטֶרֶת שֶׁלְעֶרֶב. אָמַר רִבִּי בָּא לְרַב חוּנָה. וְאֵיכָן הוּא מַזְכִּיר שֶׁלְאַבְדָּלָה. אָמַר רִבִּי יוֹנָה לְרִבִּי בָּא. וְהֵיאַךְ יְהוּ שֶׁבַע פּוֹטְרוֹת שְׁמוֹנֶה עֶשְׂרֵה. אֲמַר לֵיהּ. וְלָא כְבָר אִיתְתָּבַת. אֲמַר לֵיהּ. וּבְגִין דְּאִיתְתָּבַת תִּיבָּטֵל. אָמַר רִבִּי יוֹסֵה. מַה דְקַשֵּׁי רִבִּי בָּא קַשִּׁי יְאוּת. מַה דְקַשֵּׁי רִבִּי יוֹנָה לָא קַשִּׁי יְאוּת. קַל הֵיקִילוּ עָלָיו מִפְּנֵי תַעֲנִיתוֹ שֶׁיְּהוּ שֶׁבַע פּוֹטְרוֹת שְׁמוֹנֶה עֶשְׂרֵה. רִבִּי בָּא בַּר מָמָל אָמַר לַחֲבֵרַיָיא. מָרַיי. מִן כּוּלְּכוֹן שְׁמָעִית שֶׁאֵין נְעִילָה פּוֹטֶרֶת שֶׁלְעֶרֶב. רִבִּי סִימוֹן בְּשֵׁם רִבִּי לֵוִי. אֵין נְעִילָה פּוֹטֶרֶת שֶׁלְעֶרֶב. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וְתַנִּי רִבִּי חִיָיה כֵן. בְּכָל יוֹם אָדָם מִתְפַּלֵּל שְׁמוֹנֶה עֶשְׂרֵה. בְּמוֹצָאֵי שַׁבָּת וּבְמוֹצָאֵי יוֹם הַכִּיפּוּרִים וּבְמוֹצָאֵי תַעֲנִית צִיבּוּר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** May Ne`ilah free one from evening prayers? Rebbi Abba, Rav Ḥuna in the name of Rav: Ne`ilah frees one from evening prayers⁴³. Rebbi Abba said to Rav Ḥuna: How may he mention *havdalah*⁴⁴ (“distinction”) was recited, preferably in the evening Amidah. Hence, Rav’s decision seems to be impossible.? Rebbi Jonah said to Rebbi Abba: How may seven free one from eighteen⁴⁵? He said to him, did I not already contradict it? He said to him: Because you contradicted it, should it be abandoned? Rebbi Yose said, what Rebbi Abba asked is truly difficult. What Rebbi Jonah asked is not at all difficult; they made it easy on people because of the fast, that seven should free one from eighteen. Rebbi Abba bar Mamal said to his colleagues: From all of them I understand that Ne`ilah does not free one from evening prayers. Rebbi Simon in the name of Rebbi joshua ben⁴⁶. R. Levi was a popular preacher, neither a legal authority nor a teacher of R. Simon. Levi: Ne`ilah does not free one from evening prayers. Rebbi Yose bar Abun said: Did not Rebbi Ḥiyya state this? “Every day one prays eighteen benedictions, including the end of Sabbath, end of Yom Kippur, and end of public fast days.⁴⁷” footnotes: ⁴³ According to Rav’s original opinion that one prays at the Locking of the Gates of Heaven, Ne`ilah may be started only when evening prayers may already be said. It does not make sense to recite two different prayers at the same time. ⁴⁴ At the end of Sabbath or holiday work is permitted only if havdalah ⁴⁵ The seven benedictions of the holiday Amidah cannot accommodate the 18 of the weekday prayers. ⁴⁶ Added from the text in Berakhot ⁴⁷ Fast days in a drought. ###### Jerusalem Talmud Taanit 4:1:10 [Jerusalem Talmud Taanit 4:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:10) רִבִּי יִצְחָק בַּר נַחְמָן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. יוֹם הַכִּיפּוּרִים שֶׁחָל לִהְיוֹת בַּשַּׁבָּת אַף עַל פִּי שֶׁאֵין נְעִילָה בַשַּׁבָּת מַזְכִּיר שֶׁלְשַׁבָּת בִּנְעִילָה. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. שַׁבָּת שֶׁחָלָה לִהְיוֹת בַּחֲנוּכָּה אַף עַל פִּי שֶׁאֵין מוּסָף בַּחֲנוּכָּה מַזְכִּיר שֶׁלְחֲנוּכָּה בַמּוּסָף. אוֹסְפוּן עֲלָהּ רֹאשׁ חוֹדֶשׁ שֶׁחָל לִהְיוֹת בַּתַּעֲנִית אַף עַל פִּי שֶׁאֵין נְעִילָה בְרֹאשׁ חוֹדֶשׁ מַזְכִּיר שֶׁלְרֹאשׁ חוֹדֶשׁ בִּנְעִילָה. רֹאשׁ חוֹדֶשׁ וְתַעֲנִית אֵיכָן הוּא מַזִכִּיר שֶׁל רֹאשׁ חוֹדֶשׁ. רִבִּי זְעוּרָה אָמַר. בְּהוּדָיָיה. רִבִּי בָּא בַּר מָמָל אָמַר. בָּעֲבוֹדָה. רִבִּי אָבוּנָה אָמַר. אוֹמְרָהּ בְּרָכָה רְבִיעִית. אָמַר רִבִּי בָּא. מַה מָצָאנוּ בְכָל מָקוֹם אוֹמְרָהּ בְּרָכָה רְבִיעִית. אַף כָּאן בְּרָכָה רְבִיעִית. וּנְפַק עוֹבְדָא כְּהָדָא דְרִבִּי בָּא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁴⁸, the text there is in very bad shape and not directly comparable to the text here. Rebbi Isaac bar Naḥman in the name of Rebbi Joshua ben Levi: If the Day of Atonement happens to be on the Sabbath, one mentions Sabbath in *Ne`ilah* even though there is no *Ne`ilah* for Sabbath⁴⁹ 24b in the name of R. Joshua ben Levi.. Rebbi Simon in the name of Rebbi Joshua ben Levi: On a Sabbath that falls on Ḥanukkah, one mentions Ḥanukkah for *Musaf* even though there is no *Musaf* for Ḥanukkah⁵⁰ 24a.. They added to it: If the New Moon happens to be on a public fast-day, one mentions the New Moon in *Ne`ilah* even though there is no *Ne`ilah* for the New Moon. When the New Moon falls on a fast-day, how does one mention the New Moon? Rebbi Ze`ira said, in “thanksgiving”. Rebbi Abba bar Mamal said, in “Temple service”. Rebbi Abuna said, one says it as the fourth benediction⁵¹ 32b and Rosh to *Berakhot* Chap. 5, #10 felt compelled to emend the text. Since three of the four prayers of the New Moon are weekday prayers with an addition added in “Temple service” (the 16th benediction in the Yerushalmi version) as prescribed in *Berakhot* 5:2, the only question can be about *Musaf*. However, we never hear that the particular inserts in the morning prayers of a fast day were recited also for *Musaf*. On the other hand, as Rosh points out, the previous paragraph certainly implies that the עֲנֵנוּ prayer recited on all fast-days except Yom Kippur, not only on those for rain, must be recited also for *Musaf* since the day requires that the text be inserted in all prayers. One may at least understand the position of Rebbi Abba that on a fast day for rain which coincides with a day of the New Moon, one recites the usual *Musaf* with an additional fifth benediction which deals with the fast day, after the fourth for the New Moon. The dissenting opinions of Rebbis Ze`ira and Abba bar Mamal seem to imply that *Musaf* on a fast day consisted of the introductory and final benedictions that are common to all prayers and the additional benedictions for the fast day, whereas the section on the New Moon, for which *Musaf* is recited in the first place, is moved from its regular place to an insert in either the 16th or the 17th (“thanksgiving”) benediction.. Rebbi Abba said, since we find everywhere that one says it as the fourth benediction, here also as the fourth benediction. And so it was acted upon according to Rebbi Abba⁵². footnotes: ⁴⁸ While this paragraph also is in Berakhot ⁴⁹ Babli Šabbat ⁵⁰ Babli Šabbat ⁵¹ These sentences are difficult to understand and the greatest authorities of the Middle Ages, Rashba on Babli Berakhot ⁵² A reported action on an opinion is the best proof that this is accepted practice. ###### Jerusalem Talmud Taanit 4:1:11 [Jerusalem Talmud Taanit 4:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:11) בַּמֶּה קוֹרִין. רִבִּי יוֹסֵי אוֹמֵר. קוֹרִין בְּרָכוֹת וּקְלָלוֹת. אֲמַר לוֹן רִבִּי מָנָא. בְּגִין מוֹדַעְתּוֹן דִּי תַעֲנִיתָא רְבֵיעֵין עַל מֵעֵיהוֹן. וְלָא יָדְעִין דִּי תַעֲנִיתָא. אֲמַר לֵיהּ. לְהוֹדִיעָךְ שֶׁקּוֹרִין בְּרָכוֹת וּקְלָלוֹת. רִבִּי יוּדָן קַפּוֹדַקַיָיא אָמַר קוֹמֵי רִבִּי יוֹסֵה בְשֵׁם רִבִּי יוּדָה בַּר פָּזִי. קוֹרִין בְּרֹאשׁ חוֹדֶשׁ. קָם רִבִּי יוֹסֵה עִם רִבִּי יוּדָה בַּר פַּפַּי. אָמַר לֵיהּ. אַתָּה שָׁמַעְתָּ מִן אָבוּךְ הָדָא מִילְּתָא. אָמַר לֵיהּ. אַבָּא לֹא אָמַר כֵּן. אֶלָּא בְעֵיינֵי טָב. עַל יְדֵי דְאִינּוּן יָדְעִין דְּהוּא רֵישׁ יַרְחָא קוֹרִין בְּרֹאשׁ חוֹדֶשׁ. וּשְׁאַר כָּל הַמְּקוֹמוֹת קוֹרִין בְּרָכוֹת וּקְלָלוֹת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁵³, this paragraph is copied from *Ta`aniot* Halakhah 2:15, Notes 241–245. And what does one read? Rebbi Yose said, one reads “blessings and curses.” Rebbi Mana said to him, since they know it is a fast day they are falling on their bellies, do they not know that it is a fast day? He said to him, to tell you that one reads “blessings and curses.” Rebbi Yudan from Kappadokia said before Rebbi Yose in the name of Rebbi Jehudah bar Pazi, one reads about the New Moon. Rebbi Yose met Rebbi Jehudah bar Pappai; he said to him, did you hear this from your father? He said to him, my father said this only about Eintab. Since they know that it is the New Moon, they are reading about the New Moon. At all other places they are reading “blessings and curses.” footnotes: ⁵³ In addition to the text in Berakhot ###### Jerusalem Talmud Taanit 4:1:12 [Jerusalem Talmud Taanit 4:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:12) יִרְמְיָה סַפְרָא שְׁאִיל לְרַב יִרְמְיָה. רֹאשׁ חוֹדֶשׁ שְׁחָל לִהְיוֹת בַּשַּׁבָּת בַּמֶּה קוֹרִין. אָמַר לֵיהּ. קוֹרִין בְּרֹאשׁ חוֹדֶשׁ. אָמַר רִבִּי חֶלְבּוֹ קוֹמֵי רִבִּי אִימִּי. מַתְנִיתָא אָמְרָה כֵן. לַכֹּל מַפְסִיקִין. לְרָאשֵׁי חֳדָשִׁים לַחֲנוּכָּה וּלְפוּרִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Jeremiah the Scribe asked before (Rav) rebbi⁵⁴ is the only one possible. The question could have been asked only in Palestine with its 3½ year cycle, when no more than one Torah scroll was removed from the Ark at any time. In Babylonia, place of Rav Jeremiah, with its tight one-year cycle, all exceptional readings always were done with a second scroll read by the *maftir*. Jeremiah: What does one read if the day of the New Moon is a Sabbath? He said to him: One reads about the New Moon. Rebbi Ḥelbo said before Rebbi Immi: The Mishnah says so: “One interrupts for everything, for New Moons, for Ḥanukkah, and for Purim.” footnotes: ⁵⁴ The reading “Rebbi” from Berakhot ###### Jerusalem Talmud Taanit 4:1:13 [Jerusalem Talmud Taanit 4:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:13) יִצְחָק סְחוֹרָה שָׁאַל לְרִבִּי יִצְחָק. רֹאשׁ חוֹדֶשׁ שֶׁחָל לִהְיוֹת בַּחֲנוּכָּה בַּמֶּה קוֹרִין. אָמַר לֵיהּ. קוֹרִין שְׁלֹשָׁה בְרֹאשׁ חוֹדֶשׁ וְאֶחָד בַּחֲנוּכָּה. רִבִּי פִינְחָס רִבִּי סִימוֹן רִבִּי אַבָּא בַּר זְמִינָא מַטֵּי בָהּ בְּשֵׁם רִבִּי אֶבְדַּוּמָא דְחֵיפָה. קוֹרִין שְׁלֹשָׁה בַּחֲנוּכָּה וְאֶחָד בְּרֹאשׁ חוֹדֶשׁ. לְהוֹדִיעָךְ שֶׁלֹּא בָא הָרְבִיעִי אֶלָּא מַחְמַת רֹאשׁ חוֹדֶשׁ. בַּר שֶׁלֶמְיָה סַפְרָא שָׂאַל לְרִבִּי מָנָא. הַגַּע עַצְמָךְ שֶׁחָל רֹאשׁ חוֹדֶשׁ שֶׁלְחֲנוּכָּה לִהְיוֹת בַּשַּׁבָּת. וְלָא שִׁבְעָה קְּרוּיִין אִינּוּן. אִית לָךְ מֵימַר שֶׁלֹּא בָא הָרְבִיעִי אֶלָּא מַחְמַת רֹאשׁ חוֹדֶשׁ. אָמַר לֵיהּ. וְהָדָא שְׁאִילְתֵּיהּ דְּסַפָּר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Isaac the trader asked Rebbi Isaac: What does one read on a New Moon that falls on Ḥanukkah? He said to him: Three for the New Moon and one for Ḥanukkah. Rebbi Phineas, Rebbi Simon, Rebbi Abba bar Zamina brought it in the name of Rebbi Eudaimon of Haifa: Three read of Ḥanukka and one of the New Moon, to tell you that the fourth one comes only because of the New Moon⁵⁵ 3:6.. Bar Shelemiah the scribe asked Rebbi Mana: Think of it, if the New Moon of Ḥanukkah falls on a Sabbath, do not seven read? How can you say, to tell you that the fourth one comes only because of the New Moon? He said to him: That is a true question of a scribe⁵⁶ sacrifice in the Temple. On the Sabbath, seven read (and the *maftir* reads one additional portion). Hence, it seems impossible that the fourth person should read about Ḥanukkah.. footnotes: ⁵⁵ Mishna Megillah ⁵⁶ Usually on Ḥanukkah only three people read from the Torah since it is a regular workday. On the day of the New Moon, four persons read since it is a day with a Musaf ###### Jerusalem Talmud Taanit 4:1:14 [Jerusalem Talmud Taanit 4:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:14) רִבִּי מַפְקִד לְאַבָּא דוּ אֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קָאִים. רִבִּי חִיָה בַּר בָּא מַפְקִיד לַאֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַיָים. אָמַר רִבִּי חֲנִינָה. מָשְׁכֵנִי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֶצֶל פּוּנְדָקִי אֶחָד וְאָמַר לִי. כָּאן נִתְפַּלֵּל אַבָּא שֶׁלְלֵילֵי שַׁבָּת בְּעֶרֶב שַׁבָּת. אָמַר רִבִּי אִימִּי. רִבִּי יוֹחָנָן פְּלִיג וְלָא הֲוָה צָרִיךְ מִתְפַּלְּגָה. לָמָּה. שֶׁכֵּן מוֹסִיפִין מִחוֹל עַל קוֹדֶשׁ. וְעוֹד דְּסַלְקוֹן חַמָּרַיָיא מִן עָרָב לְצִיפּוֹרִין וְאָמְרוּן. כְּבָר שָׁבַת רִבִּי חֲנִינָה בֶּן דּוֹסָא בְּעִירוֹ. וְהַיידָא אָמַר. דְּאָמַר רִבִּי חֲנִינָה. מָשְׁכֵנִי רִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי אֶצֶל פּוּנְדָקִי אֶחָד וְאָמַר לִי. כָּאן נִתְפַּלֵּל אַבָּא שֶׁלְמוֹצָאֵי שַׁבָּת בַּשַּׁבָּת. וַאֲפִילוּ עֲלָהּ לָא הֲוָה צָרִיךְ מִתְפַּלְּגָה. דְּרִבִּי מַפְקִד לְאַבְדָּן אֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּיַצְלִי יַצְלִי דְרַמְשָׁא עַד יוֹמָא קַיָים. רִבִּי חִיָיה בַּר בָּא מַפְקִד לַאֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַיָים. דְּבֵית רִבִּי יַנַּאי אָמְרִין. עָלָה אָדָם לְמִיטָּתוֹ אֵין מַטְרִיחִין עָלָיו שֶׁיֵּרֵד. אָמַר רִבִּי זְעוּרָה. כָּל זְמַן דַּהֲוִינָא עֲבַד כֵּן הֶוִינָא מִתְפַּחֵד בַּלַּילִיָיא. לֵית לָךְ אֶלָּא כְּהָדָא דְּרִבִּי מַפְקִד לְאַבְדָּן אֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַיָים. רִבִּי חִיָיה בַּר אַבָּא מַפְקִד לַאֲמוֹרֵיהּ. אַכְרִיז קוֹמֵיהוֹן. מָאן דְּמַצְלִי יַצְלִי דְרַמְשָׁא עַד דְּיוֹמָא קַיָים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁵⁸ 8:10, *Pesiqta rabbati* 23; the parallel in Babli *Berakhot* 27b disagrees fundamentally with the practice explained here. Rebbi commanded (Abba who was) his speaker abdan⁵⁹ are acceptable.: Proclaim before them that he who wants to pray, should pray evening prayers as long as it is still daylight⁶⁰ 4:1, the time of afternoon prayers is until 5/4 hours before sundown for Rebbi Jehudah and until sundown for the other Sages. As a corollary, the time of evening prayers starts at 5/4 hours before sundown for Rebbi Jehudah and at sundown for the others. Since Rebbi was a student of Rebbi Jehudah, it seems that he followed his teacher and himself was followed by his own student R. Ḥiyya. It is assumed here that we already know the result of the next paragraph, that evening prayer is not obligatory (this is also accepted in the Babli), and that because of this one permits evening prayer before sundown because it is a minor obligation and in Galilee apparently was not recited in the synagogue. [The Babli states that evening prayers should be said in the night, that this is also Rebbi’s position as reported in the Babli, but that in case of error, under very dark clouds, one does not have to repeat the prayer which in Babylonia was recited in the synagogue.]. Rebbi Ḥiyya bar Abba⁶¹ commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me: Here my father prayed Sabbath {Friday night} prayers on Friday. Rebbi Immi said: Rebbi Joḥanan disagrees⁶² that originally there were 5 prayer times every day, 3 times for the Amidah prayer and twice for the recitation of the *Shema`*. R. Joḥanan is the first Amora who requires that the recitation of the *Shema`*, whose times are determined differently from those of the *Amidah*, nevertheless be combined with the *Amidah* in that the benediction following the recitation be the introduction to the *Amidah*. Since the time of the evening *Shema`* is in the night proper, he has to oppose an early recitation. but he should not have disagreed since one adds from the profane to the holy time; in addition, donkey drivers come from Arab⁶³ to Sepphoris and say, Rebbi Ḥanina ben Dosa already did consecrate the Sabbath in his town. But so it has been said, that Rebbi Ḥanina said: Rebbi Ismael ben Rebbi Yose drew me to an inn and said to me, here my father prayed Saturday night prayers on the Sabbath⁶⁴. But even with that he should not have disagreed, since Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba⁶¹ commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. In the house of Rebbi Yannai they said: If a man went to bed, one does not bother him to get up. Rebbi Ze`ira said, all the time that I followed this rule, I was afraid in the night. You have only what Rebbi commanded his speaker Abdan: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. Rebbi Ḥiyya bar Abba commanded his speaker: Proclaim before them that he who wants to pray should pray evening prayers as long as it is still daylight. footnotes: ⁵⁸ The text appears in modified form also in Gen. rabba ⁵⁹ It seems that his name was Abba Yudan; therefore both the version here and that in Berakhot ⁶⁰ According to Mishnah Berakhot ⁶¹ This R. Ḥiyya bar Abba is not the student of R. Joḥanan who usually is called by this name but Rebbi’s student R. Ḥiyya (the Elder) bar Abba bar Aḥa Karsala. ⁶² As Levi Ginzberg explains, it seems from Mishnah Berakhot ⁶³ The village of Arrabeh, North of Kafr Kanah in lower Galilee. ⁶⁴ To say weekday prayers on the Sabbath certainly is possible only if the time allotted to the prayer is dissociated from actual time. ⁶¹ This R. Ḥiyya bar Abba is not the student of R. Joḥanan who usually is called by this name but Rebbi’s student R. Ḥiyya (the Elder) bar Abba bar Aḥa Karsala. ###### Jerusalem Talmud Taanit 4:1:15 [Jerusalem Talmud Taanit 4:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:15) אָמַר רִבִּי יַעֲקֹב בַּר אָחָא. וְתַנֵּיי תַמָּן. תְּפִילַּת הָעֶרֶב מָהוּ. רַבָּן גַּמְלִיאֵל אוֹמֵר. חוֹבָה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. רְשׁוּת. אָמַר רִבִּי חִינְנָא. אַתְיָין אִילֵּין פְּלוּגְוָותָא כְּהֵינֵּין פְּלוּגְוָותָא. מָאן דְּאָמַר חוֹבָה. אֵין נְעִילָה פוֹטֶרֶת שֶׁלְעֶרֶב. מָאן דְּאָמַר. רְשׁוּת. נְעִילָה פוֹטֶרֶת שֶׁלְעֶרֶב. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jacob bar Abba said: There, they did state, what is the status of evening prayer? Rabban Gamliel said, it is obligatory. Rebbi Joshua said, it is voluntary⁶⁵ in the night is obligatory, and as stated before, evening prayers are still needed for mental health. In addition, following R. Joḥanan’s later combination of *shema`* and prayer, the recitation of the *shema`* induces the obligation of the *Amidah*, which makes the dispute almost moot. Babli *Berakhot* 27b.. Rebbi Ḥanina said, this difference parallels the other difference: He who holds that evening prayer is obligatory, holds that *Ne`ilah* does not free one from evening prayers. He who holds that it is voluntary, holds that *Ne`ilah* frees one from evening prayers. footnotes: ⁶⁵ In a dispute between R. Joshua and Rabban Gamliel, practice should follow R. Joshua. But there is never a doubt that the recitation of Shema` ###### Jerusalem Talmud Taanit 4:1:16 [Jerusalem Talmud Taanit 4:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:1:16) מַעֲשֶׂה בְתַלְמִיד אֶחָד שֶׁבָּא וְשָׁאַל אֶת רִבִּי יְהוֹשֻׁעַ. תְּפִילַּת הָעֶרֶב מָה הִיא. אָמַר לוֹ. רְשׁוּת. וּבָא וְשָׁאַל אֶת רַבָּן גַּמְלִיאֵל. תְּפִילַּת הָעֶרֶב מָה הִיא. אָמַר לוֹ. חוֹבָה. אָמַר לוֹ. וַהֲלֹא רִבִּי יְהוֹשֻׁעַ אָמַר לִי. רְשׁוּת. אָמַר לוֹ. לְמָחָר כְּשֶׁאִיכָּנֵס לְבֵית הַוַועַד עֲמוֹד וּשְׁאַל אֶת הַהֲלָכָה הַזֹּאת. וְעָמַד אוֹתוֹ הַתַּלְמִיד וְשָׁאַל אֶת רַבָּן גַּמְלִיאֵל. תְּפִילַּת הָעֶרֶב מָה הִיא. אָמַר לוֹ. חוֹבָה. אָמַר לוֹ. וְהָא רִבִּי יְהוֹשֻׁעַ אוֹמֵר. רְשׁוּת. אָמַר לוֹ רַבָּן גַּמְלִיאֵל לְרִבִּי יְהוֹשֻׁעַ. אַתְּ הוּא שֶׁאוֹמֵר. רְשׁוּת. אָמַר לוֹ. לָאו. אָמַר לוֹ. עֲמוֹד עַל רַגְלֶיךָ וִיעִידוּךָ. וְהָיָה רַבָּן גַּמְלִיאֵל יוֹשֶׁב וְדוֹרֵשׁ וְרִבִּי יְהוֹשֻׁעַ עוֹמֵד עַל רַגְלָיו. עַד שֶׁרִינְנוּ בוֹ כָל הָעָם. אָמְרוּ לְרִבִּי חוּצְפִּית הַתּורְגְּמָן. הִפָּטֵר אֶת הָעָם. אָמְרוּ לְרִבִּי זֵינוֹן הַחַזָּן. אֱמוֹר. הִתְחִילוּ וְאָמְרוּ. הִתְחִילוּ וְעָמְדוּ כָּל הָעָם עַל רַגְלֵיהֶם. אָמְרוּ לוֹ. וְכִי עַל מִי לֹא עָבְרָה רָעָתְךָ תָּמִיד. מִיַּד הָלְכוּ וּמִינוּ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בִּישִׁיבָה. בֶּן שֵׁשׁ עֶשְׂרֵה שָׁנָה הָיָה וְנִמְלָא כָל רֹאשׁוֹ שֵׂיבוֹת. וְהָיָה רִבִּי עֲקִיבָה יוֹשֵׁב וּמִצְטָעֵר וְאוֹמֵר. לָא שֶׁהוּא בֶן תּוֹרָה יוֹתֵר מִמֶּנִּי אֶלָּא שֶׁהוּא בֶן גְּדוֹלִים יוֹתֵר מִמֶּנִּי. אַשְׁרֵי אָדָם שֶׁזָּכוּ לוֹ אֲבֹתָיו. אַשְׁרֵי אָדָם שֶׁיֵּשׁ לוֹ יָתֵד לְהִיתָּלוֹת בָּהּ. וּמֶה הָיְתָה יָתֵידָתוֹ שֶׁלְרִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה. שֶׁהוּא עֲשִׂירִי לְעֶזְרָא. כַּמָּה סַפְסָלִים הָיוּ שָׁם. רִבִּי יַעֲקֹב בַּר סוֹסַיי אָמַר. שְׁמוֹנִים סַפְסָלִים שֶׁלְתַּלְמִידֵי חֲכָמִים הָיוּ שָׁם חוּץ מִן הָעוֹמְדִים מֵאֲחוֹרֵי הַגֶּדֶר. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. שָׁלֹשׁ מֵאוֹת סַפְסָלִין שֶׁלְתַּלְמִידֵי חֲכָמִים הָיוּ שָׁם חוּץ מִן הָעוֹמְדִים מֵאַחֲרֵי הַגֶּדֶר. כַּהִיא דְתַנִּינָן תַּמָּן. בְּיוֹם שֶׁהוֹשִׁיבוּ אֶת רִבִּי אֶלְעָזָר בֶּן עֲזַרְיָה בַּיְשִׁיבָה. תַּמָּן תַּנִּינָן. זֶה מִדְרָשׁ דָּרַשׁ רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה לִפְנֵי חֲכָמִים בַּכֶּרֶם בְּיַבְנֶה. וְכִי כֶרֶם הָיָה שָׁם. אָלָּא אֵילּוּ תַלְמִידִי חֲכָמִים שֶׁהָיוּ עֲשׂוּיִים שׁוּרוֹת שׁוּרוֹת כְּכֶרֶם. מִיַּד הָלַךְ לוֹ רַבָּן גַּמְלִיאֵל אֶצֶל כָּל אֶחָד וָאֶחָד בְּתוֹךְ בֵּיתוֹ לְפַיְיסוֹ. אֲתַא גַבֵּי רִבִּי יְהוֹשֻׁעַ וְאַשְׁכְּחִיהּ דַּהָוָה עֲבִיד מַחֲטִין. אֲמַר לֵיהּ. מִן אִילֵּין אַתְּ חַיי. אֶמַר לֵיהּ. וְעַד כְּדוֹן אַתְּ בָּעֵי מֵידַע. אִי לוֹ לְדוֹר שֶׁאַתְּ פַּרְנָסוֹ. אָמַר לוֹ. נֶעֱנֵיתִי לָךְ. שָׁלְחוּן גַּבֵּי רִבִּי לָעְזָר בֶּן עֲזַרְיָה חַד קַצָּר. וְאִית דְּאָמְרִין רִבִּי עֲקִיבָה הֲוָה. אָמַר לֵיהּ. מִי שֶׁהוּא מַזֶּה יַזֶּה. מִי שֶׁאֵינוֹ לֹא מַזֶּה וְלָא בֶן מַזֶּה יֹאמַר לְמַזֶּה בֶן מַזֶּה. מֵימֶיךָ מֵימֵי מְעָרָה וְאֶפְרְךָ אֶפֶר מַקְלֶה. אָמַר לָהֶן. נִתְרַצִּיתֶם. אֲנִי וְאַתֶּם נַשְׁכִּים לְפִתְחוֹ שֶׁלְרַבָּן גַּמְלִיאֵל. אַף עַל פִּי כֵן לֹא הוֹרִידוּ אוֹתוֹ מִגְּדוּלָּתוֹ אֶלָּא מִינוּ אוֹתוֹ אַב בֵּית דִּין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁶⁶ 27b, where R. Joshua’s profession is given as a charcoal burner. Since Rabban Gamliel in the aftermath of the destruction of the Temple insisted not only on uniformity of practice but also of doctrine (and in this was successful in eliminating Sadduceeism) and R. Joshua was known for his dislike of public quarrels, Rabban Gamliel thought that he was taking little risk in provoking a quarrel. It happened that one student came and asked Rebbi Joshua: What is about evening prayer? He said to him: It is voluntary. He asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. He said to him: Tomorrow, when I enter the assembly hall, stand up and ask me about this practice. The next day, this student stood up and asked Rabban Gamliel: What is about evening prayer? He said to him: It is obligatory. He said to him: But Rebbi Joshua told me that it was voluntary. Rabban Gamliel said to Rebbi Joshua: Are you the one who says it is voluntary? He answered him: No. He said to him: Stand up on your feet so that they may testify against you. Then Rabban Gamliel was sitting down and lecturing while Rebbi Joshua was standing up until the people started talking and said to Rebbi Ḥuṣpit the interpreter: Send the people home. They said to Rebbi Zenon the *ḥazan*: Start⁶⁷! He said: Start! All the people stood up and said to him: *Certainly, on whom did your evil not pass always*⁶⁸. 3:19.? They immediately appointed Rebbi Eleazar ben Azariah to the Yeshivah when he was 16 years old; his head became all white. Rebbi Aqiba sat and was sad; he said, not that he is a greater Torah scholar than I am, but he comes from a greater family than I do; hail to the man whose forefathers created merit for him, hail to the man who has a peg to hang on to. What was Rebbi Eleazar ben Azariah’s peg? He was the tenth generation after Ezra⁶⁹. How many seats were there? Rebbi Jacob ben Sisi said: Eighty seats were there of accomplished scholars, not to count those standing behind the railing. Rebbi Yose ben Rebbi Abun said 300 were there, not to count those standing behind the railing. As we have stated there⁷⁰ 1:3.: “On the day Rebbi Eleazar ben Azariah was appointed to the Academy.” There we have stated⁷¹ 4:6.: “This inference did Rebbi Eleazar ben Azariah present before the Sages at the vineyard of Jabneh.” Was there a vineyard? It means that the scholars sat there in rows like vines in a vineyard. Rabban Gamliel went immediately to pacify each one in his house. He came to Rebbi Joshua and found him occupied with the making of needles. He asked him: This is how you earn your living? He answered him: Until now you did not know? Woe to the generation whose caretaker you are! He said to him: I humble myself before you. They sent a washerman to Rebbi Eleazar ben Azariah, but some say that it was Rebbi Aqiba. He told him: The sprinkler, son of a sprinkler, should sprinkle. Should anyone who is neither a sprinkler nor the son of a sprinkler say to the sprinkler: your water is water from a cave and your ashes are ashes from a fireplace? He said to him: You made your peace with him! I and you shall go in the morning to Rabban Gamliel’s door. Nevertheless they did not remove him from his dignity but made him head of the court. footnotes: ⁶⁶ The story of this dispute should be compared with the Babli version, Berakhot ⁶⁷ The ḥazan was not only the reader in congregational prayers, but also the general organizer of religious affairs. In outlying communities he was the ritual slaughterer and the conduit through whom questions of religious practice were addressed to the Academies. Here it seems that he had to recite the prayer at the end of a study which it was customary to start with a Bible verse and that the people spontaneously chose one which was a curse on the speaker. ⁶⁸ Nah ⁶⁹ Also he was very rich and could afford the expenses of representing the Jewish population before the Roman government. ⁷⁰ Mishnah Zevaḥim ⁷¹ Mishnah Ketubot ###### Jerusalem Talmud Taanit 4:2:1 [Jerusalem Talmud Taanit 4:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:1) **משנה:** אֵילּוּ הֵן הַמַּעֲמָדוֹת צַו אֶת בְּנֵי יִשְׂרָאֵל אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי. וְכִי הֵיאַךְ קָרְבָּנוֹ שֶׁל אָדָם קָרֵב וְהוּא אֵינוֹ עוֹמֵד עַל גַּבָּיו אֶלָּא שֶׁהִתְקִינוּ הַנְּבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. וְעַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה מַעֲמָד בִּירוּשָׁלַיִם שֶל כֹּהֲנִים וְשֶׁל לְוִיִּם וְשֶׁל יִשְׂרְאֵל. הִגִּיעַ זְמַן הַמִּשְׁמָר כֹּהֲנָיו וּלְוִיָיו עוֹלִין לִירוּשָׁלִַם וְיִשְׂרָאֵל שֶׁבְּאוֹתוֹ הַמִּשְׁמָר מִתְכַּנְּסִין בְּעָרֵיהֶן וְקוֹרְאִין בְּמַעֲשֵׂה בְרֵאשִׁית: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** These are the bystanders. *Command the Children of Israel: My sacrifice, My offering as My gift*⁷². 28:2.. How could a person’s sacrifice be offered not in his presence⁷³, which was not paid by Cohanim (*Šeqalim* 1:6). Therefore the officiating Cohanim are not the owners of the sacrifice; a representation of the taxpayers is needed.? But the earlier prophets⁷⁴ instituted 24 watches. For each watch there was a presence⁷⁵ in Jerusalem of priests, and of Levites, and of Israel⁷⁶. At the time of service of each watch, its priests and Levites come to Jerusalem, and Israel belonging to this watch congregate in their towns and read about Creation⁷⁷. footnotes: ⁷² Num ⁷³ The daily sacrifices commanded in the verse are paid by the yearly sheqel ⁷⁴ David and Samuel. ⁷⁵ A scheduled presence. ⁷⁶ The Land was divided into 24 districts, centered around the cities of priests. ⁷⁷ In contrast to all other times when there is a Torah reading only on Mondays and Thursdays, during the week of service there is a daily reading, also some fasting, and other changes in the regular service as described in the Halakhot. ###### Jerusalem Talmud Taanit 4:2:2 [Jerusalem Talmud Taanit 4:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:2) **הלכה:** לָא צוֹרְכָא דִי לָא אֵילּוּ הֵן הַמַּעֲמָדוֹת מִתְכַּנְּסִין בְּעָרֵיהֶן וְקוֹרִין בְּמַעֲשֵׂה בְרֵאשִׁית. בָּא לְהַתְחִיל מִתְּחִילַּת הַפָּרָשָׁה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It would only have been necessary: “These are the bystanders; they congregate in their towns and read about Creation⁷⁸.” He comes to start from the beginning of the subject. footnotes: ⁷⁸ The reason the bystanders are mentioned in the Mishnah is the special fasts which they organize. Since it was stated earlier that the priests on duty in the Temple do not fast on minor fastdays, the mention of Cohanim and Levites in this context seems superfluous. They are only mentioned because without sacrifices to be offered by the non-owning Cohanim there would be no need for bystanders. ###### Jerusalem Talmud Taanit 4:2:3 [Jerusalem Talmud Taanit 4:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:3) אָמַר רִבִּי יוֹנָה. אִילֵּין תְּמִידִין קָרְבְּנוֹתֵיהֶן שֶׁלְכָּל יִשְׂרָאֵל אִינּוּן. אִם יִהְיוּ כָל יִשְׂרָאֵל עוֹלִין לִירוּשָׁלִַם. לֵית כְּתִיב אֶלָּא שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל זְכוּרְךָ. אִם יְהוּ כָל יִשְׂרָאֵל יוֹשְׁבִין וּבְטֵילִין. וְהָא כְתִיב וְאָסַפְתָּ דְגָנֶךָ. מִי אוֹסֵף לָהֶם אֶת הַדָּגָן. אֶלָּא שֶׁהִתְקִינוּ הַנְּבִיאִים הָרִאשׁוֹנִים עֶשְׂרִים וְאַרְבַּע מִשְׁמָרוֹת. וְעַל כָּל מִשְׁמָר וּמִשְׁמָר הָיָה עָמוּד בִּירוּשָׁלִַם שֶׁלְכֹּהֲנִים וְשֶׁלְלְוִיִּם וְשֶׁלְיִשְׂרְאֵל. תַּנֵּי. עֶשְׂרִים וְאַרְבָּעָה אֶלֶף עָמוּד מִירוּשָׁלִַם וַחֲצִי עָמוּד מִירִיחוֹ. אַף יְרִיחוֹ הָיְתָה יְכוֹלָה לְהוֹצִיא עָמוּד שָׁלֵם. אֶלְּא בִשְׁבִיל לַחֲלוֹק כָּבוֹד לִירוּשָׁלִַם הָיְתָה מוֹצִיאָה חֲצִי עָמוּד. הַכֹּהֲנִים לַעֲבוֹדָה וְהָלְּוִיִּם לַדּוּכָן וְיִשְׂרָאֵל מוֹכִיחִין עַל עַצְמָן שֶׁהֵן שְׁלוּחֵיהֶן שֶׁלְכָּל יִשְׂרַאֵל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁷⁹ 4:1. Rebbi Jonah said, these daily sacrifices are the offerings of all of Israel⁸⁰ that during the offering of a sacrifice the owner is forbidden work, no man in Israel would be permitted to work both in the morning and in the evening.. Could all of Israel ascend to Jerusalem? Is it not written⁸¹. 16:16., *three times a year all your males shall be seen*? If all of Israel would sit there and do nothing, is there not written⁸². 11:14. The Babli *Berakhot* 35b infers from the verse that it is a religious obligation on a Torah scholar to earn a livelihood., *you shall harvest your grain*? Who would harvest their grain? But the early prophets instituted 24 watches; from each watch there were [Cohanim, Levites, and Israel] present in Jerusalem. It was stated, *twenty-four thousand*⁸³. 27:1. The verse is read as meaning that every month there were 24’000 representatives of the people at the Temple.. A stand-by group⁸⁴ from Jerusalem, and half a stand-by group from Jericho. Jericho also could have produced a full stand-by group, but to give precedence to Jerusalem it only produced half a stand-by group. The Cohanim for service, the Levites for the podium⁸⁵, and the Israel as proof that they are the agents for all of Israel⁸⁶. footnotes: ⁷⁹ This text and the following paragraphs are copied from Pesaḥim ⁸⁰ Since it is shown in Pesaḥim ⁸¹ Deut ⁸² Deut ⁸³ 1Chr ⁸⁴ Since the Cohanim were changed every week, the people’s representatives also were changed every week; only one quarter of the 24’000 on stand-by were actually needed for one week. The Babylonian term for עָמוּד is מַעֲמָד (Babli 27a). The actual numbers in Second Temple times were small. ⁸⁵ For the musical accompaniment of the Temple service. ⁸⁶ These are forbidden any work while the Daily Sacrifice is offered but everybody else may work. ###### Jerusalem Talmud Taanit 4:2:4 [Jerusalem Talmud Taanit 4:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:4) תַּנֵּי רִבִּי שִׁמְעוֹן. הַכֹּהֲנִים וְהַלְּוִיִם וְיִשְׂרָאֵל וְשִׁיר מְעַכְּבִין אֶת הַקָּרְבָּן. רִבִּי אָבוּן בְּשֵׁם רִבִּי לָעְזָר. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. כָּל הַקָּהָל מִשְׁתַּחֲוִים. אֵילּוּ יִשְׂרָאֵל. וְהַשִּׁיר מְשׁוֹרֵר אֵילּוּ הַלְּוִיִּם. וְהַחֲצֹצְרוֹת מַחְצְצרִים אֵילּוּ הַכֹּהֲנִים. עַד לִכְלוֹת הָעוֹלָה. הַכֹּל מְעַכְּבִין אֶת הַקָּרְבָּן. רִבִּי תַנְחוּמָא בְשֵׁם רִבִּי לָעְזָר שָׁמַע לָהּ מִן הָדָא. וָאֶתְּנָה אֶת הַלְוִיִּם נְתוּנִים לְאַהֲרֹן וּלְבָנָיו מִתּוֹךְ בְּנֵי יִשְׂרָאֵל. אֵילּוּ הַלְּוִיִּם. לַעֲבֹד אֶת עֲבֹדַת בְּנֵי יִשְׂרָאֵל. אֵילּוּ הַכֹּהֲנִים. וּלְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל. זֶה הַשִּׁיר. וְלֹא יִהְיֶה בִּבְנֵי יִשְׂרָאֵל נֶגֶף בְּגֶשֶׁת בְּנֵי יִשְׂרָאֵל אֶל הַקּוֹדֶשׁ. אֵילּוּ יִשְׂרָאֵל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁸⁷ 10 (Note 141). The text there reads “musical instruments”, which is required by the context there and must be understood here also since the choir is subsumed under “Levites”. It was stated: “Rebbi Simeon⁸⁸ said, Cohanim, Levites, Israel, and song invalidate the sacrifice⁸⁹.” Rebbi Abun⁹⁰ in the name of Rebbi Eleazar, the reason of Rebbi Simeon ben Eleazar: ⁹¹. 29:28. Since this is not a pentateuchal verse it only can prove what people did or, as explained there in v. 25, what was prophetic instruction.*The entire congregation were bowing down*, these are Israel, *and the song was sung*, these are the Levites, *and the trumpets were trumpeting*, these are the Cohanim, *everything up to the end of the elevation offering*, all are indispensable for the sacrifice. Rebbi Tanḥuma in the name of Rebbi Eleazar understood it from here⁹²: *And I gave the Levites to Aaron and his sons from the midst of the Children of Israel*, these are the Levites, *to work the service of the Children of Israel in the Tent of Meeting,* these are the Cohanim, *and to atone for the Children of Israel*, that is the song⁹³. 8:19., *so there shall be no plague when the Children of Israel approach the Sanctuary*, these are Israel. footnotes: ⁸⁷ The first sentence is also in Eruvin ⁸⁸ In the other sources: R. Simeon ben Eleazar. ⁸⁹ A sacrifice requiring a wine offering is invalid if not accompanied by the Levite’s song. ⁹⁰ In the other sources: Abbin. ⁹¹ 2Chr ⁹² Num. 8:19. ⁹³ Num ###### Jerusalem Talmud Taanit 4:2:5 [Jerusalem Talmud Taanit 4:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:5) מְנַיִין שֶׁהַשִּׁיר קָרוּי כַפָּרָה. חִינְנָה אֲבוֹי דְּבַר נָטָה בְשֵׁם רִבִּי בְנָיָה. לְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל. זֶה הַשִּׁיר. מְנַיִין שֶׁהַשִּׁיר מְעַכֵּב. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי שִׁמְעוֹן בּוּלֶוְוטָה בְשֵׁם רִבִּי חֲנִינָה. לְכַפֵּר עַל בְּנֵי יִשְׂרָאֵל. זֶה הַשִּׁיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** From where that the song is called atonement? Ḥinena the father of Bar Nata in the name of Rebbi Banaia: *and to atone for the Children of Israel*, that is the song. From where that the song invalidates? Rebbi Jacob bar Aḥa, Rebbi Simeon βουλευτής ⁹⁴, in the name of Rebbi Ḥanina, *and to atone for the Children of Israel*, that is the song. footnotes: ⁹⁴ “The city councillor”. ###### Jerusalem Talmud Taanit 4:2:6 [Jerusalem Talmud Taanit 4:2:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:6) רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. שְׁמוֹנֶה מִשְׁמָרוֹת כְּהוּנָה הֶעֱמִיד מֹשֶׁה. אַרְבַּע מִשֶׁלְאֶלְעָזָר וְאַרְבַּע מִשֶׁלְאִיתָמָר. עַד שֶׁעָמַד דָּוִד וּשְׁמוּאֵל הָרוֹאֶה וְהוֹסִיפוּ עֲלֵיהֶם עוֹד שְׁמוֹנֶה. אַרְבַּע מִשֶׁלְאֶלְעָזָר וְאַרְבַּע מִשֶׁלְאִיתָמָר. וּבִיקְשׁוּ לְהוֹסִיף עוֹד שְׁמוֹנֶה וְלַעֲשׂוֹתָן עֶשְׂרִים וְאַרְבָּעָה. וּמָצְאוּ מִשֶׁלְאֶלְעָזָר וְלֹא מָצְאוּ מִשֶׁלְאִיתָמָר. הָדָא הוּא דִכְתִיב וַיִּמָּצְאוּ בְנֵי אֶלְעָזָר רַבִּים לְרָאשֵׁי הַגְּבָרִים מִן בְּנֵי אִיתָמָר וגו׳. רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי חוּנָה רַבָּה דְצִיפּוֹרִין בְּשֵׁם רִבִּי יוֹחָנָן. בֵּית אָב אֶחָד בֵּית אָב אֶחָד אֶחוּז לְאֶלְעָזָר. שֶׁנִּיתּוֹסָף לֹו בָתֵּי אָבוֹת אֲחֶרִים וְאָחוּז אָחוּז לְאִיתָמָר. מַה שֶׁתָּפַס תָּפַס. רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. לְחֵזִיר שִׁבְעָה עָשָׂר. שֶׁחָזַר הַמַּחְזוֹר לְאֶלְעָזָר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jacob bar Aḥa, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Moses instituted eight watches, four from Eleazar and four from Ithamar⁹⁵, until David and Samuel the Seer added another eight, four from Eleazar and four from Ithamar. They wanted to add another eight to bring them to 24, and found from Eleazar but did not find from Ithamar. This is what is written⁹⁶. 24:4.: *it was found that the descendants of Eleazar were more heads than the descendants of Ithamar*, etc. Rebbi Jacob bar Aḥa, the Elder Rebbi Ḥuna from Sepphoris in the name of Rebbi Joḥanan: *One clan, one clan selected from Eleazar*⁹⁷. 24:6. The repetition is not in the MT., other clans were added for him; *and selected, selected for Ithamar*, what he had, he had. Rebbi Ze`ira in the name of Rav Ḥuna: *For Ḥezir, seventeen*⁹⁸. 24:15. It is claimed that ranks 1–8, 17–24 in the cycle of watches are from Eleazar.. The cycle came back to Eleazar. footnotes: ⁹⁵ Babli 27a; Tosephta 3:2. ⁹⁶ 1Chr ⁹⁷ 1Chr ⁹⁸ 1Chr ###### Jerusalem Talmud Taanit 4:2:7 [Jerusalem Talmud Taanit 4:2:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:7) לַעֲשׂוֹתָן עֶשְׂרִים וְשָׁלֹשׁ אֵין אַתְּ יָכוֹל. דִּכְתִיב הֵמָּה יִסַּד דָּוִד וּשְׁמוּאֵל הָרוֹאֶה בֶּאֱמוּנָתָם. בְּאוֹמָנוּתָם. אוֹמָנוּת גְּדוֹלָה הָיְתָה שָׁם. שֶׁאֵין מִשְׁמַר נוֹטֵל וְשׁוֹנֶה בִשְׂדֵה אֲחוּזָה עַד שֶׁיִּטּוֹל חֲבֵירוֹ. אָמַר רִבִּי אַבָּהוּ. חִישַּׁבְתִּים שֶׁאֵין מִשְׁמַר נוֹטֵל וְשׁוֹנֶה בִשְׂדֵה אֲחוּזָה עַד שֶׁיִּטּוֹל חֲבֵירוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ⁹⁹ 5:8, explaining the discrimination against the Bilgah watch. One could not make them 23, as it is written¹⁰⁰. 9:22., *these are the institutions of David and Samuel the Seer in their professionalism*. It was a great feat of professionalism that no watch was taking and repeating in inheritance fields before the other could take¹⁰¹. 27:21 that real estate dedicated to the Temple by a person whose ancestor received this land in the original distribution under Joshua and which is not redeemed by the next Jubilee becomes property of the Cohanim. This is read to mean that it becomes property of the watch which regularly is on duty on the day of Atonement in the Jubilee year (*Lev*. 25:9). (Property bought, not inherited, *must* be redeemed, *Lev*. 27:23–24.) It now is asserted that no watch repeats serving on the Day of Atonement in a Jubilee year after less than 24 Jubilee periods (or 1200 years.) Since we have no details about the calendar rules of the First Temple period, at the end of which the rules of original distribution became moot, the statement can be neither verified nor falsified.. Rebbi Abbahu said, I computed it that no watch was taking and repeating in inheritance fields before the other could take. footnotes: ⁹⁹ This text is from Sukkah ¹⁰⁰ 1Chr ¹⁰¹ It is prescribed in Lev ###### Jerusalem Talmud Taanit 4:2:8 [Jerusalem Talmud Taanit 4:2:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:8) אַרְבַּע מִשְׁמָרוֹת עָלוּ מִן הַגּוֹלָה. יְדַעְיָה חָרִים פַּשְׁחוּר וְאִמֵּר. וְהִתְנוּ עִמָּהֶן הַנְּבִיאִים שֶׁבֵּינֵיהֶן שְׁאֲפִילוּ יְהוֹיָרִיב עוֹלֶה מִן הַגּוֹלָה שֶׁלֹּא יִדְחֶה אֶת הַמִּשְׁמָר שֶׁלְּפָנָיו אֶלָּא יֵיעָשֶׂה טְפֵילָה לוֹ. וְעָמְדוּ הַנְּבִיאִים שֶׁבֵּינֵיהֶן וְעָשׂוּ עֶשְׂרִים וְאַרְבַּע גּוֹרָלוֹת וְהִטִּילוּם בְּקַלְפֵּי. וּבָא יְדַעְיָה וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ. וּבָא חָרִים וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ. [וּבָא פַשְׁחוּר וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ. וּבָא אִימֵּר וְנָטַל חָמֵשׁ וְהוּא הֲרֵי שֵׁשׁ.] וְהִתְנוּ עִמָּהֶן הַנְּבִיאִים שֶׁבֵּינֵיהֶן שֶׁאֲפִילוּ יְהוֹיָרִיב עוֹלֶה מִן הַגּוֹלָה שֶׁלֹּא יִדְחֶה אֶת הַמִּשְׁמָר שֶׁלְּפָנָיו אֶלָּא יֵיעָשֶׂה טְפֵילָה לוֹ. וְעָמְדוּ רָאשֵׁי מִשְׁמָרוֹת וְעָשׂוּ עַצְמָן בָּתֵּי אָבוֹת. וְיֵשׁ מִשְׁמָר שְׁהָיָה בוֹ חֲמִשָּׁה שִׁשָּׁה שִׁבְעָה שְׁמוֹנָה תִשְׁעָה. מִשְׁמָר שֶׁהָיָה בוֹ חֲמִשָּׁה שְׁלֹשָׁה מַקְרִיבִין שְׁלֹשָׁה יָמִים וּשְׁנַיִם מַקְרִיבֵין אַרְבָּעָה יָמִים. מִשְׁמָר שֶׁהָיָה בוֹ שִׁשָּׁה חֲמִשָּׁה מַקְרִיבִין חֲמִשָּׁה יָמִים וְאֶחָד מַקְרִיב שְׁנֵי יָמִים. מִשְׁמָר שֶׁהָיָה בוֹ שִׁבְעָה כָּל אֶחָד וְאֶחָד מַקְרִיב אֶת יוֹמוֹ. מִשְׁמָר שֶׁהָיָה בוֹ שְׁמוֹנָה שִׁשָּׁה יָמִים מַקְרִיבִין שִׁשָּׁה וּשְׁנַיִם מַקְרִיבֵין יוֹם אֶחָד. מִשְׁמָר שֶׁהָיָה בוֹ תִשְׁעָה חֲמִשָּׁה מַקְרִיבִין חֲמִשָּׁה יָמִים וְאַרְבַּע מַקְרִיבִין שְׁנֵי יָמִים. וְיֵשׁ מֵהֶן שֶׁקָּבְעוּ עַצְמָן לְעוֹלָם. מִשְׁמָר שֶׁהָיָה בַשַּׁבָּת הָיָה בַשַּׁבָּת לְעוֹלָם. בְּמוֹצָאֵי שַׁבָּת הָיָה בְמוֹצָאֵי שַׁבָּת לְעוֹלָם. וְיֶשׁ מֵהֶן שֶׁהָיוּ מַקְרִיבִין עַל כָּל מִשְׁמָר וּמִשְׁמָר. וְיֶשׁ מֵהֶן שֶׁהָיוּ מַגְרִילִין עַל כָּל שָׁבוּעַ וְשָׁבוֹעַ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Four watches returned from the Diaspora: Yedaya, Ḥarim, Pashḥur, and Immer¹⁰² 2:36–39, *Neh.* 7:39–42.. The prophets among them stipulated that even if Yehoyariv would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it¹⁰³. The prophets among them took the initiative and made 24 lots which they put in an urn. Yedaya came and took five; with his own this makes six¹⁰⁴. Ḥarim came and took five; with his own this makes six. [Pashḥur came and took five; with his own this makes six. Immer came and took five; with his own this makes six.] The prophets among them stipulated that even if Yehoyariv¹⁰⁵. would return from the Diaspora that it would not displace the watch taking its place but would be made an appendix to it. The heads of the watches took the initiative and made themselves heads of clans. There were watches containing five, six, seven, eight, or nine. For a watch containing five, three were sacrificing during three days and two were sacrificing during four days¹⁰⁶. For a watch containing six, five were sacrificing during five days and one was sacrificing during two days. For a watch containing seven, each single one was sacrificing on its day. For a watch containing eight, six were sacrificing during six days, and two were sacrificing on one day. For a watch containing nine, five were sacrificing during five days and four were sacrificing during two days. There were those who fixed themselves permanently. A watch¹⁰⁷ who served on the Sabbath always served on the Sabbath, after the end of the Sabbath always served after the Sabbath. They were those of them which were sacrificing with every watch¹⁰⁸; and those who drew lots for every week¹⁰⁹. footnotes: ¹⁰² Ezra ¹⁰³ This sentence should be deleted; its place is at later in the text. ¹⁰⁴ The 24 watches which served in the Second Temple were really subdivisions of the four which returned from Babylonia. ¹⁰⁵ The leading watch in Chr ¹⁰⁶ As explained in Mishnah 2:12, each clan served one day during the week allotted to its watch. That Mishnah seemed to presume that each watch is composed of exactly 7 clans. But numbers from 5 to 9 can be accommodated. ¹⁰⁷ One has to read “clan” instead of “watch”. ¹⁰⁸ This sentence is slightly garbled. It seems to mean: There were those which were serving at different days each time their watch was called to Jerusalem. ¹⁰⁹ There were watches which organized a drawing of lots among their clans. Because of the different meanings of “week” this either means every time their watch was going to officiate, or once in a Sabbatical period. ###### Jerusalem Talmud Taanit 4:2:9 [Jerusalem Talmud Taanit 4:2:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:9) רִבִּי הֲוָה מַמְנֵי תְּרִין מִינּוּיִין. אִין הֲווּן כְּדַיי הָיוּ מִתְקַיְימִין. וְאִין לָא הֲווּן מִסִתַּלְּקִין. מִדְּדָמָךְ פְּקִיד לִבְּרֵיהּ. אֲמַר. לָא תַעֲבִיד כֵּן אֶלָּא מְנִי כוּלְּהוֹן כְּחָדָא. וּמְנִי לְרִבִּי חָמָא בַּר חֲנִינָה בְּרֹאשָׁה. וְלָמָּה לָא מְנִיתֵיהּ הוּא. אָמַר רִבִּי דְּרוֹסָה. בְּגִין דְּצַוְוחִין עֲלוֹיי צִיפּוֹרָאֵיי. וּבְגִין צְוָוחָה עָבְדִין. אָמַר רִבִּי לָעְזָר בֵּירִבִּי יוֹסֵה. עַל שֶׁהֵשִׁיבוֹ טַעַם בָּרַבִּים. רִבִּי הֲוָה יְתִיב מַתְנֵי. וְזָכְרוּ פְלִיטֵיהֶם אוֹתִי וְהָיוּ אֶל הֶהָרִים כְּיוֹנֵי הַגֵּאָיוֹת כּוּלָּם הוֹמִיּוֹת. אֲמַר לֵיהּ. הוֹמוֹת. אֲמַר לֵיהּ. הֵן קָרִיתָהּ. אֲמַר לֵיהּ. קֳדָם רַב הַמְנוּנָא דְבָבֶל. אֲמַר לֵיהּ. כַּד תִּיחוֹת לְתַמָּן אֱמוֹר לֵיהּ דִּמְנִיָיתָךְ חֲכִים. וִיֵדַע דְּלָא מִיתְמַנִּי בְיוֹמוֹי. מִן דִּדְמָךְ בָּעָא בְּרֵיהּ מַמְנִיתֵיהּ וְלָא קְבִיל עֲלֵיהּ מִתְמַנְיָיא. אֲמַר. לֵית אֲנָא מְקַבֵּל עָלַי מִתְמַנְיָיא עַד זְמַן דִּתְמַנִּי רִבִּי פַס דְּרוֹמָא קָמַיי. וַהֲוָה תַמָּן חַד סָב. אֲמַר. אִין חֲנִינָה קֳדָמַיי אֲנָא תִינְיָין. אִין רִבִּי פַס דְּרוֹמַיָּא קֳדָמַיי אֲנָא תִינְיָין. וּקֵבִיל עֲלוֹי רִבִּי חֲנִינָה מִיתְמַנְיָיא תְּלִיתָאִי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi used to ordain double ordinations¹¹⁰ to a rabbinic post which it was the Patriarch’s duty to see to it that it was filled.. If they were worthy of it they were continuing; if not they were disappearing¹¹¹. When he was to die, he commanded his son; he said, do not act thus but ordain all of them together, and ordain Rebbi Ḥama bar Ḥanina¹¹² 7(16)) or Ḥanina bar Ḥama (Babli *Ketubot*103b). As the name Ḥama shows and the story confirms, he was a Babylonian (Babylonian Aramaic from the Accadic ח֗מי “to protect, guard, trust”.) first. Why did he not ordain him himself? Rebbi Derosa said, because the Sepphoreans complained about him¹¹³. And because of complaints one acts? Rebbi Eleazar ben Rebbi Yose said, because he corrected him in public. Rebbi was sitting, stating: *Their refugees will remember Me*¹¹⁴. 7:9.*, on the mountains like valley doves, all of them cooing*¹¹⁵. 7:16. For “cooing”, Rebbi used rabbinic Hebrew *hōmiōt*.. He said to him, *all of them cooing*¹¹⁶.. He asked him, where did you study this text? He said, before the Babylonian Rav Hamnuna. He said to him, if you will descend there, tell him that he should ordain you as *Ḥakham*. He understood that he¹¹⁷ in Rebbi’s lifetime. never would be ordained in his lifetime. After he died, his son wanted to ordain him, but he did not accept to be ordained unless Rebbi Ephes the Southerner was ordained before him. There was there an old man who said, if Ḥanina precedes me, I have to be the second; if Rebbi Ephes the Southerner precedes me, I have to be the second. Rebbi Ḥanina accepted to be ordained as third¹¹⁸. footnotes: ¹¹⁰ This ordination was not simply the granting of an ecclesiastical degree but carried with it the appointment as Ḥakham ¹¹¹ If those appointed by Rebbi were found worthy of the posts given to them in the eyes of heaven, they lived a long life; otherwise they would die an early death. ¹¹² One has to read either simply Ḥanina (as in the parallel Eccl. rabba ¹¹³ That he was too strict in his rabbinic rulings, being a recognized scholar but not appointed by the Patriarch. ¹¹⁴ Ez ¹¹⁵ Ez ¹¹⁶ In correct biblical Hebrew (almost MT) hōmōt ¹¹⁷ R. Ḥanina understood that he would not become Ḥakham ¹¹⁸ According to both parallel sources he agreed to be the third in rank in the Academy of Rebbi’s successor. ###### Jerusalem Talmud Taanit 4:2:10 [Jerusalem Talmud Taanit 4:2:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:10) אָמַר רִבִּי חֲנִינָה. זָכִית מַאַרְכָה יוֹמִין. אִין בְּגִין הָדָא מִילְּתָא לֵית אֲנָא יְדַע. אִין בְּגִין דַּהֲוִית סְלִיק מִן טִיבֵּרִיָּא לְצִיפּוֹרִין. [וַהֲוִינָא] עֲקִים אִיסִרָטִין מֵּיעוֹל מִישְׁאוֹל בִּשְׁלָמֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן חַלְפוּתָא בְּעֵין תִּינָה לֵית אֲנָא יְדַע. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Ḥanina said, I merited to live a long life. Whether because of this matter I do not know, or whether when I was climbing from Tiberias to Sepphoris I made a detour to ask about the well-being of Rebbi Simeon ben Ḥalfuta I do not know. ###### Jerusalem Talmud Taanit 4:2:11 [Jerusalem Talmud Taanit 4:2:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:11) שְׁמוּאֵל וְאִילֵּין דְּבֵית שִׁילֹא הֲווֹן שְׁאָלִין בִּשְׁלָמֵיהּ דִּנְשִׂיָיא בְּכָל יוֹם. וַהֲווֹן אִילֵּין דְּבֵית שִׁילֹה עֲלִין קָדֳמֵיי וְיָתְבִין קָדֳמֵיי. פָּלְגוֹן אִיקָר לִשְׁמוּאֵל וְאַייתִיבוּנֵיהּ קָדֳמֵיי. עָאַל רַב לְתַמָּן וּפְלַג לֵיהּ שְׂמוּאֵל אִיקָר [וְאוֹתְבִינֵיהּ קָדֳמֵיי.] אָמְרִין אִילֵּין דְּבֵית שִׁילֹה. אֲנָן תִּינְיָינִין אֲנָן. וּקְבִל עֲלוֹיי שְׁמוּאֵל מֶיתַב תָּלִיתָאֵי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Samuel and those of the family Shilo asked about the Patriarch’s well-being every day; those of the family Shilo entered first and sat down first. They honored Samuel and brought him in first. Rav immigrated from there and Samuel honored him [and brought him in first.] Those of the House of Shilo said, we are the second ones. Samuel accepted to sit as third¹¹⁸. footnotes: ¹¹⁸ According to both parallel sources he agreed to be the third in rank in the Academy of Rebbi’s successor. ###### Jerusalem Talmud Taanit 4:2:12 [Jerusalem Talmud Taanit 4:2:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:12) שְׁלֹֹשָה סְפָרִים מָצְאוּ בָעֲזָרָה. סֵפֶר מְעוֹנֵי. וְסֵפֶר זַעֲטוּטֵי. וְסֵפֶר הִיא. בְּאֶחָד מָצְאוּ כָתוּב מְעוֹן אֱלֹהֵי קֶדֶם. וּבִשְׁנַיִם כָּתוּב מְעוֹנָה אֱלֹהֵי קֶדֶם. וְקִיְימוּ שְׁנַיִם וּבִיטְלוּ אֶחָד. בְּאֶחָד מָצְאוּ כָתוּב וַיִּשְׁלַח אֶת זַעֲטוּטֵי בְּנֵי יִשְׂרָאֵל. וּבִשְׁנַיִם כָּתוּב וַיִּשְׁלַח אֶת נַעֲרֵי בְּנֵי יִשְׂרָאֵל. וְקִיְימוּ שְׁנַיִם וּבִיטְלוּ אֶחָד. בְּאֶחָד מָצְאוּ כָתוּב תֵּשַׁע הִיא. וּבִשְׁנַיִם כָּתוּב אַחַת עֶשְׂרֵה הִיא וְקִיְימוּ שְׁנַיִם וּבִיטְלוּ אֶחָד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Three scrolls were found in the Temple courtyard¹¹⁹, the *Meone* scroll, the *Zaatute* scroll, the *hee* scroll. In one they found written *me`ôn is the preexisting God*, but in two was written *me`ônāh is the preexisting God*¹²⁰. 33:26.. They confirmed the two and annulled the one. In one they found written *he sent the za`**tûtē of the Children of Israel* but in two was written *he sent the na`**rē of the Children of Israel*¹²¹. 24:5. The LXX translate *za`**tûtē*(Babli *Megillah* 9a, bottom) as “young men” but *na`ar* (*Ex*. 33:11) as “boy”.. They confirmed the two and annulled the one. In one they found written nine היא, but in two they found eleven ¹²². The irregular spelling is found in *Gen*. 14:3,20:5, 38:5; *Lev*. 11:39,13:10,13:21,16:31,20:17,21:9; *Num*. 5:13,5:14. היא. They confirmed the two and annulled the one. footnotes: ¹¹⁹ It is asserted that even before the work of the Masoretes, the received text of the Pentateuch was a scholarly edition. ¹²⁰ Deut ¹²¹ Ex ¹²² This is the accepted mesorah ###### Jerusalem Talmud Taanit 4:2:13 [Jerusalem Talmud Taanit 4:2:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:13) אָמַר רִבִּי לֵוִי מְגִילַּת יוּחֲסִין מָצְאוּ בִירוּשָׁלִַם וְכָתוּב בָּהּ. הִלֵּל מִן דְּדָוִד. בֶּן יָצַף מִן דְּאָסָף. בֶּן צִיצִּית הַכֶּסֶת מִן דְּאַבְנֵר. בֶּן קּוּבִּיסִין מִן דְּאַחְאָב. בֶּן כַּלְבָּא שָׂבוּעַ מִן דְּכָלֵב. רִבִּי יַנַּיי מִן דְּעֵלִי מן יְהוּדָה מִן צִיפּוֹרִין. רִבִּי חִיָיה רַבָּה מִבְּנֵי שְׁפַטְיָה בֶּן אֲבוּטָל. רִבִּי יוֹסֵי בֵּירִבִּי חֲלַפְתָּא מִבְּנֵי יוֹנָדָב בֶּן רֵכָב. רִבִּי נְחֶמְיָה מִן נְחֶמְיָה הַתִּרְשָׁתָא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ¹²³. *rabba* 58(13); M. Sokoloff, *The Genizah fragmentss of Genesis rabba* (Jerusalem 1982) #110, lines 27–30. Rebbi Levi said, they found a genealogical scroll in Jerusalem and in it was written: Hillel from David, Ben Yaṣaf¹²⁴ the family Yaṣah; in the Genizah: the House Ṣiṣit. from Asaph, Ben Ṣiṣit Hakkeset from Abner, Ben Qubisin¹²⁵. from Ahab, Ben Kalba Savua` from Kaleb¹²⁶, Rebbi Yannai from Eli, Men Yehudah¹²⁷ The family Yehu. from Sepphoris, the Elder Rebbi Ḥiyya from the sons of Shephatya ben Abutal¹²⁸. 3:4., ¹²⁹. *rabba*. Rebbi Yose ben Rebbi Ḥalaphta from the sons of Yonadav ben Rekhav, Rebbi Neḥemiah from Nehemiah the governor. footnotes: ¹²³ A parallel text is in Gen ¹²⁴ In Gen. rabba: ¹²⁵ In the Genizah: Kobyses ¹²⁶ These three families are mentioned as the richest of Jerusalem before the first revolt. ¹²⁷ In Gen. rabba: ¹²⁸ A son of David, 2S ¹²⁹ The last two late Tannaim are not mentioned in Gen ###### Jerusalem Talmud Taanit 4:2:14 [Jerusalem Talmud Taanit 4:2:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:14) [תַּנֵּי.] סֵדֶר הֵסֵב. בַּזְּמַן שֶׁהֵן שְׁתֵּי מִיטּוֹת הַגָּדוֹל שֶׁבָּהֶן [עוֹלֶה] מֵיסַב בְּרֹאשׁ הָעֶלְיוֹנָה. וְהַשֵּׁינִי לוֹ לְמַטָּה מִמֶּנּוּ. בַּזְּמַן שֶׁהֵן שָׁלֹשׁ מִיטּוֹת הַגָּדוֹל שֶׁבָּהֶן עוֹלֶה וּמֵיסַב בְּרֹאשׁ הָאֶמְצָעִית. וְהַשֵּׁינִי לוֹ לְמַעְלָה וְהַשְּׁלִישִׁי לוֹ לְמַטָּה הִימֶינּוּ. וְכֵן מְסַדְּירִין וְהוֹלְכִין. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. אָבוֹת דֶּרֶךְ הֵסֵב הֵן קְבוּרִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** [It was stated:]¹³⁰ 5:5, Babli *Berakhot* 46b. “The order of lying on couches. If there are two couches, the most important personality [goes and] lies down at the head of the upper one, and the next one next to him¹³¹. If they are three couches the most important personality goes and lies down at the head of the middle one; the second one before him and the third one below him. In this way one continues to organize.” Rebbi Samuel bar Rav Isaac said, the Patriarchs are buried in the way of lying on couches¹³². footnotes: ¹³⁰ Corrector’s addition; essential only in Babylonian style. Tosephta Berakhot ¹³¹ In the dining hall (triclinium) two couches were arranged parallel to one another; three couches were arranged in the form of Π. Each couch had room for three occupants. ¹³² Abraham and Sarah in the middle, flanked on one side by Isaac and Rebekka and on the other by Jacob and Leah. ###### Jerusalem Talmud Taanit 4:2:15 [Jerusalem Talmud Taanit 4:2:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:2:15) רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. לְעוֹלָם אֵין הָעוֹלָם עוֹמֵד אֶלָּא עַל הַקָּרְבָּנוֹת. תַּמָּן תַּנִּינָן. שִׁמְעוֹן הַצַּדִּיק הָיָה מִשְּׁיֵרֵי כְנֶסֶת הַגְּדוֹלָה. הוּא הָיָה אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים. וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד. וָאָשִׂים דְּבָרַיי בְּפִיךָ. זוֹ תוֹרָה. וּבְצֵל יָדִי כִּסִּיתִיךָ. זוֹ גְמִילּוּת חֲסָדִים. לְלַמְּדָךְ שֶׁכָּל מִי שֶׁהוּא עָסוּק בַּתּוֹרָה וּבִגְמִילּוּת חֲסָדִים זָכָה לֵישֵׁב בְּצִילּוֹ שֶׁלְהַקָּדוֹשׁ בָּרוּךְ הוּא. הָדָא הִיא דִכְתִיב מַה יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן. לִנְטוֹעַ שָׁמַיִם וְלִיסוֹד אָרֶץ. אֵילּוּ הַקָּרְבָּנוֹת. וְלֵאמוֹר לְצִיּוֹן עַמִּי אָתָּה. אֵילּוּ יִשְׂרָאֵל. אָמַר רִבִּי חִינְנָא בַּר פָּפָּא. חִיזַּרְנוּ עַל כָּל הַמִּקְרָא וְלָא מָצָאנוּ שֶׁנִּקְרְאוּ יִשְׂרָאֵל צִיּוֹן אֶלָּא זֶה. וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה. תַּמָּן תַּנִּינָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד. עַל הַדִּין וְעַל הָאֱמֶת וְהַשָּׁלוֹם. וּשְׁלָשְׁתָּן דָּבָר אֶחָד הֵן. נַעֲשֶׂה הַדִּין נַעֲשֶׂה אֱמֶת. נַעֲשֶׂה אֱמֶת נַעֲשֶׂה שָׁלוֹם. אָמַר רִבִּי מָנָא. וּשְׁלָשָׁתָן בְּפָסוּק אֶחָד. אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: The world only continues to exist by the sacrifices¹³³. There, we stated¹³⁴ 1:2.: “Simeon the Just was of the remainders of the Great Assembly. He used to say, the world continues to exist by three things, by the Torah, by worship, and by labors of love¹³⁵” All three are in one verse¹³⁶. 51:16.: *I shall put My word in your mouth*, that is Torah. *By the shadow of My hands I shall cover you*, these are labors of love; to teach you that he who is occupied with Torah and labors of love merits to dwell in the shadow of the Holy One, praise to Him. That is what is written¹³⁷. 36:8., *how precious is Your grace, o God, and humans take shelter in Your wings’ shadow. To plant the Heavens and give foundation to the earth*¹³⁶. 51:16., these are the sacrifices, *and to say to Zion, you are My people*, these are Israel. Rebbi Ḥinena bar Pappa said, we went over all of Scripture and only found this one that Israel was called Zion, *and to say to Zion, you are My people*. There, we stated¹³⁸ 1:18. The following text shows that the verse quoted at the end was not part of the Yerushalmi Mishnah (and is not part of Maimonides’s autograph Mishnah.): “Rabban Simeon ben Gamliel says, the world is existing on three things, on justice, on truth, and on peace. All three are one: If justice is done, truth is accomplished. If truth is accomplished, peace is established. Rebbi Mana said, and all are in one verse¹³⁹. 8:16., *judge truth and law of peace in your gates*. footnotes: ¹³³ In the absence of a Temple, this means that the daily recitation of the rules of daily sacrifices are necessary for the continued existence of the world. In Amoraic times this implied that the institution of the rules for bystanders to be explained in the following Halakhot was still followed, continuing the cycle of priestly watches uninterrupted theoretically from the time of Ezra (or practically from Hasmonean times.) ¹³⁴ Mishnah Avot ¹³⁵ Labors for which no thanks can be given, such as burying the dead or giving charity anonymously. ¹³⁶ Is ¹³⁷ Ps ¹³⁶ Is ¹³⁸ Mishnah Avot ¹³⁹ Zach ###### Jerusalem Talmud Taanit 4:3:1 [Jerusalem Talmud Taanit 4:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:3:1) **משנה:** בַּיּוֹם הָרִאשׁוֹן קוֹרִין בְּרֵאשִׁית וִיְהִי רָקִיעַ. בַּשֵּׁנִי יְהִי רָקִיעַ יִקָּווּ הַמַּיִם. בַּשְּׁלִישִׁי יִקָּווּ הַמַּיִם יְהִי מְאוֹרוֹת. בָּרְבִיעִי יְהִי מְאוֹרוֹת יִשְׁרְצוּ הַמַּיִם. בַּחֲמִישִׁי יִשְׁרְצוּ הַמַּיִם וְתוֹצֵא הָאָרֶץ. בַּשִּׁשִּׁי וְתוֹצֵא הָאָרֶץ וַיְכוּלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכָל צָבָאָם. פָּרָשָׁה גְדוֹלָה קוֹרִין אוֹתָה בִּשְׁנַיִם וְהַקְּטַנָּה בְּיָחִיד. בַּשַּׁחֲרִית וּבַמּוּסָף וּבַמִּנְחָה נִכְנָסִין וְקוֹרִין עַל פִּיהֶן כְּקוֹרִין אֶת שְׁמַע. עֶרֶב שַׁבָּת בַּמִּנְחָה לֹא הָיוּ נִכְנָסִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: כָּל יוֹם שֶׁיֶּשׁ בּוֹ הַלֵּל אֵין בּוֹ מַעֲמָד שַׁחֲרִית. קָרְבַּן מוּסָף אֵין בּוֹ נְעִילָה. וְקֻרְבַּן עֵצִים אֵין בּוֹ מִנְחָה דִּבְרֵי רַבִּי עֲקִיבָה. אָמַר לוֹ בֶן עַזַּאי כָּךְ הָיָה רַבִּי יְהוֹשֻׁעַ שׁוֹנֶה קָרְבַּן מוּסָף אֵין בּוֹ מִנְחָה וְקֻרְבַּן עֵצִים אֵין בּוֹ נְעִילָה. חָזַר רַבִּי עֲקִיבָה לִהְיוֹת שׁוֹנֶה כְדִבְרֵי בֶן עַזַּאי: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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*¹⁴⁰ states that three people have to be called to read the Torah, each one a minimum of three verses, and if one starts a new paragraph one must read at least two verses from it, and at the end of a paragraph one must read at least three verses. Every day one reads two paragraphs in the story of Creation (*Gen.*1:1–2:3), but paragraph 1 only has five verses and paragraph 2 three. According to the rules, paragraph 1 should not be split. Similarly, on day 2 paragraph 2 has three verses but paragraph 3 has five, which raise the question how to accommodate second and third readers. The other days are no problem since paragraph 4 has six verses, paragraph 5 four, paragraph 6 eight, and paragraph 9 (*Gen*. 2:1–3) three.. A large paragraph is read by two persons, and a small one by an individual¹⁴⁹ in the morning and for *musaf*; for afternoon prayers¹⁵⁰ prayer; in contrast to all other Torah readings one reads both after morning and after *musaf* prayers; Tosephta 3:4. they were assembling and read by heart as one reads the *shema`*. Friday afternoon they were not assembling¹⁵¹ because of the honor of Sabbath. On any day of *hallel*¹⁶² there is no bystanding for morning prayers¹⁶³, on a *musaf* sacrifice there is no *ne`ilah*¹⁶⁴ sacrifices were on festive days and *ne`ilah* is characteristic of fastdays.; on an offering of wood¹⁶⁵ 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* sacrifice¹⁶⁶. there is none for the afternoon prayers; on an offering of wood no *ne`ilah*¹⁶⁷. Rebbi Aqiba changed to state following Ben Azzai’s words. footnotes: ¹⁴⁰ These are the details of the Torah readings by the bystanders mentioned in Mishnah 2. The problem is that the Mishnah in Megillah ¹⁴⁹ A paragraph of 5 sentences may be split into 2 readings as explained in Halakhah 3. ¹⁵⁰ Since there are bystanders 365 days a year, they also hold their special services on days which require a musaf ¹⁵¹ For extended services. ¹⁶² The first day of Passover, Pentecost, the eight days of Tabernacles and the eight days of Ḥanukkah. ¹⁶³ Since these are festive days and the prayers of the bystanders are penitential prayers. ¹⁶⁴ For the same reason as before; most musaf ¹⁶⁵ Offerings of firewood to the Temple as described in Halakhah 6. ¹⁶⁶ When except for the Day of Atonement there can be no ne`ilah ¹⁶⁷ Since the day is a festive day. ###### Jerusalem Talmud Taanit 4:3:2 [Jerusalem Talmud Taanit 4:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:3:2) **הלכה:** רַב חוּנָה אָמַר. שְׁלֹשָׁה קְרוּיוֹת שֶׁבַּתּוֹרָה לֹא יִפְחֲתוּ מֵעֲשָׂרָה פְסוּקִים. חִזְקִיָּה אָמַר. כְּנֶגֶד עֲשֶׂרֶת הַדִּיבְּרוֹת. וְהָא תַנִּינָן. בַּיּוֹם הָרִאשׁוֹן בְּרֵאשִׁית וִיְהִי רָקִיעַ. וְהָא לֵית בְּהוֹן אֶלָּא תְמַנְיָיא. רִבִּי אִידִי אָמַר. אִיתְפַּלְּגוֹן כֶּהֲנָא וָאַסָּא. חַד אָמַר. חוֹזֵר. וְחוֹרָנָה אָמַר. חוֹתֵךְ. מָאן דְּאָמַר. חוֹזֵר. חוֹזֵר שְׁנֵי פְסוּקִים. מָאן דְּאָמַר. חוֹתֵךְ. וַיְהִי עֶרֶב וַיְהִי בֹקֶר פָּסוּק בִּפְנֵי עַצְמוֹ. וְהָא תַנִּינָן. בַּשֵּׁינִי יְהִי רָקִיעַ יִקָּווּ הַמַּיִם. חַד אָמַר. חוֹזֵר. וְחוֹרָנָה אָמַר. חוֹתֵךְ. מָאן דְּאָמַר. חוֹזֵר. חוֹזֵר שְׁנֵי פְסוּקִין. מָאן דְּאָמַר. חוֹתֵךְ. אֲפִילוּ חוֹתֵךְ לֵית בֵּיהּ. הֵתִיב רִבִּי פִלִּיפָּה בַּר פְּרִיטָה קוֹמֵי רִבִּי זְעוּרָה. וַהֶרֵי פָּרָשַׁת עֲמָלֵק. אָמַר לֵיהּ. שַׁנְיָיה הִיא. שֶׁהוּא סִדְרוֹ שֶׁלְיוֹם. הָתִיב רִבִּי לָעְזָר בַּר מְרוֹם קוֹמֵי רִבִּי יוֹנָה. וְהָא תַנֵּי. הַמַּפְטִיר בַּנָּבִיא לֹא יִּפְחוֹת מֵעֶשְׂרִים וְאֶחָד פְּסוּקִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** ¹⁴¹ 4:2. Rav Ḥuna said, three people reading in the Torah shall not do less than ten verses¹⁴²21b.. Ḥizqiah said, corresponding to the Ten Commandments¹⁴³ 21b, as one of two explanations.. But did we not state, “on Sunday, *In the Beginning* and *there shall be a spread*”? And these are only eight! Rebbi Idi said, Cahana and Assi disagreed¹⁴⁴ 22a, disagreement of Rav and Samuel.. One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he splits *it was evening, it was morning,* as a separate verse¹⁴⁵. But did we not state, “on Monday, *there shall be a spread* and *the waters shall come together*”? One said, he repeats. But the other said, he splits. He who says that he repeats, he repeats two verses. He who says he splits, he could not split¹⁴⁶” already is a separate verse.. Rebbi Philippos ben Perita objected before Rebbi Ze`ira, is there not the paragraph about Amalek? He said to him, there is a difference since this is the topic of the day¹⁴⁷.17:8–16. The reading is not connected to the text before or after, it cannot be augmented. Since there are 9 verses and the Mishnaic requirement can be satisfied without problems, there is no need to change anything to satisfy the additional Amoraic rule. Tosaphot *Megillah* 21b *s.v*. אין.. Rebbi Eleazar from Merom asked before Rebbi Jonah; was it not stated, the one who reads the conclusion from Prophets should not do less than 21 verses¹⁴⁸ 23a. The question would be that since we require that one reader at least read 4 verses, should there not be at least 22 verses? The question needs no answer since there is no reading from Prophets on weekdays; the number 21 refers to the seven people called to read on a Sabbath; cf. *Megillah* 4:2 Note 74.? footnotes: ¹⁴¹ This Halakhah is repeated in Megillah ¹⁴² Each one may not read less than three verses but one has to read at least 4. Babli Megillah ¹⁴³ Babli Megillah ¹⁴⁴ In Babli Megillah ¹⁴⁵ He splits it off from v. 5 and reads it as separate sentence. In contrast to the Babli which prescribes only one sentence to be repeated, the Yerushalmi has the three readers reading a total of 10 verses as required by Rav Ḥuna. ¹⁴⁶ Since “it was evening, it was morning, the third day ¹⁴⁷ The reading for Purim, for which three readers are called on a weekday, is Ex ¹⁴⁸ Babli Megillah ###### Jerusalem Talmud Taanit 4:3:3 [Jerusalem Talmud Taanit 4:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:3:3) תַּנֵּי. אַנְשֵׁי מִשְׁמָר הָיוּ מִתְעַנִּים בְכָל יוֹם. בַּשֵּׁינִי הָיוּ מִתְעַנִּין עַל מַפְרִשֵׂי יַמִּים. וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם. בַּשְּׁלִישִׁי הָיוּ מִתְעַנִּין עַל יוֹצְאֵי דְרָכִים. וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם. בָּרְבִיעִי הָיוּ מִתְעַנִּין עַל הַתִּינוֹקוֹת שֶׁלֹּא תַעֲלֶה אַסְכָּרָה לְתוֹךְ פִּיהֶם. וַיֹּאמֶר אֱלֹהִים יְהִי מְאוֹרוֹת. מְאֹרֹת כָּתוּב. בַּחֲמִישִּׁי הָיוּ מִתְעַנִּין עַל הַמְּעוּבָּרוֹת שְׁלֹּא יַפִּילוּ וְעַל הַמֵּינִיקוֹת שֶׁלֹּא יָמוּתוּ בְנֵיהֶן. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה. תַּנֵּי. לֹא הָיוּ מִתְעַנִּין לֹא בָעֶרֶב שַׁבָּת וְלֹא בְמוֹצָאֵי שַׁבָּת מִפְּנִי כְבוֹד שַׁבָּת. תַּנֵּי. סַנְהֶדְרִין גְּדוֹלָה הָיְתָה מִתְעַנָּה עִמָּהֶן. וְסַנְהֶדְרִין יְכוֹלָה לְהִתְעַנּוֹת בְּכָל יוֹם. מְחַלְּקִין הָיוּ עַצְמָן עַל בָּתֵּי אָבוֹת. וְאֵין מִתְעַנִּין עַל שְׁנֵי דְבָרִים כְּאַחַת. מִן הָדָא. וַנָּקוּמָה וַנְּבַקְשָׁה מֵאֱלֹהֵינוּ עַל זֹאת. אָמַר רִבִּי תַנְחוּמָה. לֹא מִן הָדָא אֶלָּא מִן הָדָא. וְרַחֲמִין לְמִיבְּעֵי מִן קֳדָם אֱלָהּ שְׁמַיָּא עַל רָזָא דְּנָא. רִבִּי חַגַּיי בְשֵׁם רִבִּי זְעוּרָה. שֶׁאִם הָיוּ שְׁנֵי דְבָרִים. כְּגוֹן עֲצִירַת גְּשָׁמִים וְגוֹבַיי. מַתְרִיעִין עֲלֵיהֶן. רִבִּי חַגַּיי כַד דַּהֲוָה נְפַק לְתַעֲנִיתָא הֲוָה אֲמַר קוֹמֵיהוֹן. אָחֵינָן. אַף עַל גַּב דְּאִית בְּלִיבִּינָן עֲקִין סַגִּין אֶלָּא לָהֵן דַּאֲתִינָן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated¹⁵²: The people of the watch¹⁵³ 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*¹⁵⁴. 1:6.. On Tuesday they are fasting for road travellers; *God commanded, the waters under the sky shall congregate*¹⁵⁵. 1:9.. On Wednesday they are fasting for children that diphteria should not develop in their mouths; *God commanded, there shall be lights*¹⁵⁶. 1:14.. “Curses” is written¹⁵⁷. 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*¹⁵⁸. 1:20.. 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 simultaneously¹⁵⁹, from the following: *we rose and asked of our God for this*¹⁶⁰ 8:23, misquoted. The same misquote is in the Munich ms. of the Babli (*Diqduqe Soferim Ta`anit* p. 38, Note ס). Therefore the misquote is a Midrash, not a scribal error. Editors of the printed Babli corrected the quote..” Rebbi Tanḥuma said, not because of this but because of the following, *to ask for mercy from the God of Heaven for this secret*¹⁶¹. 2:18.. 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. footnotes: ¹⁵² Babli 27b. ¹⁵³ Meaning the bystanders who do not work in this week. ¹⁵⁴ Gen ¹⁵⁵ Gen ¹⁵⁶ Gen ¹⁵⁷ Reading מְאֹרוֹת as מְאֵרוֹת. ¹⁵⁸ Gen ¹⁵⁹ Babli 8b. ¹⁶⁰ Ezra ¹⁶¹ Dan ###### Jerusalem Talmud Taanit 4:3:4 [Jerusalem Talmud Taanit 4:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:3:4) מַתְנִיתָא דְרִבִּי מֵאִיר. דְּרִבִּי מֵאִֵיר אָמַר. מִתְפַּלְּלְין וְקוֹרִין מִתְפַּלְּלְין וְקוֹרִין. בְּרַם כְּרַבָּנִן. מִתְפַּלְּלְין וְקוֹרִין מִתְפַּלְּלְין וְהוֹלְכִין לָהֶן. הָא מוּסָף יֵשׁ בּוֹ. מַתְנִיתָא דְרִבִּי מֵאִיר. דְּרִבִּי מֵאִֵיר אָמַר. מִתְפַּלְּלְין וְקוֹרִין. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִף. רִבִּי אָחָא בְשֵׁם רִבִּי יָסָא כְּמַתְנִיתָן. אָמַר רִבִּי סִימוֹן סוּכְרָא דְקִיסָּא טְרַד. אָמַר רִבִּי מָנָא. מִפְּנֵי סְעוּדוֹת רֹאשׁ חוֹדֶשׁ. אָמַר רִבִּי לָעְזָר. עַל שֵׁם כָּל הַתָּדִיר מֵחֲבֵירוּ קוֹדֵם אֶת חֲבֵירוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** The Mishnah is Rebbi Meïr’s, as Rebbi Meïr said, one prays and reads, one prays and reads. But following the Rabbis, one prays and reads, one prays and leaves¹⁶⁸. The *musaf* service is the regular one, disregarding the bystanders.. Therefore on it¹⁶⁹ prayer which falls into the week in which the community observes the rules of bystanders, such as New Year’s Day of Nisan (Mishnah 6). is a *musaf*. Is the Mishnah Rebbi Meïr’s since Rebbi Meïr said, one prays and reads? There are Tannaim who state it inversely. Rebbi Aḥa in the name of Rebbi Yasa following our Mishnah¹⁷⁰. Rebbi Simon said, is the load of firewood such an exertion¹⁷¹? Rebbi Mana said, because of the meal of the New Moon. Rebbi Eleazar said, because of “what is more frequent than something else has precedence over the other.¹⁷²” footnotes: ¹⁶⁸ On a festive day, the service of the bystanders ends after the Torah reading from Gen ¹⁶⁹ A festive day with musaf ¹⁷⁰ Irrespective of the attribution of names one follows the rule of the Mishnah (since, as noted earlier, the rotation of the obligation of bystanders was continued after the destruction of the Temple.) ¹⁷¹ Since the bystanders did not work the entire day, even in Temple times there was no reason not to follow the rules both of the New Moon and the bystanders. ¹⁷² Since the New Moon happens 12 times a year but Temple service of the clan only about twice a year. ###### Jerusalem Talmud Taanit 4:3:5 [Jerusalem Talmud Taanit 4:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:3:5) קִרְיָיא מְסַיֵיעַ לְרִבִּי יוֹחָנָן וַיְהִי מִמָּחֳרַת הַחוֹדֶשׁ הַשֵּׁינִי. אִין תִּימַר. תְּרֵין יַרְחִין הֲווֹן. וְהָא כְתִיב מַדּוּעַ לֹא בָא בֶן יִשַׁי גַּם תְּמוֹל גַּם הַיּוֹם אֶל הַלָּחֶם. אָמַר רִבִּי חִיָיא בַּר בָּא. רִבִּי יוֹחָנָן מְפַקֵּד לִכְנִישְׁתָּא דִכוּפְרָא. סַבּוֹן מֵיעוֹל עַד דּוּ אִימָמָא וְאַתּוּן אָמְרִין זְמַנּוֹ וְעִיבּוּרוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** The verse supports Rebbi Joḥanan: *It was in the morning of the second* New Month¹⁷³. 20:27.. If you would say, there were two months, is it not written: *why did Jesse’s son come neither yesterday not today to the meal*¹⁷⁴*?* Rebbi Ḥiyya bar Abba said, Rebbi Joḥanan commanded those of the Kufra synagogue¹⁷⁵, make sure that you come home when it is still daytime and you should mention its time and its addition¹⁷⁶ 4, Notes 42–43.). footnotes: ¹⁷³ 1S ¹⁷⁴ Which shows that even in the early monarchy, New Month was celebrated for two days at places (such as Saul’s Gibea) far from the religious center (at Nob). ¹⁷⁵ A synagogue in Tiberias. ¹⁷⁶ If the New Moon was not seen on day 30 of the previous month, in the evening prayers one uses the text for New Moons and mentions that the day is New Moon’s Day, and continues the same for a second day the next evening and the following day. (in a different context Roš Haššanah ###### Jerusalem Talmud Taanit 4:4:1 [Jerusalem Talmud Taanit 4:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:4:1) **משנה:** זְמַן עֲצֵי כֹהֲנִים וְהָעָם תִּשְׁעָה. בְּאֶחָד בְּנִיסָן בְּנֵי אָרַח בֶּן יְהוּדָה. בְּעֶשְׂרִים בְּתַמּוּז בְּנֵי דָוִד בֶּן יְהוּדָה. בַּחֲמִשָּׁה בְאָב בְּנֵי פַרְעשׁ בֶּן יְהוּדָה. בְּשִׁבְעָה בוֹ בְּנֵי יוֹנָדָב בֶּן רֵכָב. בַּעֲשָׂרָה בוֹ בְּנֵי סְנָאָה בֶן בִּנְיָמִין. בַּחֲמִשָּׁה עָשָׂר בּוֹ בְּנֵי זַתּוּאֵל בֶן יְהוּדָה וְעִמָּהֶם כֹּהֲנִים וּלְוִיִּם וְכָל מִי שֶׁטָּעָה בְשִׁבְטוֹ בְּנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. בְּעֶשְׂרִים בּוֹ בְּנֵי פַחַת מוֹאָב בֶּן יְהוּדָה. בְּעֶשְׂרִים בֶּאֱלוּל בְּנֵי עָדִין בֶּן יְהוּדָה. בְּאֶחָד בְּטֵבֵת שָׁבוּ בְנֵי פַרְעֹשׁ שְׁנִיָּה. בְּאֶחָד בְּטֵבֵת לֹא הָיָה בוֹ מַעֲמָד שֶׁהָיָה בוֹ הַלֵּל וְקָרְבָּן מוּסָף וְקֻרְבַּן עֵצִים: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** The times of wood offerings¹⁷⁷ of the priests and the people are nine. On the first of Nisan, the family Araḥ¹⁷⁸. 7:10, *Ezr*. 2:9. from the tribe of Judah. On the twentieth of Tammuz, the family of David from the tribe of Judah. On the fifth of Av, the family of Par`osh¹⁷⁹. 7:8, *Ezr*. 2:3. from the tribe of Judah. On the seventh, the family of Yonadav ben Rekhav¹⁸⁰. 35:16.. On the tenth, the family of Senaah¹⁸¹. 7:38, *Ezr.*2:35. from the tribe of Benjamin. On the fifteenth the family of Zatuel¹⁸². 7:13, *Ezr*. 2:8. from the tribe of Judah, and with them priests and Levites and everybody who is unsure of his tribe. The families of the pestle stealers and the fig hackers¹⁸³ on the twentieth. The family of Paḥat Moab¹⁸⁴. 7:11, *Ezr*. 2:6. from the tribe of Judah on the twentieth of Elul. The family of Adin¹⁸⁵. 7:20, *Ezr*. 2:15. from the tribe of Judah on the first of Tevet. The family of Parosh came a second time. On the first of Tevet was no bystanding since there was *hallel*, *musaf*, and wood offering¹⁸⁶ and the additional festivities of the wood offering.. footnotes: ¹⁷⁷ Even though fire wood for the altar as a necessity of sacrifices could be bought with money from the Temple tax, the families mentioned in the Mishnah had the privilege of offering fire wood to the Temple as explained in Halakhah 6, and their wood had to be used before any bought by tax money could be used. ¹⁷⁸ Neh ¹⁷⁹ Neh ¹⁸⁰ Jer ¹⁸¹ Neh ¹⁸² Neh ¹⁸³ These names are explained in Halakhah 7. ¹⁸⁴ Neh ¹⁸⁵ Neh ¹⁸⁶ Since the New Moon of Tevet always is a day of Ḥanukkah, there can be no morning bystanding because of the Hallel to be recited, and none afterwards because of musaf ###### Jerusalem Talmud Taanit 4:4:2 [Jerusalem Talmud Taanit 4:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:4:2) **הלכה:** מָה רָאָה זְמַן עֲצֵי כֹהֲנִים וְהָעָם לְהִימָּנוֹת. אֶלָּא בְשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה לֹא מָצְאוּ עֵצִים בַּלִּישְׁכָּה. וְעָמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן וּמְסָרוּם לַצִּיבּוּר וְקָרְבוּ מֵהֶן קָרְבְּנוֹת צִיבּוּר. וְהִתְנוּ עִמָּהֶן הַנְּבִיאִים שֶׁבֵּינֵיהֶן שֶׁאֲפִילוּ לִשְׁכָּה מְלֵיאָה עֵצִים [שֶׁיִהְיוּ מְבִיאִין מֵעַצָמָן.] וְעָמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן. שֶׁלֹּא יְהֵא קָרְבָּן מִתְקָרֵב אֶלָּא מִשֶּׁלָּהֶן תְּחִילָּה. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵה הִיא. דְּרִבִּי יוֹסֵי אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה [מִן] קָרְבַּן יָחִיד (מִקָּרְבַּן) [לְקָרְבַּן] צִיבּוּר. תַּנֵּי. אִשָּׁה שֶׁעָשָׂת כֻּתּוֹנֶת לִבְנָהּ צְרִיכָה לִמְסוֹר לְצִיבּוּר. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵי הִיא. דְּרִבִּי יוֹסֵי אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יָסָא בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה [מִ]קָּרְבַּן יָחִיד (מִקָּרְבַּן) [לְקָרְבַּן] צִיבּוּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. אוֹתָן הַיָּמִים נוֹהֲגִין בָּהֶן בִּשְׁעַת קָרְבָּן וְשֶׁלֹּא בִּשְׁעַת קָרְבָּן. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן נוֹהֲגִין אֶלָּא בִּשְׁעַת קָרְבָּן. וְעוֹד מִן הָדָא דְתַנֵּי. אָמַר רִבִּי לְעָזָר בֵּירִבִּי יוֹסֵי. אָנוּ הָיִינוּ מִבְּנֵי סְנָאָה בֶן בִּנְיָמִן. וְחָל תִּשְׁעָה בְאָב לִהְיוֹת בַּשַּׁבָּת. וְדָחִינוּ אוֹתוֹ לְמוֹצָאֵי שַׁבָּת וְהָיוּ מִתְעַנִּין וְלֹא מַשְׁלִימִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** ¹⁸⁷ 4:1 (Notes 10–18). It also is copied in *Megillah* 1:1. (Babli 28a). For what reason were the times of wood by the priests and the people to be counted? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own and donated it to the public. It was used to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood [they would bring of their own]¹⁸⁸. 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 Yose¹⁸⁹ 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 woman¹⁹⁰ 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 Yasa¹⁹¹ 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: ¹⁹² 3:6.“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 Yose¹⁹³ said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and they were fasting but not completing.¹⁹⁴” footnotes: ¹⁸⁷ This paragraph was copied from here in Šeqalim ¹⁸⁸ Unnecessary corrector’s addition, missing in all parallels. ¹⁸⁹ This is R. Yose the late Amora, in contrast to R. Yose the Tanna quoted in the preceding sentence. ¹⁹⁰ A priestly woman who makes a garment for her son serving in the Temple. All priestly garments for serving in the Temple must be public property. ¹⁹¹ This must be R. Yose (the Amora) as noted in the parallels; R. Yasa was a teacher, not a student of R. Ila. ¹⁹² Tosephta Ta`aniot ¹⁹³ With the parallels and the Babli 12a read : R. Ṣadoq. Since R. Yose denies that these festival days had meaning after the destruction of the Temple, his son cannot report that his family celebrated the holiday on the national day of mourning. ¹⁹⁴ This disproves the second statement reported due to R. Yose, that the festive days were not celebrated after the destruction of the Temple, but supports R. Aḥa’s statement that the Mishnah must follow R. Yose since the offering of firewood must have the status of a sacrifice if it is important enough to push aside the fast of the Ninth of Av. ###### Jerusalem Talmud Taanit 4:4:3 [Jerusalem Talmud Taanit 4:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:4:3) מָהוּ בְּנֵי גוֹנְבֵי עֱלִי בְּנֵי קוֹצְעֵי קְצִיעוֹת. אֶלָּא בְשָׁעָה שֶׁהוֹשִׁיב יָרָבְעָם בֶּן נְבָט פְּרֶסִדִאוֹת עַל הַדְּרָכִים לֹא הָיוֹ מַנִּיחִין אֶת יִשְׂרָאֵל לַעֲלוֹת לִירושָׁלִַם. כָּל מִי שֶׁהָיָה כָשֵׁר וִירֵא חֵט בְּאוֹתוֹ הַדּוֹר הָיָה מֵבִיא אֶת בִּכּוּרָיו וְנוֹתְנָן לְתוֹךְ הַסָּל וּמְחַפֶּה אוֹתָן קְצִיעוֹת וְנוֹטֵל אֶת הַעֱלִי וְנוֹתֵן אֶת הַסָּל עַל כְּתֵיפוֹ וְנוֹטֵל אֶת הַעֱלִי בְיָדוֹ. וְכֵיוָן שֶׁהָיָה מַגִּיעַ בְּאוֹתוֹ הַמִּשְׁמָר הָיוּ אוֹמְרִים לוֹ. לְאֵיכָן אַתָּה הוֹלֵךְ. וְהוּא אוֹמֵר לוֹ. אֵינִי הוֹלֵךְ אֶלָּא לַעֲשׂוֹת מְעַט קְצִיעוֹת הַלָּלוּ כַפּוֹת אֶחָד שֶׁלְדְּבֵילָה בָּעֱלִי הַזֶּה שֶׁבְּיָדִי. וְכֵיוָן שֶׁהָיָה עוֹבֵר אֶת אוֹתוֹ הַמִּשְׁמָר הָיָה מְעַטְּרָן וּמַּעֲלֶה אוֹתָן לִירוּשָׁלִַם. מָהוּ אוֹמֵר בְּנֵי סַלְמַיי הַנְּתִיצָּתִי. אֶלָּא כָּל מִי שֶׁהָיָה מִתְנַדֵּב עֵצִים וּגְיזִירִים לַמַּעֲרָכָה הָיָה מֵבִיא עֵצִים וְעוֹשֶׂה אוֹתָן כְּמִין שְׁלָבִין וְעוֹשֶׂה אוֹתָן כְּמִין סוּלָּם וְנוֹתְנָן עַל כְּתֵיפָיו. וְכֵיוָן שֶׁהָיָה מַגִּיעַ לְאוֹתוֹ הַמִּשְׁמָר הָיָה אוֹמֵר לוֹ. לְאֵיכָן אַתָּה הוֹלֵךְ. וְהוּא אוֹמֵר לוֹ. אֵינִי הוֹלֵךְ אֶלָּא לְהָבִיא שְׁנֵי גוֹזָלוֹת הַלָּלוּ מִן הַשּׁוֹבָךְ זֶה שֶׁלְּפָנַיי בְּסוּלָּם הַזֶּה שֶׁעַל כְּתֵיפַיי. וְכֵיוָן שֶׁהָיָה עוֹבֵר אֶת אוֹתוֹ הַמִּשְׁמָר הָיָה מְפָרְקָן וּמַעֲלֶה אוֹתָן לִירשָׁלִַם. עַל יְדֵי שֶׁנָּתְנוּ אֶת נַפְשָׁם לַמִּצְוֹת זָכוּ לִקְנוֹת שֵׁם טוֹב בָּעוֹלָם. וַעֲלֵיהֶם הוּא אוֹמֵר זֵיכֶר צַדִּיק לִבְרָכָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What are “the families of the pestle stealers and the fig hackers”? ¹⁹⁵ But when Jeroboam ben Nabat installed border guards on the roads which did not permit Israel to make a pilgrimage to Jerusalem, everybody who was qualified and sin-fearing in that generation brought his first fruits, put them in a basket, covered them with dried figs and took the pestle. He takes the basket on his shoulder and the pestle in his hand. When he reaches that guard-post they were asking him, where are you going? He answered him, I am only going to make these few dried figs into a single fig cake with this pestle in my hand. After he had passed this guard, he adorned them and brought them to Jerusalem. ¹⁹⁶ Why does one say, the family of Salmai¹⁹⁷. The reference probably is to “the family of Salma from Bethlehem and Netofa” (*1Chr*. 2:54), Calebites. This makes sense for the Babylonian texts which date the story to the Second Commonwealth, but not for the Yerushalmi version. the puller-down? But anybody who was volunteering logs and firewood for the altar brought wood and makes them into a kind of steps, assembles them into a kind of ladder, and puts them on his shoulder. When he reaches that guard he asks him, where are you going? He answers him, I am only going to bring two pigeon chicks from this dovecote over there using the ladder on my shoulder. After he had passed this guard, he disassembled {his package} and brought it to Jerusalem. Since they put themselves in danger for the meritorious deed that merited a good reputation in the world, and about them he says¹⁹⁸. 10:7., *the remembrance of the just is a blessing*. footnotes: ¹⁹⁵ In the Babli 28a, the story is told of the Roman government “acting in the manner of Jeroboam”. In the Tosephta 3:7 it is “Greek government acting in the manner of Jeroboam.” In both Babylonian sources the occurrences are dated to the Second commonwealth, which is a more reasonable scenario. ¹⁹⁶ Babli 28a, Tosephta 3:8, as before. ¹⁹⁷ In both Babylonian texts, Salmay from Netofa ¹⁹⁸ Prov ###### Jerusalem Talmud Taanit 4:5:1 [Jerusalem Talmud Taanit 4:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:1) **משנה:** חֲמִשָּׁה דְבָרִים אֵירְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת וּבָטַל הַתָּמִיד וְהוֹבְקְעָה הָעִיר וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה וְנִלְכְּדָה בֶּיתָּר וְנֶחְרְשָׁה הָעִיר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Five things happened to our forefathers on the Seventeenth of Tammuz and five on the Ninth of Av¹⁹⁹. On the Seventeenth of Tammuz were the tablets broken, the daily sacrifice ceased²⁰⁰, the city was breached²⁰¹, Apostomos²⁰² burned the Torah, and put up an idol in the Temple. On the Ninth of Av was decided that our forefathers would not enter the Land²⁰³. 14:23., the Temple was destroyed the first and second times, Betar was taken, and the city ploughed over²⁰⁴. footnotes: ¹⁹⁹ Or at least these two days commemorate these events even if the dates may not be correct, as explained in the Halakhah. ²⁰⁰ During a siege of Jerusalem. ²⁰¹ Jerusalem surrendered to Nebukadnezar, and its walls were breached by Titus. ²⁰² This personality cannot be identified since he cannot be dated. ²⁰³ After the return of the scouts, Num ²⁰⁴ By Hadrian, imitating the mythical foundation of Rome in the founding of pagan Aelia Capitolina. Described in a coin of Hadrian minted 130 C.E. ###### Jerusalem Talmud Taanit 4:5:2 [Jerusalem Talmud Taanit 4:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:2) **הלכה:** כָּתוּב וַיִּשְׁכֹּן כְּבוֹד יי עַל הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי. וַיַּעַל מֹשֶׁה. שְׁבִיעִי שֶׁהוּא לַאַחַר הַדִּיבְּרוֹת וּתְחִילָּה לָאַרְבָּעִים. אָמַר לָהֶן מֹשֶׁה. אַרְבָּעִין יוֹמִין אֲנָא מֵיעֲבֲד בְּטוּרָא כֵּיוָן שְׁהִגִּיעַ יוֹם אַרְבָּעִים וְלֹא בָא. מִיַּד וַיַּרְא הָעָם כִּי בוֹשֵׁשׁ מֹשֶׁה לָרֶדֶת מִ‌ן הָהָר. וְכֵיוָן שְׁהִגִּיעַ שֵׁשׁ שָׁעוֹת וְלֹא בָא. מִיַּד וַיִּקָּהֵל הָעָם עַל אַהֲרֹן וַיֹּאמְרוּ אֵלָיו קוּם עֲשֵׂה לָנוּ אֱלֹהִים אֲשֶׁר יֵלְכוּ לְפָנֵינוּ וגו׳. וַיֹּאמֶר יי אֶל מֹשֶׁה לֶךְ רֵד כִּי שִׁחֵת עַמְּךָ וגו׳. וַיִּשְׁמַע יְהוֹשֻׁעַ אֶת קוֹל הָעָם בְּרֵעֹה וַיֹּאמֶר אֶל מֹשֶׁה קוֹל מִלְחָמָה בַּמַּחֲנֶה. אָמַר מֹשֶׁה. אָדָם שֶׁהוּא עָתִיד לְהַנְהִיג שְׂרָרָה עַל שִׂשִּׁים רִיבּוֹא אֵינוֹ יוֹדֵעַ לְהַבְחִין בֵּין קוֹל לְקוֹל. וַיֹּאמֶר אֵין קוֹל עֲנוֹת גְּבוּרָה וְאֵין קוֹל עֲנוֹת חֲלוּשָׁה קוֹל עַנּוֹת אָנֹכִי שׁוֹמֵעַ. אָמַר רִבִּי יָסָא. קוֹל קִילוּס עֲבוֹדָה זָרָה אָנֹכִי שׁוֹמֵעַ. רִבִּי יוּדָן בְּשֵׁם רִבִּי יָסָא. אֵין כָּל דּוֹר וָדוֹר שֶׁאֵין בּוֹ אוּנְקִי אַחַת מֵחֶטִיוֹ שֶׁלְעֶגֶל. וַיְהִי כַּאֲשֶׁר קָרַב אֶל הַמַּחֲנֶה וַיַּרְא אֶת הָעֵגֶל וּמְחוֹלוֹת. רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי אָחָא. מִיכָּן שֶׁלָּא יְהֵא אָדָם דָּן (עוּמָדוֹת) [אוּמָדוֹת]. דָּרַשׁ מֹשֶׁה מִקַּל וָחוֹמֶר. מָה אִם פֶּסַח שֶׁהִיא מִצְוָה יְחִידִית נֶאֱמַר בּוֹ כָל עָרֵל לֹא יֹאכַל בּוֹ. הַתּוֹרָה שֶׁכָּל הַמִּצְווֹת כְּלוּלוֹת בָּהּ עַל אַחַת כַּמָּה וְכַמָּה. וַיִּחַר אַף מֹשֶׁה וַיַּשְׁלֵךְ מִיָּדָיו אֶת הַלּוּחוֹת וַיְשַׁבֵּר אוֹתָם תַּחַת הָהָר. תַּנֵּי רִבִּי יִשְׁמָעֵאל. הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ שֶׁיִּשְׁבְּרֵם. [שֶׁנֶּאֱמַר] וְאֶכְתֹּב עַל הַלּוּחוֹת אֶת הַדְּבָרִים אֲשֶׁר הָיוּ עַל הַלּוּחוֹת הָרִאשׁוֹנִים אֲשֶׁר שִׁיבַּרְתָּ. אָמַר לוֹ. יָפֶה עָשִׂיתָ שֶׁשִּׁיבַּרְתָּ. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. הַלּוּחוֹת הָיוּ אוֹרְכָן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. וְהָיָה מֹשֶׁה תָפוּשׂ בִּטְפָחַיִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּטְפָחַיִים וּטְפָחַיִים רֵיוַח בָּאֶמְצָע. כֵּיוָן שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה בִּיקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְחוֹטְפָן מִיָּדוֹ שֶׁלְמֹשֶׁה. וְגָבְרָה יָדוֹ שֶׁלְמֹשֶׁה וְחָטְפָן מִמֶּנּוּ. הוּא שֶׁהַכָּתוּב מְשַׁבְּחוֹ בַּסּוֹף וְאוֹמַר וּלְכֹל הַיָּד הַחֲזָקָה. יְיֵא שְׁלָמָא עַל יָדָא דְגָבֵרָת עַל מִינָא. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יוֹסֵה בַּר אַבַּיי. [הַלּוּחוֹת] הָיוּ מְבַקְּשִׁין לִפְרוֹחַ וְהָיָה מֹשֶׁה תוֹפְשָׂן. [דִּכְתִיב] וָאֶתְפּוֹשׂ בִּשְׁנֵי הַלּוּחוֹת. תַּנֵּי בְשֵׁם רִבִּי נְחֶמְיָה. הַכְּתָב עַצְמוֹ פָרַח. רִבִּי עֶזְרָה בְשֵׁם רִבִּי יְהוּדָה בֵּירִבִּי סִימוֹן. הַלּוּחוֹת הָיוּ מַשּׂאוּי אַרְבָּעִים סְאָה וְהַכְּתָב הָיָה סוֹבִלָן. כֵּיוָן שֶׁפָּרַח הַכְּתָב כָּבְדוּ עַל יָדָיו שֶׁלְמֹשֶׁה וְנָפְלוּ וָנִשְׁתַּבְּרוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** It is written²⁰⁵. 24:16.: *The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day. Moses ascended*²⁰⁶. 24:13.. The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days²⁰⁷. When the fortieth day came and he did not come, immediately *the people saw that Moses tarried in descending from the Mountain*²⁰⁸. 32:1.. When noontime came and he did not come, immediately *the people congregated on Aaron and said to him, rise and make us gods which shall go before us*, etc. *The Eternal said to Moses, descend, for your people corrupted*²⁰⁹. 32:7., etc. *And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp*²¹⁰. 32:17.. Moses said, a man who in the future will rule over 600’000 does not know to distinguish between sound and sound? *He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing*²¹¹. 32:18.. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi Yasa: There is no generation in which there is not an ounce²¹². of the sin of the Calf²¹³ 102a.. *It was when he approached the camp that he saw the Calf and fifes*²¹⁴. 32:19.. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here²¹⁵ that a person should not argue from guesses. Moses made an argument *de minore ad majus*. Since for the *pesaḥ* sacrifice, which is an isolated obligation, it is said *no uncircumcised may eat from it*²¹⁶. 12:48. Babli *Šabbat* 87a., the Torah in which all commandments are contained not so much more? *Moses got angry and he threw the tablets from his hand and broke them below the Mountain*²¹⁴. 32:19.. Rebbi Ismael stated, the Holy One, praise to Him, told him to break them, [as it is said,] *I shall write on the tablets the words which were on the first tablets luckily you broke*²¹⁷. 10:2, taking אשר not as relative pronoun but as derived from the root אשר “riches, happiness”.. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, *and all the strong hand*²¹⁸. 34:12., ²¹⁹ peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] *I grabbed the two tablets*²²⁰. 9:17.. It was stated in the name of Rebbi Nehemiah, the writing itself flew off²²¹ 87b, last line.. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi Simon: The tablets were a load of forty *seah* but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke²²¹ 87b, last line.. footnotes: ²⁰⁵ Ex ²⁰⁶ Ex ²⁰⁷ This is the argument which shows that the tablets were broken on the 17th of Tammus (Babli 28b). In rabbinic tradition, Pentecost (Siwan 6) is the anniversary of the epiphany of Mount Sinai. If one assumes that at the Exodus this month had 30 days and counts 40 days from the following day one has 13 days in Siwan and 17 in Tammuz for a sum of 40. Therefore the date of 17 Tammuz presupposes not only the rabbinic date for the giving of the Ten Commandments but also that Moses did not eat during the six days of waiting for permission to ascend the Mountain.The remainder of the paragraph consists of sermon concepts; presupposing like many sermons that the persons acting in biblical history had foreknowledge of what was going to happen, such as Moses knowing that he would spend 40 days on the Mountain. Similarly, the crass anthropomorphism of the sermon about the tablets would be inadmissible in a discussion with possible consequences for rules of behavior. ²⁰⁸ Ex ²⁰⁹ Ex ²¹⁰ Ex ²¹¹ Ex ²¹² Latin uncia ²¹³ Any trouble for the Jewish people contains some punishment for the sin of the Golden Calf. Babli Sanhedrin ²¹⁴ Ex ²¹⁵ Even though Moses correctly analyzed the sound, he did not act until he had visual confirmation that his analysis was correct. ²¹⁶ Ex ²¹⁴ Ex ²¹⁷ Deut ²¹⁸ Deut ²¹⁹ Here starts an Ashkenazic text edited by J. Sussman (A), differing from the Leiden ms. mostly in the names of the tradents. The readings of the Leiden ms. are more reliable; they are confirmed by excerpts from this Chapter published by L. Ginzberg. ²²⁰ Deut ²²¹ Babli Pesaḥim ²²¹ Babli Pesaḥim ###### Jerusalem Talmud Taanit 4:5:3 [Jerusalem Talmud Taanit 4:5:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:3) וּבָטַל הַתָּמִיד. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בִּימֵי מַלְכוּת יָוָון הָיוּ מְשַׁלְּשְׁלִין לָהֶם שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהָיוּ מַעֲלִין שְׁנֵי כְבָשִׂים. פַּעַם אַחַת שִׁילְשְׁלוּ לָהֶם שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהֶעֱלוּ לָהֶן שְׁנֵי גְדָיִים. בְּאוֹתָהּ הַשָּׁעָה הֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עֵינֵיהֶם וּמָצְאוּ שְׁנֵי טְלָאִים בְּלִישְׁכַּת הַטְּלָאִים. עַל אוֹתָהּ הַשָּׁעָה הֵעִיד רִבִּי יְהוּדָה בֶּן אַבָּא עַל תָּמִיד שֶׁלְשַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת. וְאָמַר רִבִּי לֵוִי. אַף בִּימֵי מַלְכוּת הָרִשְׁעָה הַזֹּאת הָיוּ מְשַׁלְּשְׁלִין לָהֶן שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהָיוּ מַעֲלִין לָהֶן שְׁנֵי גְדָיִים. וּבַסּוֹף שִׁילְשְׁלוּ לָהֶם שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהֶעֱלוּ לָהֶם שְׁנֵי חֲזִירִים. לֹא הִסְפִּיקוּ לְהַגִּיעַ לְמַחֲצִית הַחוֹמָה עַד (שֶׁנָּתַץ) [שֶׁנָּעַץ] הַחֲזִיר וְקָפַץ מֵאֶרֶץ יִשְׂרָאֵל אַרְבָּעִים פַּרְסָה. בְּאוֹתָהּ הַשָּׁעָה גָרְמוּ הָעֲווֹנוֹת וּבָטַל הַתָּמִיד וְחָרַב הַבַּיִת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “The daily sacrifice ceased.” ²²² 4:1 (Notes 22–28, ב). Babli *Roš Haššanah* 18b. Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government²²³ 64b) telescopes this story and the next into one and dates it at the civil war of the two Hasmonean brothers Hyrkanos and Aristobulos. they²²⁴ lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats²²⁵ to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two lambs in the hall of lambs²²⁶. 28:3) requires that the perpetual sacrifice be “a yearling sheep without blemish” the sheep were usually held in a separate “hall of lambs” and were inspected three times before being used as sacrifice.. About that time did Rebbi Yehudah bar Abba testify that the perpetual morning sacrifice was brought at four hours. Rebbi Levi said: Also in the days of the present evil government²²⁷ they lowered them two boxes with gold and they gave them two kid goats²²⁸ one has to read “lambs”. to pull up. Once they lowered them two boxes with gold and they gave them two swine to pull up²²⁹ 64b), there was only one swine and not only the wall but the entire Land of Israel trembled. (The civil war was at the time when Pompey conquered the East for Rome but the story here clearly speaks of the war of Titus. However, it seems that the Babli tradition in this case is more correct.). They did not manage to get to half the height of the wall when the swine (damaged) [clawed]²³⁰ the wall and jumped 40 parasangs from the Land of Israel. At that time the sins caused that the perpetual sacrifice was stopped and the Temple destroyed. footnotes: ²²² This paragraph is copied from Berakhot ²²³ The Babli (Menaḥot ²²⁴ The officials of the Temple lowered the boxes from the wall of besieged Jerusalem; in each box was payment for the lamb to be placed in it for the daily sacrifice. ²²⁵ Which cannot be used for the perpetual sacrifice. ²²⁶ Since the verse (Num ²²⁷ In both Talmudim, the “evil government” or simply “government” is the Roman government. ²²⁸ This obviously is a copyist’s error (Note 225); with the text of Berakhot ²²⁹ In the Babli (Menaḥot ²³⁰ The change by the corrector follows the text ב. However, there one reads “the swine clawed the wall and the wall trembled”, which is well described by the term used by the Leiden scribe. ###### Jerusalem Talmud Taanit 4:5:4 [Jerusalem Talmud Taanit 4:5:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:4) תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עֲקִיבָה רִבִּי הָיָה דוֹרֵשׁ. כֹּה אָמַר יי צְבָאוֹת צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי יִהְיֶה לְבֵית יִשְׂרָאֵל לְשָׂשׂוֹן וּלְשִׂמְחָה. צוֹם הָרְבִיעִי זֶה שִׁבְעָה עָשָׂר בַּתַּמּוּז. יוֹם שֶׁנִּשְׁתַּבְּרוּ הַלּוּחוֹת. וּבָטַל הַתָּמִיד. וְהוֹבְקְעָה הָעִיר. וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. צוֹם הַחֲמִישִׁי. זֶה תִשְׁעָה בְאַב. שֶׁבּוֹ חָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָיה. צוֹם הַשְּׁבִיעִי זֶה שְׁלֹשָׁה בַתִּשְׁרֵי שֶׁנֶּהֱרַג בּוֹ גְּדַלְיָה בֶּן אֲחִיקָם. צוֹם הָעֲשִׂירִי. זֶה עֲשָׂרָה בַטֵּבֵת. יוֹם שֶׁסָּמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלִַם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ²³¹ Rebbi Simeon ben Yohai stated: So was my teacher Aqiba explaining. *So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy*²³². 8:19.. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered²³³. 41:2–3.. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem²³⁴. 24:2.. footnotes: ²³¹ This paragraph is repeated again in this Halakhah. Since the later text shows that the text here is incomplete, its correct place is there. ²³² Sach ²³³ Jer ²³⁴ Ez ###### Jerusalem Talmud Taanit 4:5:5 [Jerusalem Talmud Taanit 4:5:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:5) וְהוֹבְקְעָה הָעִיר. כָּתוּב בְּתִשְׁעָה לַחוֹדֶשׁ הוֹבְקְעָה הָעִיר וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי תַנְחוּם בַּר חֲנִילַאי. קִילְקוּל חֶשְׁבוֹנוֹת יֵשׁ כָּאן. הָדָא הִיא דִכְתִיב וַיְהִי בְּעַשְׁתֵּי עֶשְׂרֵה שָׁנָה בְּאֶחָד לַחוֹדֶשׁ הָיָה דְבַר יי אֵלַי לֵאמֹר. בֶּן אָדָם יַעַן אֲשֶׁר אָמְרָה צּוֹר עַל יְרוּשָׁלַם הֶאָח. מָהוּ הֶאַח. אִין תִּימַר. בְּאֶחָד בְּאַב. עַדַּיִין לָא נִשְׂרַף. אִין תֵּימַר בְּאֶחָד בְּאֶלּוּל. [בְּ]יוֹם וָלַיְלָה נְפַק בַּלְדָּרָה מִן יְרוּשָׁלִַם וְאָתֵי לְצוֹר. אֶלָּא קִילְקוּל חֶשְׁבוֹנוֹת יֵשׁ כָּאן. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. לַמֶּלֶךְ שֶׁהָיָה יוֹשֵׁב וּמְחַשֵּׁב חֶשְׁבּוֹנוֹת. בָּאוּ וְאָמְרוּ לוֹ. נִשְׁבָּה בִּנְךָ. וְנִתְקַלְקְלוֹ חֶשְׁבּוֹנוֹתָיו. אָמַר. יֵיעָשֶׂה זֶה רֹאשׁ לַחֶשְׁבוֹנוֹת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לַמֶּלֶךְ שֶׁהָיָה יוֹשֵׁב וּמְחַשֵּׁב חֶשְׁבּוֹנוֹתָיו. בָּאוּ וְאָמְרוּ לוֹ. נִשְׁבָּה בִּנְךָ וְנִתְקַדֵּשׁ. אָמַר. יֵיעָשֶׂה זֶה רֹאשׁ לַחֶשְׁבוֹנוֹת. רִבִּי מָנָא בָעִי. נִיחָא נִתְקַלְקְלוֹ לְשֶׁעָבַר. דִּילְמָא לְהַבָּא. בֵּין כְּמָאן דְּאָמַר. בַּתִּשְׁעָה לַחוֹדֶשׁ. בֵּין כְּמָאן דְּאָמַר. בְּשִׁבְעָה עָשָׂר. [מַה בֵינִיהוֹן.] עֶשְׂרִים וְאֶחָד יוֹם מִיּוֹם שְׁהוֹבְקְעָה הָעִיר וְעַד יוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ. אָמַר רִבִּי אָבוּנָה. סִימָנָא מַקֵּל שָׁקֵד אֲנִי רוֹאֶה. מָה הַלּוּז הַזֶּה מִשֶּׁהוּא מוֹצִיא אֶת נִיצּוֹ וְעַד שֶׁהוּא גוֹמֵר אֶת פֵּירוֹתָיו עֶשְׂרִים וְאֶחָד יוֹם. כָּךְ מִיּוֹם שְׁהוֹבְקְעָה הָעִיר וְעַד יוֹם שֶׁחָרַב הַבַּיִת עֶשְׂרִים וְאֶחָד יוֹם. מָאן דְּאָמַר. בַּתִּשְׁעָה לַחוֹדֶשׁ. (בְּשִׁבְעָה עָשָׂר) [בְּאֶחָד] בְּאַב חָרַב הַבַּיִת. מָאן דְּאָמַר בְּשִׁבְעָה עָשָׂר. בְּתִשְׁעָה בְאַב חָרַב הַבַּיִת. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “And the city was breached.” It is written, *on the Ninth of the month the city was breached*²³⁵. 39:2. The date is confirmed *2K*. 25:3., and you are saying so? Rebbi Tanḥum bar Ḥanilai said, here is an erroneous computation²³⁶. That is what is written, *it was in the eleventh year, on the first of the month, was the Eternal’s word to me, saying: Son of man, since Tyre said about Jerusalem hurrah*²³⁷. 26:1–2. The verse makes it clear that the joy was about the destruction of Jerusalem, for which the prophecy gives a date post *quem*.. What “hurrah”? If you are saying on the first of Av, it still was not burned. If you are saying on the first of Ellul, cannot in one day and night the messenger leave Jerusalem and arrive at Tyre? But here is an erroneous computation²³⁸. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, {a parable} of a king who was sitting and computing computations. They came and told him, your son was kidnapped; his computations became erroneous. He said, let this be the beginning of computations²³⁹. Rebbi Simeon ben Laqish said, {a parable} of a king who was sitting and computing computations. They came and told him, your son was kidnapped and incapacitated; his computations became erroneous. He said, let this be the beginning of computations. Rebbi Mana asked, one understands this that they were erroneous for the past; maybe for the future²⁴⁰? Whether one follows him who said on the ninth of the month, or the one who said on the seventeenth, [in what do they differ?]²⁴¹ there are twenty-one days from the day the city was breached to the day the Temple was destroyed. Rebbi Abuna said, an indication²⁴², *I am seeing an almond stick*²⁴³. 1:11.. Since this almond tree from sprouting its flower to finishing its fruit needs twenty-one days, so from the day the city was breached to the day the Temple was destroyed twenty-one days. He who says on the Ninth of the month, the Temple was destroyed on the first of Av²⁴⁴. is consistent with that of *Jer*. and *2K*.; there is no error in the computations.. He who says on the Seventeenth, the Temple was destroyed on the Ninth of Av. footnotes: ²³⁵ Jer ²³⁶ The Babli 28b disagrees and states that the city surrendered on Tammuz 9 to the Babylonians and was breached Tammuz 17 by the Romans. ²³⁷ Ez ²³⁸ But Ezechiel implicitly states that Jerusalem was destroyed on Av 1. ²³⁹ What actually was Av 9 is now called Av 1. ²⁴⁰ Maybe the participants in the destruction, Jeremiah and the author of Kings, erred in the date. But Ezechiel sitting safely in Babylonia and being divinely instructed cannot be assumed to err in his date. ²⁴¹ Corrector’s addition from a source similar to A. There it is clear that one has to read: In what do they differ? Are there not (according to everybody) twenty-one days from the day the city was breached to the day the Temple was destroyed? ²⁴² Greek σημεῑον. ²⁴³ Jer ²⁴⁴ The dating in Ez ###### Jerusalem Talmud Taanit 4:5:6 [Jerusalem Talmud Taanit 4:5:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:6) תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עֲקִיבָה רִבִּי הָיָה דוֹרֵשׁ. כֹּה אָמַר יי צְבָאוֹת צוֹם הָרְבִיעִי וְצוֹם הַחֲמִישִׁי וְצוֹם הַשְּׁבִיעִי וְצוֹם הָעֲשִׂירִי וגו׳. צוֹם הָרְבִיעִי זֶה שִׁבְעָה עָשָׂר בַּתַּמּוּז. יוֹם שֶׁנִּשְׁתַּבְּרוּ הַלּוּחוֹת. וּבָטַל הַתָּמִיד. וְהוֹבְקְעָה הָעִיר. וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. צוֹם הַחֲמִישִׁי. זֶה תִשְׁעָה בְאַב. שֶׁבּוֹ חָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָיה. צוֹם הַשְּׁבִיעִי זֶה שְׁלֹשָׁה בַתִּשְׁרֵי. יוֹם שֶׁנֶּהֱרַג בּוֹ גְּדַלְיָה בֶּן אֲחִיקָם. צוֹם הָעֲשִׂירִי. זֶה עֲשָׂרָה בַטֵּבֵת. שֶׁבּוֹ סָמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלִַם. הָדָא הִיא דִכְתִיב וַיְהִי דְבַר יי אֵלַי בַּשָּׁנָה הַתְּשִׁיעִית בַּחֹדֶשׁ הָעֲשִׂירִי בֶּעָשׂוֹר לַחוֹדֶשׁ לֵאמֹר בֶּן אָדָם כְּתָב לְךָ אֶת שֵׁם הַיּוֹם אֶת עֶצֶם הַיּוֹם הַזֶּה סָמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלַם. וַאֲנִי אוֹמֵר. צוֹם הָעֲשִׂירִי זֶה חֲמִשָׁה בַטֵּבֵת. יוֹם שֶׁבָּאָת שְׁמוּעָה לַגּוֹלָה. הָדָא הִיא דִכְתִיב וַיְהִי בִּ[ע]שְׁתֵּי עֶשְׂרֵה שָׁנָה בָּחֲמִישִׁי בַּחֲמִשָּׁה לַחוֹדֶשׁ בְּגָלוּתֵינוּ בָּא אֵלַי הַפָּלִיט מִירוּשָׁלַם לֵאמֹר הוֹבְקְעָה הָעִיר. אֶלָּא שֶׁבִּיהוּדָה מִתְעַנִּין עַל הַמַּעֲשֶׂה. וּבַגָּלִיּוֹת עַל הַשְּׁמוּעָה. רִבִּי עֲקִיבָה דָרַשׁ רִאשׁוֹן אַחֲרוֹן וְאַחֲרוֹן רִאשׁוֹן. וַאֲנִי דוֹרֵשׁ רִאשׁוֹן רִאשׁוֹן וְאַחֲרוֹן אַחֲרוֹן. וַאֲנִי רוֹאֶה אֶת דְּבָרַיי מִדִּבְרֵי רִבִּי עֲקִיבָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon ben Yoḥai stated: So was my teacher Aqiba explaining. *So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy*²³². 8:19.. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered²³³. 41:2–3.. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem²³⁴. 24:2.. That is what is written²⁴⁵. 24:2., *the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem*. But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written²⁴⁶. 33:21., *it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached*. Only that in Judea one fasts on the act, and in the exile on the news. Rebbi Aqiba explains the first last and the last first; but I am explaining the first first and the last last²⁴⁷.; and I hold my words more intelligible than Rebbi Aqiba’s words. footnotes: ²³² Sach ²³³ Jer ²³⁴ Ez ²⁴⁵ Ez ²⁴⁶ Ez ²⁴⁷ I am following the order of verses in Ez ###### Jerusalem Talmud Taanit 4:5:7 [Jerusalem Talmud Taanit 4:5:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:7) וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה. אֵיכָן שְׂרָפָהּ. רִבִּי אָחָא אָמַר. בְּמַעֲבַרְתָּא דְּלוֹד. וְרַבָּנִן אָמְרֵי. בְּמַעֲבַרְתָּא דְּטַרְלוֹסָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. אִית תַּנָּיֵי תַנֵּי. הוּעֲמַד. מָאן דְּאָמַר הוּעֲמַד. צַלְמוֹ שֶׁלְמְנַשֶּׁה. מָאן דְּאָמַר. הֶעֱמִיד. צַלְמוֹ שֶׁלְאַפּוֹסְטוֹמוֹס. מִפְּנֵי מַה לֹא קָבְעוּ אוֹתוֹ תַעֲנִית. חִינְנָא אָבוֹי דְבַר יַנְטָה בְשֵׁם רִבִּי בְּנָיָיה. שֶׁלֹּא קִיבְּלוּ רוֹב צִיבּוּר עֲלֵיהֶם. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל מַה שֶׁנַּעֲשֶׂה בָזֶה חָזַר. וְכָל מַה שֶׁנַּעֲשֶׂה בָזֶה לֹא חָזַר. אָמַר רִבִּי לֵוִי. כָּתוּב אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם. וְאֵין מָאוֹר עֵינָיו שֶׁלְאָדָם חוֹזֵר אֶלָּא לְאַחַר אַרְבָּעִים יוֹם. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Apostomos²⁰² burned the Torah.” Where did he burn it? Rebbi Aḥa said, at the ford of Lydda. But the rabbis are saying, at the ford of Tarlosa²⁴⁸. “And put up an idol in the Temple.” There are Tannaim who state, “was put up.” He who says, “was put up,” Manasse’s idol. He who said, “put up”, Apostomos’s idol²⁴⁹ which identifies Apostomos with the Emperor Caligula.. Why was it not fixed as a fast day²⁵⁰? Ḥinnena the father of Bar Yanta in the name of Rebbi Banaia: Because most of the community did not accept it as obligation²⁵¹. Rebbi Joshua ben Levi said, all that happened on this was repeated, all that happened on that was not repeated²⁵². Rebbi Levi said, it is written, *which a person shall do and live by them*²⁵³. 18:5. The verse shows that danger to life or limb supersedes religious obligations., and the light in a person’s eyes only returns after 40 days²⁵⁴. footnotes: ²⁰² This personality cannot be identified since he cannot be dated. ²⁴⁸ Place not identified. In A one reads “exercise field” instead of “ford”. ²⁴⁹ A here has an insert from Seder Olam ²⁵⁰ The question here is why the Seventeenth of Tammuz is not a full 24 hr. fast day like the Ninth of Av. The question in A, why was the day when the scouts were sent not made a fast day (since they caused the people to stay in the wilderness for 40 years and fixed the day for the double destruction of the Temple) is incompatible with the statement of R. Joshua ben Levi and has to be classified as gloss. ²⁵¹ And a rabbinic institution which is not accepted by a majority of the people is invalid. ²⁵² The happenings on Tammuz 17 do not have the severity of those on Av 9. ²⁵³ Lev ²⁵⁴ Therefore full 24 hr. fast-days must be spaced at least 40 days apart. This forbids making Tammuz 17 a full fast-day. ###### Jerusalem Talmud Taanit 4:5:8 [Jerusalem Talmud Taanit 4:5:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:8) הָדָא הִיא דִכְתִיב וַיְהִי בַּשָּׁנָה הַשֵּׁינִית בַּחוֹדֶשׁ הַשֵּׁינִי בְּעֶשְׂרִים בַּחוֹדֶשׁ וגו׳. וְכָתוּב וַיִּסְעוּ מֵהַר יי דֶּרֶךְ שְׁלשֶׁת יָמִים. רִבִּי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי. לְאִילֵּין טַלְיָיא דְמִיתְפַּנֵּיי מִן סִיפְרָא וְנַפֵקוּן לוֹן [בכ]פָרֵיי. בּוֹ בַיּוֹם נִתְאַווּ תַאֲוָה. עַד חוֹדֶשׁ יָמִים עַד אֲשֶׁר יֵצֵא מֵאַפְּכֶם. וּבְשִׁבְעַת יְמֵי מִרְיָם. וַתִּסָּגֵר מִרְיָם מִחוּץ לַמַּחֲנֶה. וּבְאַרְבָּעִים יוֹם שֶׁל מְרַגְּלִים. וַיָּשׁוּבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יוֹם. וַיֵּלְכוּ וַיָּבוֹאוּ אֶל מֹשֶׁה וְאֶל אַהֲרֹן וגו׳. אֲתוֹן אַשְׁכְּחִינוֹן עֲסִיקִין בְּהִילְכוֹת חַלָּה וְעָרְלָה. אָמְרוּ לָהֶן. לָאָרֶץ אֵין אַתֶּם נִכְנָסִין וְאַתֶּם עֲסוּקִין בְּהִילְכוֹת חַלָּה וְעָרְלָה. מִיַּד וַתִּשָּׂא כָּל הָעֵדָה וַיִּתְּנוּ אֶת קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הוּא. אָמַר לָהֶן. אַתֶּם בְּכִיתֶם לְפָנַי בְכִיָיה שֶׁלְתִּפְלוּת. חַיַּי. עֲתִידִין אַתֶּם לִבְכּוֹת בְּכִיָיה שֶׁלְמַמָּשׁ. בָּכֹה תִבְכֶּה בַּלַּיְלָה. תַּנֵי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כָּתוּב וַיִּשְׁמַע מֹשֶׁה אֶת הָעָם בּוֹכֶה לְמִשְׁפְּחוֹתָיו וגו׳. עַל שֵׁשׁ עֲרָיוֹת שֶׁאָסַר לָהֶן מֹשֶׁה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ²⁵⁵. That is what is written²⁵⁶. 10:11., *it was in the second year in the second month on the twentieth of the month*, etc. And it is written²⁵⁷. 10:33., *they travelled from the Eternal’s mountain a distance of three days*. Rebbi Zacharia, the son-in-law of Rebbi Levi: {a parable} like children who are freed from school (books)²⁵⁸, p. 184.) and leave to run²⁵⁹. On that very day they desired a desire²⁶⁰. 11:20. No new date is indicated; an unqualified added month is 30 days.; *up to a month, until it will come out of your noses*. And the seven days of Miriam; *Miriam was secluded outside the camp*²⁶¹. 12:15.. And the 40 days of the scouts, *they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron*²⁶². 13:25. etc. They came and found them occupied with the rules for *ḥallah*²⁶³. 15:18). and *orlah*²⁶⁴. 19:23).. They said to them, you are not going to enter the Land and you are studying the rules for *ḥallah* and *orlah*? Immediately, *the entire congregation raised their voices; the people cried in that night*²⁶⁵. 14:1.. He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. *Crying she will cry in the night*²⁶⁶. 1:2, referring to the Ninth of Av. The computation goes as follows. Starting from the 20 of the second month one counts this day for travel, 7 days for Miryam’s seclusion, 30 days for the quail, and 40 days for the scouts, for a total of 97 days after the first of the 2 month. The year is supposed to start with a full 30 day first month. Therefore the 2 and 4th months have 29 days, the 3rd month 30 days, for a total of 88 days. The count ends on the 9th of the 5th month, Q. E. D. Differently in the Babli 29a.. Rebbi Simeon ben Yoḥai stated: It is written267. 11:10. This is the second unnecessary crying mentioned in the verse., *Moses heard the people crying for its families*, etc. About the six incest prohibitions which Moses forbade them²⁶⁸ 75a.. footnotes: ²⁵⁵ Here the heading is missing: “On the Ninth of Av was decided that our forefathers would not enter the Land.” The date of the return of the scouts is not directly spelled out in Num ²⁵⁶ Num ²⁵⁷ Num ²⁵⁸ The text in is from A (and also in a clearly wrong text in a Genizah excerpt, Yerushalmi Fragments ²⁵⁹ The letters [בכ] added by the corrector indicate a text like A: “leave to villages.” The word is missing in the Genizah excerpt. These changes misunderstand the text. R. Zacharia notes that they did not travel for three days, but the distance of three days, implying that the actual travel time was one day. ²⁶⁰ Num ²⁶¹ Num ²⁶² Num ²⁶³ The heave to be taken from bread dough “when you come into the Land” (Num ²⁶⁴ The fruits to be stripped from a tree during its first three years “when you come to the Land” (Lev ²⁶⁵ Num ²⁶⁶ Thr ²⁶⁸ They cried about the paternal and maternal half-sisters, the maternal and paternal aunts, the sister-in-law, and the menstruating woman, which are permitted to Gentiles but forbidden to Israelites. Babli Yoma ###### Jerusalem Talmud Taanit 4:5:9 [Jerusalem Talmud Taanit 4:5:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:9) אֲמַר לוֹן. אֲפִילוּ כֵן מַה חֲמִיתוֹן. אָמְרוּן לֵיהּ. אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ הִיא. כָּל קֵירְוָוא דַהֲוִינָן עָלִין תַּמָּן הֲוִינָן מַשְׁכַּחִין מֵתִין. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּטּוֹבָה שֶׁעָשִׂיתִי לָכֶם אָמַרְתֶּם אֶרֶץ אוֹכֶלֶת יוֹשְׁבֶיהָ הִיא. כָּל קִירְיָיה דַהֲווֹן עָלֵין בָּהּ הֲוָה טָב קַרְתָּא מַיִית. עַד דַּהֲווֹן מִיטַפְּלִין בֵּיהּ הֲווֹן מְיַילְּלִין קַרְתָּא וְנַפְקִין לוֹן וּבַר נַשׁ לָא יְדַע בְּהוֹן. וְלֹא עוֹד אֶלָּא דְאַמַרְתוֹן וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם. יָדְעִין הֲוִיתוֹן מַה דַהֲוִינָא עֲבַד לְכוֹן בְּאַפֵּיהוֹן. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דִּיבְּרוּ [דְבָרִים] כְּלַפֵּי לְמַעֲלָן. כִּי חָזָק הוּא מִמֶּנּוּ. אָמְרוּ. כִּבְיָכוֹל אֶפִילוּ לָא יְכִיל לְהוֹן. רִבִּי לֵוִי בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. לְקוֹל הֲמוּלָּה גְדוֹלָה. לְקוֹל (הַמִּילַּה) [הֲמוּלָה] הַגְּדוֹלָה שֶׁאָמַרְתֶּם. הִצִּית אֵשׁ עָלֶיהָ וְרָעוּ דָּלִיּוֹתָיו. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** He said to them²⁶⁹ 35a., even so, what did you see? They told him, *it is a Land devouring its inhabitants*²⁷⁰. 13:32.; in any town we entered there people had died. The Holy One, praise to Him, said to them: Because of the benefit which I gave you, you are saying *it is a Land devouring its inhabitants*? In any town which they entered, a head of the town died. While they were occupied with him, they passed through the town and left before anybody noticed them. Not only this, but you said, *we were in our eyes like locusts, and so we were in their eyes*²⁷¹. 13:33.. You knew what I made you in their eyes. Rebbi Simeon ben Laqish said, they said things against Heaven: *for he is stronger than Him*²⁷². 13:31.; even He can do nothing against them. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: *with a big uproar*²⁷³. 11:16., by the noise of the big (word) [uproar]²⁷⁴. 13:31. The public blasphemy started the fire. which you pronounced, *He started a fire which broke its branches.* footnotes: ²⁶⁹ Moses to the scouts. One explains why the sin of the scouts, which kept the people 38 years in the desert, is the equivalent of the destruction of the Temple and merits inclusion in the fast of the Ninth of Av. Babli Sotah ²⁷⁰ Num ²⁷¹ Num ²⁷² Num ²⁷³ Jer ²⁷⁴ The text of the scribe (in parentheses) is preferable to that of the [corrector] since it refers to the blasphemous character of the statement in Num ###### Jerusalem Talmud Taanit 4:5:10 [Jerusalem Talmud Taanit 4:5:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:10) תַּנֵּי. רִבִּי יּוֹסֵי אוֹמֵר. יוֹם שֶׁחָרַב הַבַּיִת הָיָה מוֹצָאֵי שַׁבָּת וּמוֹצָאֵי שְׁמִיטָּה וּמִשְׁמַרְתּוֹ שֶׁלְיְהוֹיָרִיב בְּתִשְׁעָה בִאַב. וְכֵן בַּשֵּׁינִי. בָּזֶה וּבָזֶה הָיוּ הַלְוִיִּם עוֹמְדִין עַל הַדּוּכָן וְאוֹמְרִין וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וּבְרָעָתָם יַצְמִיתֵם יַצְמִיתֵם יי אֱלֹהֵינוּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. מָהוֹ לוֹמַר שִׁיר בְּלָא נְסָכִים. אָמַר לֵיהּ. נִישְׁמְעִינָהּ מִן הָדָא דְתַנֵּי. בָּזֶה וּבָזֶה הָיוּ הַלְוִיִּם עוֹמְדִין עַל הַדּוּכָן וְאוֹמְרִין וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וגו׳. רִבִּי אַבָּהוּ אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. אוֹמְרִין שִׁיר בְּלָא נְסָכִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין אוֹמְרִין שִׁיר בְּלָא נְסָכִים. הָתִיב רִבִּי יוֹחָנָן לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְהָתַנֵּי. בָּזֶה וּבָזֶה הָיוּ הַלְוִיִּם עוֹמְדִים עַל הַדּוּכָן וְאוֹמְרִין וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר לֵיהּ. מְאַחַר שֶׁאִילּוּ נְסָכִים הָיוּ זְמַנּוֹ שֶׁלְשִׁיר הָיָה. רִבִּי יוֹחָנָן אָמַר. שִׁירוֹ שֶׁל יוֹם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. שִׁירוֹ שֶׁל אֶתְמוֹל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** It was stated²⁷⁵ 11b.: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year²⁷⁶, during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, *He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God*²⁷⁷. 94:23.. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations²⁷⁸? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, *He turned on them their wrongs*, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, *He turned on them their wrongs*”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song²⁷⁹. 94 or that the destruction was on a Sunday, since the song is the one for Wednesday. He holds that if there are no sacrifices, one performs the services which are possible under the circumstances. R. Simeon ben Laqish holds that no service can be performed if not all rules can be observed; for him the song here was not a service but a dirge.. footnotes: ²⁷⁵ Babli 29a, Arakhin ²⁷⁶ 69 C.E. ²⁷⁷ Ps ²⁷⁸ If there are sacrifices, the Levites have to sing the daily song at the time the libations accompanying the daily sacrifice are poured. Since daily (and all other animal) sacrifices stopped on Tammuz 17, the question is whether the Levites may sing at all. ²⁷⁹ In this version, R. Joḥanan disputes either whether the song was Ps ###### Jerusalem Talmud Taanit 4:5:11 [Jerusalem Talmud Taanit 4:5:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:11) אָמַר רִבִּי לְוִי. יְהוֹיָרִיב גַּבְרָה מֵירוֹן קַרְתָּה. מְסַרְבֵיי. מְסַר בֵּיְיתָא לִשׂנָאַיָיא. אָמַר רִבִּי בֶּרֶכְיָה. [יְהוֹיָרִיב] י״ה הֵרִיב עִם בָּנָיו עַל שֶׁמָּרוּ וְסָרְבוּ בוֹ יְדַעְיָה עָמוֹק צִיפּוֹרִים. יְדַע יָ״ה עֵיצָה עֲמוּקָה שֶׁבְּלִיבָּם וְהֶגְלָם לְצִיפּוֹרִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Levi said, Yehoyariv, a person. Meron, a town. Mesarbei. He delivered His House to the enemies²⁸⁰. Rebbi Berekhia said, [Yehoyariv], Yah quarrelled with His children since they rebelled and rejected Him. Yeda`ya Amoq Sipporim²⁸¹. Yah knew the deep counsel in their hearts and exiled them to Sepphoris²⁸³ 3(38); cf. also Babli *Gittin* 57a–58a, *Sanhedrin* 93b.. footnotes: ²⁸⁰ It seems that the clans of Yehoyariv serving on that day were Meron and Mesarbei. ²⁸¹ Also name of a watch and two of its clans. ²⁸³ A parallel text is Thr. rabba ###### Jerusalem Talmud Taanit 4:5:12 [Jerusalem Talmud Taanit 4:5:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:12) וְנִלְכְּדָה בֵּיתְתָּר. רִבִּי הֲוָה דְרַשׁ עֶשְׂרִין וְאַרְבָּעָה עוֹבְדִין בְּבִּילַּע יי וְלֹא חָמַל. וְרִבִּי יוֹחָנָן דְּרַשׁ אֲשִׁיתִּין. וְרִבִּי יוֹחָנָן יְתִיר עַל רִבִּי. אֶלָּא עַל יְדֵי דְּרִבִּי הֲוָה סְמִיךְ לְחֻרְבַּן בֵּית מוּקְדְּשָׁא הֲוָה תַמָּן סַבִּין נְהִירִין וַהֲוָה דְרַשׁ וְאִינּוּן בָּכֵיי וּמִשְׁתַּתְּקִין וְקַיְימִין לֹון. תַּנֵּי. אָמַר רִבִּי יְהוּדָה בֵּירִבִּי אִלָעִאי. בָּרוּךְ רִבִּי הָיָה דוֹרֵשׁ הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו. קוֹלוֹ שֶׁלְיַעֲקֹב צָוַוח מִמָּה שֶׁעָשׂוּ לוֹ יָדָיו שֶׁלְעֵשָׂו בְּבִיתְתָּר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “Bettar was taken.” ²⁸³ 3(38); cf. also Babli *Gittin* 57a–58a, *Sanhedrin* 93b. Rebbi used to preach 24 facts about the *Eternal swallowed and showed no mercy*²⁸⁴. 2:2., but Rebbi Joḥanan 60. So Rebbi Joḥanan more than Rebbi? Only since Rebbi was closer to the destruction of the Temple, there were there old men remembering, and those would cry and continuously silence him. It was stated: Rebbi Jehudah ben Rebbi Illai said, Baruch my teacher used to preach, *the voice is Jacob’s voice but the hands are Esau’s hands*²⁸⁵. 27:22.. Jacob’s voice cries about what Esau’s hands did at Bettar. footnotes: ²⁸³ A parallel text is Thr. rabba ²⁸⁴ Thr ²⁸⁵ Gen ###### Jerusalem Talmud Taanit 4:5:13 [Jerusalem Talmud Taanit 4:5:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:13) תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עֲקִיבָה רִבִּי הָיָה דוֹרֵשׁ דָּרַךְ כּוֹכָב מִיַּעֲקֹב. דָּרַךְ כּוֹזִבָּא מִיַּעֲקֹב. רִבִּי עֲקִיבָה כַּד הֲוָה חֲמִי בַּר כּוֹזִבָּה הֲוָה אֲמַר. דֵּין הוּא מַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי יוֹחָנָן בֵּן תּוֹרְתָא. עֲקִיבָה. יַעֲלוּ עֲשָׂבִים בִּלְחָיֵיךָ (וְאַדַּיִין) [וְעַדַּיִין] בֶּן דָּוִד [לֹא] יָבֹא. אָמַר רִבִּי יוֹחָנָן. קוֹל אַדְרִיָינוּס קַיְסָר הוֹרֵג בְּבֵיתְתָּר שְׁמוֹנִים אֶלֶף רִיבּוֹא. אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים [אֶלֶף] זוּג שֶׁלְתוֹקְעֵי קְרָנוֹת הָיוּ מַקִּיפִין אֶת בֵּיתְתָּר. וְכָל אֶחָד וְאֶחָד הָיָה מְמוּנֶּה עַל כַּמָּה חַיָילוֹת. וְהָיָה שָׁם בֶּן כּוֹזִבָּה וְהָיָה לֹו מָאתַיִם אֶלֶף מְטִיפֵי אֶצְבַּע. שָׁלְחוּ חֲכָמִים וְאָמְרוּ לוֹ. עַד אֵימָתַי אַתָּה עוֹשֶׂה אֶת יִשְׂרָאֵל בַּעֲלֵי מוּמִין. אָמַר לָהֶן. וְכִי הֵיאַךְ אֶיפְשַׁר לְבוֹדְקָן. אָמְרוּ לוֹ. כָּל מִי שֶׁאֵינוֹ רוֹכֵב עַל סוּסוֹ וְעוֹקֵר אֶרֶז מִן לְבָנוֹן לָא יִהיֶה נִכְתָּב בְּאִיסְרַטְיָא שֵּׁלָּךְ. וְהָיוּ לוֹ מָאתַיִם אֶלֶף כָּךְ וּמָאתַיִם אֶלֶף כָּךְ. וְכַד דַּהֲוָה נְפַק לִקְרָבָא הֲוָה אֲמַר. רִיבּוֹנֵיהּ דְּעָלְמָא. לֹא תִסְעוֹד וְלֹא תִ[כְסוֹף]. הֲלֹא אַתָּה אֱלֹהִים זְנַחְתָּנוּ וְלֹא תֵצֵא בְּצִבְאוֹתֵינוּ. שָׁלֹשׁ שָׁנִים וּמֶחֱצָה עָשָׂה אַדְרִיָינוּס מַקִּיף עַל בֵּיתְתָּר. וַהֲוָה רִבִּי אֶלְעָזָר הַמּוֹדָעִי יוֹשֵׁב עַל הַשַּׂק וְעַל הָאֶפֶר וּמִתְפַּלֵּל בְּכָל יוֹם וְאוֹמֵר. רִבּוֹן הָעוֹלָמִים. אַל תֵּשֵׁב בַּדִּין הַיּוֹם. אַל תֵּשֵׁב בַּדִּין הַיּוֹם. בְּעָא אַדְרִיָינוּס מֵיזַל לֵיהּ. אֲמַר לֵיהּ חַד כּותַיי. לָא תֵיזִיל לָךְ. דַּאֲנָא חֲמִי מַה מֵיעֲבַד וּמַשְׁלִים לָךְ מְדִינְתָא. עָאַל לֵיהּ מִן בַּיְבָא דִמְדִינִתָא. עָאַל וְאַשְׁכָּח רִבִּי אֶלְעָזָר הַמּוֹדָעִי קָאִים מַצְלִי. עֲבַד נַפְשֵׁיהּ לְחִישׁ לֵיהּ בְּגַו אוּדְנֵיהּ. חֶמוּנֵיהּ בְּנֵי מְדִינְתָא וְאַיְיתוּנֵיהּ גַּבֵּי בֶּן כוֹזִבָּא. אָמְרוּן לֵיהּ. חֲמִינָן הָהֵן סַבָּא מִשְׁתָּעֵי לַחֲבִיבָךְ. אֲמַר לֵיהּ. מַה אָמְרָת לֵיהּ וּמַה אֲמַר לָךְ. אֲמַר לֵיהּ. [אִין] אֲנָא אֲמַר לָךְ מַלְכָּא קְטַל לִי. וְאִי לָא אֲנָא אֲמַר לָךְ אַתְּ קְטַל יָתִי. טַב לִי מַלְכָּא קְטַל יָתִי וְלָא אַתְּ. אֲמַר לֵיהּ. אֲמַר לִי דַאֲנָא מַשְׁלִים מְדִינְתָא. אֲתַא גַּבֵּי רִבִּי אֶלְעָזָר הַמּוֹדָעִי. אֲמַר לֵיהּ. מַה אֲמַר לָךְ הָדֵין כּוּתַיָיא. אֲמַר לֵיהּ. לֹא כְלוּם. מָה אָמְרָת לֵיהּ. אֲמַר לֵיהּ. לֹא כְלוּם. יְהַב לֵיהּ חַד בְּעוּט וְקָטְלֵיהּ. מִיַּד יָצָאת בַּת קוֹל וְאָמְרָה. הוֹי רוֹעִי הָאֱלִיל עוֹזְבִי הַצֹּאן חֶרֶב עַל זְרוֹעוֹ וְעַל עֵין יְמִינוֹ זְרוֹעוֹ יָבֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִכְהֶה. הָרַגְתָּ אֶת רִבִּי אֶלְעָזָר הַמּוֹדָעִי זְרוֹעָן שֶׁלכָּל יִשְׂרָאֵל וְעֵין יְמִינָם. לְפִיכָךְ זְרוֹעוֹ שֶׁלְאוֹתוֹ הָאִישׁ יָבוֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִכְהֶה. מִיַּד נִלְכְּדָה בֵיתָתָּר וְנֶהֱרַג בֶּן כּוֹזִבָּה. אַתּוֹן טְעִינִין רִישֵׁיהּ גַּבֵּי אַדְרִיָינוּס. אֲמַר לוֹן. מָאן קְטַל הָדֵין. אֲמַר לֵיהּ חַד כּוּתַיָיא. אֲנָא קְטַלְתֵּיהּ. אֲמַר לֵיהּ. חֲמִי לִי פִטוּמֵיהּ. חֲמִי לֵיהּ פִטוּמֵיהּ. אַשְׁכַּח חֲכִינָה כִרִיכָה עֲלוֹי. אֲמַר. אִלוּלֵי אֱלָהָא דְקָטְלֵיהּ מָאן הֲוָה יְכִיל קָטְלֵיהּ. וְקָרָא עֲלוֹי. אִם לֹא כִּי צוּרָם מְכָרָם וַיי הִסְגִּרָם. וְהָיוּ הוֹרֵגִין בָּהֶם וְהוֹלְכִין עַד שֶׁשָּׁקַע הַסּוּס בָּדָם עַד חוֹטְמוֹ. וְהָיָה הַדָּם מְגַלְגֵּל סְלָעִים מַשְּׂאוּי אַרְבָּעִים סְאָה עַד שֶׁהָלַךְ הַדָּם בַּיָּם אַרְבָּעַת מִיל. אִם תֹאמַר שֶׁהִיא קְרוֹבָה לַיָּם. וַהֲלֹא רְחוֹקָה מִן הַיָּם אַרְבָּעִים מִיל. אָמְרוּ. שְׁלֹשׁ מֵאוֹת מוֹחֵי תִינּוֹקוֹת מָצְאוּ עַל אֶבֶן אַחַת. וּמָצְאוּ שָׁלֹשׁ קוּפּוֹת שֶׁלְקְצוּצֵי תְפִילִּין שֶׁלְתֵּשַׁע תֵּשַׁע סְאִין. וְיֵשׁ אוֹמְרִים. תֵּשַׁע שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין. תַּנֵּי. רַבָּן שִׁמְעוֹן בֵּן גַּמְלִיאֵל אוֹמֵר. חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתְתָּר. וְהַקָּטָן שֶׁבָּהֶן אֵין פָּחוּת מֵחֲמֵשׁ מֵאוֹת תִּינוֹקוֹת. וְהָיוּ אוֹמְרִים. אִם בָּאוּ הַשּׂוֹנְאִים עָלֵינוּ בַּמַּכְתּוֹבִים הַלָּלוּ אָנוּ יוֹצְאִין עֲלֵיהֶן וּמְנַקְּרִים אֶת עֵינֵיהֶם. וְכֵיוָן שֶׁגָּרְמוּ עֲוֹנוֹת הָיוּ כוֹרְכִים כָּל אֶחָד וְאֶחָד בְּסִפְרוֹ וְשׂוֹרְפִין אוֹתוֹ. וּמִכּוּלָּם לָא נִשְׁתַּיֵיר אֶלָא אָנִי. וְקָרָא עַל גַּרְמֵיהּ. עֵינִי עוֹלְלָה לְנַפְשִׁי מִכֹּל בְּנוֹת עִירִי. כֶּרֶם גָּדוֹל הָיָה לְאַדְרִיָינוּס הָרָשָׁע. שְׁמוֹנֶה עָשָׂר מִיל עַל שְׁמוֹנֶה עָשָׂר מִיל כְּמִין טִיבֵּרִיְּא לְצִיפּוֹרִי. וְהִקִּיפוֹ גָּדֵר מֵהָרוּגֵי בֵּיתְתָּר מְלֹא קוֹמָה וּפִישּׁוּט יָדַיִים. וְלֹא גָזַר עֲלֵיהֶם שְׁיִּיקָבֵרוּ. עַד שֶׁעָמַד מֶלֶךְ אַחֵר וְגָזַר עֲלֵיהֶם שְׁיִּיקָבֵרוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, *there appeared a star out of Jacob*²⁸⁶. 24:17. there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have]²⁸⁷ come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar²⁸⁸ 2(36) the number is 90’000’000. *Thr. rabba* shows that the statement here is copied in the wrong place; it belongs to the previous paragraph, explaining the sound of Esau.. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers²⁸⁹ were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army²⁹⁰. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, *did not you, God, neglect us, and do not go out with our armies*²⁹¹. 60:12.. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, *woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken*²⁹². 11:17.. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, *if not that their Rock had sold them, and the Eternal handed them over*²⁹³. 32:30.. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four *mil*. If you would say that it was close to the sea, in fact it is 40 *mil* distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of *tefillin* capsules of nine *seah* each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, *my eye hurts my soul more than all daughters of my city*²⁹⁴. 3:51.. The evil Hadrian had a large vineyard, eighteen *mil* by eighteen *mil*, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose²⁹⁵ who decided that they should be buried. footnotes: ²⁸⁶ Num ²⁸⁷ The corrector’s [text] is from the Midrash. The scribe’s text asserts that the Messiah always will be coming. ²⁸⁸ In Cant. rabba ²⁸⁹ Roman army commanders. ²⁹⁰ Greek στρατιά. ²⁹¹ Ps ²⁹² Zach ²⁹³ Deut ²⁹⁴ Thr ²⁹⁵ An expression used for a new dynasty, in this case Septimius Severus. ###### Jerusalem Talmud Taanit 4:5:14 [Jerusalem Talmud Taanit 4:5:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:14) אָמַר רַב חוּנָה. מִשֶּׁנִּיתְנוּ הֲרוּגֵי בֵיתְתָּר לִקְבוּרָה נִקְבְּעָה הַטּוֹב וְהַמֵּטִיב. הַטּוֹב שֶׁלֹּא נִסְרְחוּ. וְהַמֵּטִיב שֶׁנִּיתְנוּ לִקְבוּרָה. תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה עָשָׂת בֵּיתְתָּר לְאַחַר חֻרְבַּן בֵּית הַמִּקְדָּשׁ. וְלָמָּה חָרְבָה. עַל שֶׁהִדְלִיקָה נֵירוֹת לְאַחַר חוּרְבַּן בֵּית הַמִּקְדָּשׁ. וְלָמָּה הִדְלִיקָה נֵירוֹת. שֶׁהָיוּ בּוּלֶוְוטֵי יְרוּשָׁלִַם יוֹשְׁבִים בְּאַמְצַע הַמְּדִינָה. וּכְדוּ דַהֲווֹן חֲמֵיי בַּר נַשׁ סְלִיק לִירוּשָׁלִַם הֲווֹן אָמְרִין לֵיהּ. בְּגִין דְּשָׁמְעִינָן עֲלָךְ דְּאַתְּ בָּעֵי מִתְעַבְדָה אַרְכוֹנְטֶס וּבוּלֶבוּטֶס. וְהוּא אֲמַר לוֹן. לֵית בְּדַעֵתִּי. בְּדִיל דְּשָׁמְעִינָן עֲלָךְ דְּאַתְּ בָּעֵי מַזְבְּנָה אוֹסִיָיא דִילָךְ. וְהוּא אֲמַר לוֹן. לֵית בְּדַעְתִּי. וֶהַוָה חַבְרֵיהּ אֲמַר לֵיהּ. מַה אֵתְּ בָּעֵי מֶן דֵּין. כְּתוּב וַאַנִא חֲתַם. וַהֲוָה כְתִיב וְחַבְרֵיהּ חֲתַם. וַהֲווֹן מְשַׁלְּחִין אוּנִיתָא לְבַר בֵייתָה וְאָמְרוּן לֵיהּ. אִין אֲתַא פְּלָנְיָא מֵיעוֹל לְאוֹסְּיָיא דִידֵיהּ לָא תְשַׁבְקִינֵּיהּ דְּהִיא זְבִינָה גַּבָּן. וְכֵיוָן דַּהֲוָה שְׁמַע מִינְהוֹן כֵּן הֲוָה אֲמַר. הַלְּוַואי אְיתְבַּר רִיגְלֵיהּ דַּהֲהוּא גַּבְרָא. וְלָא סלַק לִירוּשָׁלִַם. הָדָא הוּא דִכְתִיב צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחוֹבוֹתֵינוּ. צָדוּ צְעָדֵינוּ. אַצְדִי אוֹרְחֲתֵיהּ דְּהָהוּא בֵיְיתָא. קָרַב קִצֵּינוּ. קָרַב קִיצֵּיהּ דַּהַהוּא בֵיְתָא. מָלְאוּ יָמֵינוּ. מָלֵא יוֹמוֹי דְהַהוּא בֵייתָא. אוֹף אִינּוּן לָא נַפְקוֹן טַבָּאוּת. שָׂמֵחַ לְאֵיד לֹא יִנָּקֶה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ²⁹⁶. Rav Ḥuna said, when the slain of Bettar were permitted to be buried, “the good and the benefactor” was fixed. “The good” that they did not decompose, “the benefactor” that they were permitted for burial²⁹⁷ 1:8 (Note 278), 7:1 (Notes 35,36), Babli 48b.. It was stated, Rebbi Yose said, 52 years Bettar existed after the destruction of the Temple. And why was it destroyed? For they lit lights after the destruction of the Temple. Why did they light lights? Because the council members²⁹⁸ of Jerusalem were dominating the center of the city. When they were seeing a person moving to Jerusalem they said to him, since we heard about you that you are aspiring to be made judge²⁹⁹ or councillor; he would say to them, that is not my intention³⁰⁰. Because we heard about you that you intend to sell your property³⁰¹; he would say to them, that is not my intention. His colleague would say to him, what are you arguing with this one, write and I shall sign³⁰². He would write and his colleague would sign. They would send the sale document³⁰³ to his house companion and told him, if X comes to enter his property, do not let him, because it is sold to us. When he heard this from them he said, if only this man’s leg had been broken before he came to Jerusalem. That is what is written³⁰⁴. 3:18., *they caught our steps, not to walk in our streets. They caught our steps*, destroy the way to that House, *our end is near*, the end of this House is near, *our days are fulfilled*, the days of this House are fulfilled. They also did not come out well, *he who enjoys disaster will not be acquitted*³⁰⁵. 17:5.. footnotes: ²⁹⁶ This paragraph has no parallel in Thr. rabba ²⁹⁷ The fourth benediction of Grace. Babli 31a; Berakhot ²⁹⁸ Greek βουλευτής. ²⁹⁹ Greek ʼάρχων, - οντος. ³⁰⁰ To become elected and to pay bribes for the purpose. ³⁰¹ Greek ου ʼσία. ³⁰² Since a sale document is valid if it is testified to by two witnesses; it needs no signature of any of the parties to the sale. ³⁰³ A Semitic form of Greek ʼωνή. ³⁰⁴ Thr ³⁰⁵ Prov ###### Jerusalem Talmud Taanit 4:5:15 [Jerusalem Talmud Taanit 4:5:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:15) [שְׁנֵי אַחִים הֲווֹן בִּכְפַר חֲרִיבָה. וַהֲווֹן רוֹמִים אָזְלִין עֲלֵיהוֹן וּמְקַטְּלִין לוֹן. וְאָמְרִין. כָּלַ סַמָּא דְמִילְּתָא נֵיתֵי כְלִילָא עַל רִישֵׁיהוֹן. אָמְרִין. מַבְדִּקִינָן אוֹף חַד זְמַן. מִנָפְקִין פְּגַע בֵּיהּ חַד סַב. אֲמַר לוֹן. בָּריֵיכוֹן סְעוֹדִינְכוֹן. אָמַר. לֹא יִסְעוֹד וְלֹא [יִסְמוֹךְ] יִכְסוֹף הֲלֹא אַתָּה אֱלֹקים זְנַחְתָּנוּ.] **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁰⁶, but the corrector’s insert is copied from *Yalqut Haazinu* (§946), to which tradition also belongs the text of A (which ends here). In the traditional text of *Thr. rabba* it is very clear that the story belongs to the legend of Bar Kochba since there the crown is to be offered to Simon (bar Koziba).[Two brothers were in Kefar Ḥariba; the Romans went out against them and they would kill them. They said, the medicine for this is for us to bring a crown to their heads. They said, let us try a last time. When they went out, an old man met them and said, your Maker may support you. They said, may He neither help nor [support] obstruct³⁰⁷, *did not you, God, neglect us*²⁹¹. 60:12..] footnotes: ³⁰⁶ This again is found in Thr. rabba ³⁰⁷ The word added is from A; it might be Arabic סבפ “to put a step on an entrance”,as sign of an obstacle, or בספ “affairs go badly”. ²⁹¹ Ps ###### Jerusalem Talmud Taanit 4:5:16 [Jerusalem Talmud Taanit 4:5:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:16) שְׁנֵי אֲרָזִים הָיוּ בְּהַר הַמִּשְׁחָה. בְּתַחַת אֶחָד מֵהֶן הָיוּ מוֹכְרִין אַרְבַּע חֲנוּיוֹת טַהֲרוֹת. וְהָאֶחָד הָיוּ מוֹצִיאין מִמֶּנּוּ אַרְבָּעִים סְאָה גוֹזָלוֹת בְּכָל חוֹדֶשׁ וָחוֹדֶשׁ. וּמֵהֶן הָיוּ מְסַפְּיקִין קִינִּים לְכָל יִשְׂרָאֵל. טוּר שִׁמְעוֹן הֲוָה מַפִּיק תַּלַת מְאָוְָון דְּגַרְבִּין דְּמַרְקוֹעַ לְקַיְיטָא כָּל עֲרוּבַת שׁוּבָּא. וְלָמָּה חָרַב. יֵשׁ אוֹמְרִים. מִפְּנֵי הַזְּנוּת. וְיֵשׁ אוֹמְרִין. שֶׁהָיוּ מְשַׂחֲקִין בַּכַּדּוּר. עֲשֶׂרֶת אֲלָפִים עֲיָירוֹת הָיוּ בְּהַר הַמֶּלֶךְ. וּלְרִבִּי אֶלְעָזָר בֶּן חַרְסוֹם אֶלֶף מִכּוּלָּם. וּכְנֶגִדָּן אֶלֶף סְפִינוֹת בַּיָּם. וְכוּלְּהֶם חָרְבוּ. שָׁלֹשׁ עֲיָירוֹת הָיָה קטמוס שֶׁלָּהֶן עוֹלֶה לִירוּשָׁלִַם בַּעֲגָלָה. כָּבוּל וְשִׁיחִין וּמִגְדַּל צְבָעְיָיא. וּשְׁלָשׁתָּן חָרְבוּ. כָּבוּל מִפְּנֵי הַמַּחְלוֹקֶת. שִׁיחִין מִפְּנֵי כְשָׁפִים. וּמִגְדַּל צְבָעְיָיא מִפְּנֵי הַזְּנוּת. שְׁלֹשָׁה כְפָרִים כָּל אֶחָד וְאֶחָד הָיָה מוֹצִיא כִפְלַיִים כְיוֹצְאֵי מִצרַיִם. כְּפַר בִּישׁ וּכְפַר שִׁיחְלַיָיא וּכְפַר דִּיכְרַיָיא. וְלָמָּה הוּא קְרִי לוֹן כְּפַר בִּישׁ. דְּלָא הֲווֹן מְקַבְּלִין לְעָבוֹרָאִ. וְלָמָּה הוּא קְרִי לוֹן כְּפַר שִׁיחְלַיָיא. דַּהֲווֹן מְרַבְּיָין בְּנֵיהוֹן כְּאִילֵּין תַּחְלוֹסַיָיא. וְלָמָּה הוּא קְרִי לוֹן כְּפַר דִּיכְרַיָיא. דַּהֲווֹן כָּל נְשֵׁיהוֹן יָלְדָן דִּיכְרִין. אִי לָא הֲוָות חָדָא מִינְּהוֹן נַפְקָא מִן תַּמָּן לָא הֲוָות יָלְדָה נוּקְבָּה. אַמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים זוּגִים אַחִים כֹּהֲנִים נִישְּׂאוּ לִשְׁמוֹנִים זוּגוֹת אֲחָיוֹת כֹּהֲנוֹת בְּלַיְלָה אֶחָד בְּהָדָא גּוּפְנָא. חוץ מֵאַחִים בְּלֹא אֲחָיוֹת. מֵאֲחָיוֹת בְּלֹא אַחִים. חוּץ מִלְּוִיִּם. חוץ מִיִּשְׂרָאֵל. אַמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים חֲנוּיוֹת שֶׁלְאוֹרְגֵי פַּלְגֵּס הָיוּ בְמִגְדַּל צְבָעְיָיא. אָמַר רִבִּי חִיָיה בַּר בָּא. שְׁמוֹנִים חֲנוּיוֹת שֶׁלְמוֹכְרֵי טַהֲרוֹת הָיוּ בִכְפַר אִימְרָא. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא. שֵׁמוֹנִים שִׁידּוֹת שֵׁלְמַתֶּכֶת הָיוּ בְשִׁיחִין. אָמַר רִבִּי יַנַּיי. שִׁידָּה לָא הָיְתָה בְיָמֵינוּ. רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָא. אִימֵּר הִיא הָיְתָה קְטַנַּה שֶׁבַּמִּשְׁמָרוֹת. וְהִיא הָיִתָה מוֹצִיאָה שְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף פִּירְחֵי כְהוּנָּה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁰⁸ 3(38). There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity³⁰⁹; from the other they were bringing 40 *seah* of pigeon chicks every single month and from there were providing all of Israel with nests³¹⁰44a.. Mount Simon³¹¹ was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball³¹². 10’000 towns were on King’s Mountain³¹³; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed³¹⁴ 35b.. Of three villages was the *qtmos*³¹⁵ brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers³¹⁶ All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt³¹⁷, the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna³¹⁸ in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal *shidda*³¹⁹ 18:3); according to Maimonides a box containing at least 40 *seah*, about half a cubic meter. R. Yannai denies knowledge of the exact dimensions required. were in Shiḥin. Rebbi Yannai said, in our time was no *shidda*. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests. footnotes: ³⁰⁸ From here to the last paragraph of the Halakhah most of the text is found in Thr. rabba ³⁰⁹ They only sold food of guaranteed purity for pilgrims to the Temple (and Pharisees eating all food in purity). ³¹⁰ A “nest” is a couple of birds required for purification by many people whose impurity was caused by their own body. Cf. Babli Berakhot ³¹¹ Unidentified. ³¹² Possibly the sin was not the ball playing but the accessory wagering. ³¹³ The hill region N of Jerusalem and W of Antipatris. ³¹⁴ Babli Yoma ³¹⁵ A word for which no reasonable source or meaning is found in the literature. ³¹⁶ All places in Galilee. ³¹⁷ 1’200’000. ³¹⁸ N of Jerusalem. ³¹⁹ A person or things transported by שִׁידָּה תֵיבָה ומִגְדָּל made of wood do not become impure if transported through impure territory (Mishnah Kelim ###### Jerusalem Talmud Taanit 4:5:17 [Jerusalem Talmud Taanit 4:5:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:17) אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה נֶהֶרְגּוּ עַל דָּמוֹ שֶׁלְזְכַרְיָה. רִבִּי יוּדָן שָׁאַל לְרִבִּי אָחָא. אֵיכָן הָרְגוּ אֶת זְכַרְיָה. בְּעֶזְרַת הַנָּשִׁים אוֹ בְעֶזְרַת יִשְׂרָאֵל. אָמַר לוֹ. לֹא בְעֶזְרַת יִשְׂרָאֵל וְלֹא בְעֶזְרַת הַנָּשִׁים אֶלָּא בְעֶזְרַת הַכֹּהֲנִים. וְלֹא נָהֲגוּ בְדָמוֹ לֹא כְדַם הָאַיִל וְלֹא כְדַם הַצְּבִי. תַּמָּן כְּתִיב וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר. בִּרַם הָכָא כִּי דָמָהּ בְּתוֹכָהּ הָיָה עַל צְחִיחַ סֶלַע שָׂמָתְהוּ כָּל כָּךְ לָמָּה. לְהַעֲלוֹת חֵימָה וְלִנְקוֹם נָקָם נָתַתִּי אֶת דָּמָהּ עַל צְחִיחַ סָלַע בְּלִי הִכָּסוֹת. שֶׁבַע עֲבֵירוֹת עָבְרוּ יִשְׂרָאֵל בִּאוֹתוֹ הַיּוֹם. הָרְגוּ כֹהֵן וְנָבִיא וְדַיָין. וְשָׁפְכוּ דַם נָקִי. וְטְימְּאוּ אֶת הָעֲזָרָה. וְשַׁבָּת וְיוֹם הַכִּיפּוּרִים הָיָה. וְכֵיוָן שֶׁעָלָה נְבוּזַרְאַדָּן לְכָאן רָאָה אֶת הַדָּם תּוֹסֵס. אָמַר לָהֶן. מַה טִיבוֹ שֶׁלָּזֶה. אָמְרוּ לֹו. דַּם פָּרִים וּכְבָשִׂים וְאֵילִים שֶׁהָיִינוּ מַקְרִיבִין עַל גַּבֵּי הַמִּזְבֵּחַ. מִיַּד הֵבִיא פָּרִים וְאֵילִים וּכְבָשִׂים וּשְׁחָטָן עָלָיו (וְאַדַּיִין) [ןָעַדַּיִין] הַדָּם תּוֹסֵס. וְכִיוָן שֶׁלֹּא הוֹדוּ לוֹ תְּלָיָין בְּגַרְדּוֹן. אָמְרוּ. הוֹאִיל וְהַקָּדוֹשׁ בָּרוךְ הוּא רוֹצֶה לִתְבוֹעַ דָמוֹ מִּיָּדֵינוּ. אָמְרוּ לוֹ. דַּם כֹּהֵן וְנָבִיא וְדַיָין הוּא שֵׁהָיָה מִתְנַבֵּא עָלֵינוּ [כָּל מַה שֶׁאַתָּה עוֹשֶׂה לָנוּ]. וְעָמַדְנוּ עָלָיו וְהָרַגְנוּהוּ. מִיַּד הֵבִיא שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה וּשְׁחָטָן עָלָיו. וְאַדַּיִין הַדָּם תּוֹסֵס. בְּהַהִיא שַׁעְתָּא נְזַף בֵּיהּ. אֲמַר לֵיהּ. מַה אַתְּ בָּעֵי נוֹבַד כָּל אוּמָּתָךְ עֲלָךְ. מִיַּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוךְ הוּא רַחֲמִים וְאָמַר. מַה אִם זֶה שֶׁהוּא בָשָׂר וָדָם וְאַכְָזָרִי נִתְמַלֵּא רַחֲמִים עַל בָּנַיי. אָנִי שֶׁכָּתוּב בִּי כִּי אֵל רַחוּם יי אֱלֹהֶיךָ לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבוֹתֶיךָ. עַל אַחַת כַּמָּה וְכַמָּה. מִיַּד רָמַז לַדָּם וְנִבִלַע בִּמְקוֹמוֹ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³²⁰; cf. Babli *Gittin* 57b, *Sanhedrin* 94b. Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah³²¹. 24:20–22. In dying he invoked God’s vengeance.. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard³²²? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood³²³. There is written, *he shall pour out its blood and cover it with dust*³²⁴. 17:13.. But here³²⁵. 24:7., *for its blood was in its midst, on a bare rock he put it*. Why all this? *To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered*³²⁶. 24:8. In the verse: “impossible to cover.”. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan³²⁷ came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him³²⁸, and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me³²⁹. 4:31., *for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers*, not so much more? Immediately he indicated to the blood and it was absorbed on its place. footnotes: ³²⁰ A slightly shortened version of Thr. rabba ³²¹ 2Chr ³²² Herod’s Temple had an outer courtyard accessible to women, a middle one accessible to Israel males, and an inner one reserved uniquely for the sacrificial service by Cohanim. ³²³ Ram’s blood has to be poured on the base of the altar; deer’s blood has to be covered as indicated in the verse. ³²⁴ Lev ³²⁵ Ez ³²⁶ Ez ³²⁷ Sent to burn down Jerusalem after its surrender and the exile of its inhabitants. ³²⁸ Zachariah. ³²⁹ Deut ###### Jerusalem Talmud Taanit 4:5:18 [Jerusalem Talmud Taanit 4:5:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:18) אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה בָּרְחוּ לָהֶם לְתוֹךְ קַלְתּוּתִים שֶׁלְבֵּית הַמִּקְדָּשׁ. וְכוּלְּהֹם נִשְׂרְפוּ. וּמִכּוּלָּם לֹא נִשְׁתַּיֵיר אֶלָּא יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל. שֶׁנֶּאֱמַר הֲלֹא זֶה אוּד מוּצָּל מֵאֵשׁ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³³⁰. Rebbi Joḥanan said, 80’000 young priests fled into the hollows³³¹ of the Temple, and all of them were burned. Of all of them only Joshua ben Yehoṣadaq the High Priest was left, as it is said, *is he not a wooden poker saved from fire*³³². 3:2.? footnotes: ³³⁰ This paragraph is not in Thr. rabba ³³¹ The word usually is used for a hollow into which a portable stove is brought for cooking. ³³² Zach ###### Jerusalem Talmud Taanit 4:5:19 [Jerusalem Talmud Taanit 4:5:19](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:19) אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה (בָקֵעוּ) [בָּרְחוּ] לְתוֹךְ חַיָילוֹתָיו שֶׁלְנְבוּכַד נֶצַר. וְהָלְכוּ לָהֶן אֶצֶל יִשְׁמְעֵאלִים. אָמְרוּן לוֹן. הָבוּ לָן נִישְׁתֵּי דַּאֲנָן צָהֵיי. הֵבִיאוּ לִפְנֵיהֶן מִינֵי מְלוחִים וְנוֹדוֹת נְפוּחוֹת. אָמְרוּן לוֹן. אָכְלוּן וְאַתּוֹן שָׁתֵיי. וְכֵיוָן דַּהֲוָה חַד מִינְּהוֹן שָׁרֵי זִיקָא וִיהַיב לֵיהּ גַּו פּוּמֵיהּ. הֲוָה רוּחָא נְפַק וַהֲוָה חֲנַק לֵיהּ. הָדָא הוּא דִכְתִיב מַשָּׂא בַּעְרָב. מְטוּל רַב בַּעֲרָבִיָיא. בַּיַּעַר בַּעְרַב תָּלִינוּ. מִי נְתוּנִים בְּיַעַר הַלְּבָנוֹן בַּעְרַב תָּלִינוּ. אֶלָּא אוֹרְחוֹת דְּדָנִים. כֵּן אוֹרַחְהוֹן דִּבְנֵי דוֹדַיָיא עָבְדִין. יִשְׁמָעֵאל שֶׁצָּמָא לֹא לִקְרַאת צָמֵא הֵתָיוּ מָיִם. וַיִּפְקַח אֱלֹהִים אֶת עֵינֶיהָ וַתֵּרֶא בְּאֵר מָיִם. לָא מִן טֵיבוּתְכוֹן אָתוּן לְגַבֵּיכוֹן. כִּי מִפְּנֵי חֲרָבוֹת נָדָדוּ מִפְּנֵי חֶרֶב נְטוּשִׁה. שֶׁלֹּא רָצוּ לְשַׁמֵּר אֶת שְׁמִיטֵּיהֶם. כְּמַה דְאַתְּ אָמַר וְהַשְּׁבִיעִית תִּשְׁמְטֶנָּה וּנְטַשְׁתָּהּ. וּמִפְּנֵי קֶשֶׁת דְּרוּכָה. שֶׁלֹּא רָצוּ לְשַׁמֵּר שַׁבְּתוֹתֵיהֶם. כְּמַה דְאַתְּ אָמַר בַּיָּמִים הָהֵמָּה רָאִיתִי בִיהוּדָה דֹורְכִים גִּיתּוֹת בַּשַּׁבָּת. וּמִפְּנֵי כּוֹבֶד מִלְחָמָה. שֶׁלֹּא רָצוּ לְהִלָּחֵם בְּמִלְחַמְתָּהּ שֶׁלְתּוֹרָה. [כְּמַה דְאַתְּ אָמַר] עַל כֵּן יֵאָמַר בְּסֵפֶר מִלְחֲמוֹת יי. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³³³ 3(38), *Yalqut Prophets* 421; cf. *Tanhuma Yitro* 5. Rebbi Joḥanan said, 80’000 young priests (broke through) [fled to] Nebuchadnezzar’s armies and went to the Ismaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written³³⁴. 21:13–15., *load in Arabia*, a large load on Arabia. *In a forest in Arabia they will stay*, those that should have been in the forest of Lebanon, in *Arabia they will stay*. But *the ways of Dedanians*³³⁵, that is the way the Dedanians act. When Ismael was thirsty, did they not *bring water towards the thirsty? God opened her eyes and she saw a water cistern*³³⁶. 21:19.. Not voluntarily they came to you, *for they fled from swords. From the unfettered sword*, because they did not want to keep their Sabbaticals, as you are saying, *and the seventh unfetter and abandon*³³⁷. 23:11.. *And because of**cocked bows*, because they did not want to keep their Sabbaths, as you are saying, *in these days I saw in Jehudah people pressing wine-presses on the Sabbath*³³⁸. 13:15.. *And because of the difficulty of war*, they did not want to engage in the Torah’s war, [as you are saying], *therefore it was said in the book of the wars of the Eternal*³³⁹. 21:14.. footnotes: ³³³ Similarly Thr. rabba ³³⁴ Is ³³⁵ A grandson of Abraham by Qetura. ³³⁶ Gen ³³⁷ Ex ³³⁸ Neh ³³⁹ Num ###### Jerusalem Talmud Taanit 4:5:20 [Jerusalem Talmud Taanit 4:5:20](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:20) אָמַר רִבִּי יוֹחָנָן. מִגִּבְתְּ וְעַד אַנְטִיפַּרִיס שִׁשִּׁים רִיבּוֹא עַיָירוֹת הָיוּ. הַקְטַנָּה שֶׁבָּהֶן הִיא הָיְתָה בֵית שֶׁמֶשׁ. דִּכְתִיב בָּהּ וַיַּךְ בְּאַנְשֵׁי בֵית שֶׁמֶשׁ כִּי רָאוּ בַּאֲרוֹן יי וגו׳. וְאֵילּוּ מֵרוּחַ אַחַת הָיוּ. אִין אַתְּ מְבַצֵּעַ לָהּ קָנֵיי לָא נְסַיָיה. אָמַר רִבִּי חֲנִינָה. קָפְצָה לָהּ אֶרֶץ יִשְׂרָאֵל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁴⁰ 3(38), *Megillah* 1:1 (מ). Rebbi Joḥanan said, from Gibbethon³⁴¹. to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which is written³⁴². 6:19., *He smote of the men of Bet Shemesh, for they looked at the Ark of the Eterna*, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist. footnotes: ³⁴⁰ Thr. rabba ³⁴¹ The full biblical name is spelled out in Thr. rabba ³⁴² 1S ###### Jerusalem Talmud Taanit 4:5:21 [Jerusalem Talmud Taanit 4:5:21](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:21) אָמַר רִבִּי זְעִירָה. בּוֹא וּרְאֶה מַה חֲצִיפָה הִיא אֶרֶץ יִשְׂרָאֵל שֶׁהִיא עוֹשָׂה פֵירוֹת. מִפְּנֵי מָה הִיא עוֹשָׂה פֵירוֹת. תְּרֵין אֲמוֹרִין. חַד אָמַר. מִפְּנֵי שֶׁמְזַבְּלִין אוֹתָהּ. וְחוֹרָנָה אָמַר. מִפְּנֵי שֶׁהוּפְכִין אֶת עֲפָרָהּ. עוֹבְדָא הֲוָה בְּחַד דַּהֲוָה קָאִים זְרַע בְּהָדָא בִקְעַת אַרְבֵּל. וְכָבַשׁ יָדֵיהּ וּנְפַק עֲפָרָה יְקִידָא וְאוֹקִיד זַרְעָא. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁴³34. Rebbi Ze`ira said, come and see how insolent is the Land of Israel, that it yields fruit³⁴⁴. 29:22) *sulfur and salt, burns all over its land*, describing the land after the destruction of the Temple, how can it have regained agricultural productivity?. Why does it yield fruit? Two Amoraim. One said, because one fertilizes it. The other one said, because one turns its earth over. It happened that a person was sowing in the valley of Arbel when he dug down with his hand and brought up burning dust which burned the seeds. footnotes: ³⁴³ This paragraph in Thr. rabba, Petiḥta ³⁴⁴ Since it is written (Deut ###### Jerusalem Talmud Taanit 4:5:22 [Jerusalem Talmud Taanit 4:5:22](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:22) תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה לֹא נִרְאֶה עוֹף טַס בְּאֶרֶץ יִשְׂרָאֵל. מַה טַעַם. מֵעוֹף וְעַד בְּהֵמָה נָדְדוּ הָלָכוּ. אָמַר רִבִּי חֲנִינָה. קוֹדֶם לְאַרְבָּעִים שָׁנָה עַד שֶׁלֹּא גָלֹו יִשְׂרָאֵל לְבָבֶל נָטְעוּ תְמָרִים בְּבָבֶל. עַל יְדֵי שֶׁיְּהוּ לְהוּטִים אַחַר מְתִיקָה. שֶׁהִיא מְרַגֶּלֶת אֶת הַלָּשׁוֹן לַתּוֹרָה. אָמַר רִבִּי חֲנִינָה בְרֵיהּ דֵּרִבִּי אַבָּהוּ. שְׁבַע מְאוֹת מִינֵי דָגִים טְהוֹרִים וּשְׁמוֹנֶה מְאוֹת מִינֵי חֲגָבִים טְהוֹרִים וּלְעוֹף אֵין מִסְפָּר כּוּלְּהֹם גָּלוּ עִם יִשְׂרָאֵל לְבָבֶל. וּכְשֶׁחָזְרוּ כּוּלְּהֹם חָזְרוּ עִמָּהֶן חוּץ מִן הַדָּג הַנִּקְרָא שִׁיבּוּטָא. וְדָגִים הֵיאַךְ גָּלוּ. רִבִּי חוּנָה בַּר יוֹסֵף אָמַר. דֶּרֶךְ הַתְּהוֹם גָלוּ וְדֶרֶךְ הַתְּהוֹם חָזְרוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁴⁵ Chap. 27 (in the author’s edition p. 234), Babli *Šabbat* 145b. It was stated: Rebbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? *From the bird of the sky to the domesticated animal, they moved, they went away*³⁴⁶. 9:9.. Rebbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah³⁴⁷ 87b/88a.. Rebbi Ḥanina the son of Rebbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rebbi Ḥuna (bar Joseph) in the name of rav joseph³⁴⁸ said, they went into exile through the abyss end returned through the abyss. footnotes: ³⁴⁵ From here on there exists another Genizah fragment edited by Ginzberg (G). Cf. also Seder Olam ³⁴⁶ Jer ³⁴⁷ Babli Pesaḥim ³⁴⁸ Since no R. Huna bar Joseph is otherwise known, prefer the reading of g. ###### Jerusalem Talmud Taanit 4:5:23 [Jerusalem Talmud Taanit 4:5:23](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:23) אָמַר רִבִּי יוֹחָנָן. אַשְׁרֵי מִי שֶׁהוּא רוֹאֶה בְמַפַּלְתָּהּ שֶּׁלְתַּדְמוֹר. שֶׁהִיא הָיְתָה שׁוּתֶּפֶת בְּחֻרְבַּן הַבַּיִת הָרִאשׁוֹן וּבְחֻרְבַּן הַבַּיִת הַשִּׁינִי. בְּחֻרְבָּן הָרִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁטִים. וּבְחֻרְבַּן הַשִּׁינִי הֶעֱמִידָה שְׁמוֹנַת אֲלָפִים קַשָּׁטִים. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁴⁰ 3(38), *Megillah* 1:1 (מ). Rebbi Joḥanan said, hail to him who sees the downfall of Palmyra, for it was partner in the destruction of the first Temple and the destruction of the second Temple. In the first destruction it put up 80’000³⁴⁹ different numbers are given by different Amoraim of later generations. archers and in the second destruction 8’000 archers. footnotes: ³⁴⁰ Thr. rabba ³⁴⁹ In G: 80. In Thr. rabba ###### Jerusalem Talmud Taanit 4:5:24 [Jerusalem Talmud Taanit 4:5:24](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:5:24) וְנֶחְרְשָׁה הָעִיר. חָרַשׁ רוּפוּס שְׁחִיק עֲצָמוֹת אֶת הַהֵיכָל. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “And the city was ploughed over.” Rufus³⁵⁰, may his bones be ground, ploughed over the Temple²⁰⁴. footnotes: ³⁵⁰ Tineius Rufus, prefect of Judea at the start of Bar Kokhba’s uprising. This sentence is missing in G (and in the Midrashim.) Babli 29a. ²⁰⁴ By Hadrian, imitating the mythical foundation of Rome in the founding of pagan Aelia Capitolina. Described in a coin of Hadrian minted 130 C.E. ###### Jerusalem Talmud Taanit 4:6:1 [Jerusalem Talmud Taanit 4:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:6:1) **משנה:** מִשֶּׁנִּכְנַס אָב מְמַעֲטִין בְשִׂמְחָה: שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. עֶרֶב תִּשְׁעָה בְאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יָיִן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר יְשַׁנֶּה. רִבִּי יְהוּדָה מְחַיֵיב בִּכְפִיַית הַמִּיטָּה וְלֹא הוֹדוּ לוֹ חֲכָמִים: **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **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 wine³⁷⁸. Rabban Simeon ben Gamliel says, he shall alterate. Rebbi Jehudah obligates him to turn up his couch³⁷⁸ but the Sages did not agree with him. footnotes: ³⁷⁸ He has to behave as if a close relative had died. R. Jehudah requires this in all respects, the anonymous majority only in matters of the meal preceding the fast. ³⁷⁸ He has to behave as if a close relative had died. R. Jehudah requires this in all respects, the anonymous majority only in matters of the meal preceding the fast. ###### Jerusalem Talmud Taanit 4:6:2 [Jerusalem Talmud Taanit 4:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:6:2) **הלכה:** אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הָדָא דְאַתְּ אָמַר בְּבִנְיָין שֶׁלְשִׂמְחָה. אֲבָל אִם הָיָה כוֹתְלוֹ גּוֹהֶה סוֹתְרוֹ וּבוֹנֶהוּ. אָמַר שְׁמוּאֵל. בְּכוֹתְלָא דְגָנַיי בֵיהּ. רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵי. רִבִּי אָחָא בְשֵׁם רִבִּי יַעֲקֹב בַּר אִידִי. אָסוּר לְאָרֵס אִשָּׁה בְעֶרֶב שַׁבָּת. הָדָא דְאַתְּ אָמַר שְׁלֹּא לַעֲשׂוֹת סְעוּדַת אֵירוּסִין. הָא לְאָרֵס יְאָרֵס. שְׁמוּאֵל אָמַר. אֲפִילוּ בְתִשְׁעָה בְאַב יְאָרֵס. שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר. מִחְלְפָה שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. תַּמָּן הוּא אָמַר. אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה. בְּמֹאזְנַיִם לַעֲלוֹת הֵמָּה מֵהֶבֶל יָחַד. וְהָכָא הוּא אָמַר הָכֵין. אֶלָּא שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר בִּתְפִילָּה. אֲפִילוּ כֵן לֹא קַיְימַה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** Rebbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it. Samuel said, the wall where he sleeps³⁵¹. ³⁵² 5:2 (Notes 65–70), *Ketubot* 1:1 (Notes 34–42). Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast³⁵³. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Av a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There³⁵⁴. 68:7, 62:10. This means that marriages are pre-ordained in Heaven. (*Lev*. *rabba* 29(5), Babli *Mo`ed qaṭan* 18b.), he says, *God puts singles in a house*; *To rise on scales; they all are of vapor!* And here, he says so³⁵⁵ 2a, *Sanhedrin* 22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent. footnotes: ³⁵¹ Chapter 1, Notes 247–248. ³⁵² The following is in Yom Tov ³⁵³ Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal. ³⁵⁴ Ps ³⁵⁵ If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride preselected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa ###### Jerusalem Talmud Taanit 4:6:3 [Jerusalem Talmud Taanit 4:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:6:3) אָמַר רִבִּי יוֹנָה. הָדָא דְאַתְּ אָמַר מַרְוַח וּמַלְבּוּשׁ. בְּרַם מַרְוַח וּמַתְקָנָה. כֵּן אֲנָן אָמְרִין. הָדֵין קַצְרָא אֲסִיר לֵיהּ מֵיעֲבֲד עִיבִידְתֵּיהּ. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹנָה. שַׁבָּת שֶׁחָל תִּשְׁעָה בְאָב לִהְיוֹת בְּתוֹכָהּ אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. רִבִּי יוֹנָה בְשֵׁם רַב הַמְנוּנָא. (לְתוֹסֶפֶת) [לְתִסְפּוֹרֶת] הוּשְׁבָה. רִבִּי בָּא בַּר כֹּהֵן אָמַר קוֹמֵי רִבִּי יוֹסֵה רִבִּי אָחָא בְשֵׁם רִבִּי אַבָּהוּ. תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בַּשַּׁבָּת שְׁתֵּי שַׁבָּתוֹת מוּתָּרוֹת. לְאַחֲרָיו מָהוּ. רִבִּי יוֹחָנָן אָמַר. לְאַחֲרָיו אָסוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לְאַחֲרָיו מוּתָּר. דְּרָשָׁהּ רִבִּי חִיָיה בַּר בָּא לְצִיפּוֹרָאֵיי וְלָא קִבְּלוּן עֲלֵיהוֹן. אָמַר רִבִּי אִימִּי לְרִבִּי [יָסָי]. וְאִין בֶּן אֲחוֹי שֶׁלְרִבִּי חִיָיה הַגָּדוֹל חָלוּק עָלָיו. אָמַר לֵיהּ. בְּפֵירושׁ פְּלִיגִין. רִבִּי יוֹחָנָן אָמַר. לְאַחֲרָיו אָסוּר. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לְאַחֲרָיו מוּתָּר. מָה עֲבַד לָהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. פָּתַר לָהּ תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. וְלֵית שְׁמַע מִינָּהּ כְּלוּם. רִבִּי יִצְחָק בֶּן אֶלְעָזָר מִן דַּהֲוָה תִשְׁעָה בְאָב נְפַק הֲוָה מַכְרִיז. יִפְתְּחוּן סַפָּרַיָיא וּמָאן דְּבָעֵי יַסְפְּדָא יַסְפִּד. כָּתוּב וְהִשְׁבַּתִּי כָּל מְשׂוֹשָׂהּ חַגָּהּ חָדְשָׁהּ וְשַׁבַּתָּהּ וְכֹל מוֹעֲדָהּ. דְּרוֹמָאֵי נְהָגִין חַגָּהּ. צִיפּוֹרָאֵיי נְהָגִין חָדְשָׁהּ. טִיבֵּרִיָאֵי נְהָגִין שַׁבַּתָּהּ. חָזְרִין רַבָּנִן דֵּטִיבֵּרִיָּא לְמִינְהוֹג כְּרַבָּנִן דִּצִיפּוֹרִין. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** 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 trade³⁵⁶? 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 Thursday³⁵⁷ one is permitted for the honor of the Sabbath.” Rebbi Jonah in the name of Rav Hamnuna, it was repeated regarding (addition) [barbering.]³⁵⁸` §414. The corrector’s text means that barbering does not follow the rules of washing and is strictly forbidden before and during the fast. The scribe’s text seems to mean that there is no extension of the fast (following R. Simeon ben Laqish and R. Isaac ben Eleazar); immediately after the end of the fast all activities are permitted. 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 permitted³⁵⁹. What is afterwards? Rebbi Joḥanan said, afterwards is forbidden; Rebbi Simeon ben Laqish said, afterwards is permitted³⁶⁰. Rebbi Ḥiyya bar Abba preached it to the Sepphoreans but they did not accept it. Rebbi Immi said to Rebbi [Yasa]³⁶¹. Does not the nephew of the Great Rebbi Ḥiyya³⁶² 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 it³⁶³? 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 open³⁶⁴, any who has to eulogize may eulogize³⁶⁵ 559:10) this may be indicated here since the Ashkenazic (originally, South-Italian) order of prayers is based on the Yerushalmi.. It is written³⁶⁶. 2:13, *I shall eliminate all her enjoyment, her holiday, her month, her Sabbath, and all her feast*. The Southerners have the custom of *ḥer holiday*³⁶⁷, the Sepphoreans have the custom of *her month*³⁶⁸, the Tiberians have the custom of *her week*³⁶⁹. The Rabbis of Tiberias changed to follow the Rabbis of Sepphoris. footnotes: ³⁵⁶ Since the Mishnah only forbids people to wash their garments but not washermen to exercise their trade, there must be washing activities which are permitted. The Babli 29b decides otherwise. ³⁵⁷ If the Ninth of Av falls during the week, the following Sabbath already is after the fast and it is permitted to wash during the week in order to wear after the fast. ³⁵⁸ The reading of the scribe is confirmed by G; the corrector’s change is indicated in Or zarua ³⁵⁹ If the Ninth of Av falls on a Sabbath there is no week in which the Ninth of Av falls. ³⁶⁰ A disagreement of Babylonian authorities in Babli 29b. ³⁶¹ A necessary correction of the text of G: “R. Ammi asked R. Ammi”. ³⁶² Rav. ³⁶³ The Mishnah which forbids the entire week if the fast was Sunday or Tuesday. ³⁶⁴ Their shops. ³⁶⁵ All commentators read יספר “barber” for יספר “eulogize” but this seems to be impossible in light of the evidence of G. While the rule not to eulogize on the Ninth of Av appears in the sources as Medieval Ashkenazic (Šulḥan Arukh Oraḥ Ḥayyim ³⁶⁶ Hos ³⁶⁷ They start the mourning rites already on the New Moon of Av. ³⁶⁸ They follow them the entire month and do not stop after the fast. ³⁶⁹ The rule presented in the Mishnah. ###### Jerusalem Talmud Taanit 4:6:4 [Jerusalem Talmud Taanit 4:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:6:4) רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִיָיה בַּר בָּא. בְּדִין הָיָה שֶׁיְּהוּ מִתְעַנִּין בָּעֲשִׂירִי שֶׁבּוֹ נִשְׂרַף בֵּית אֱלֹהֵינוּ. וְלָמָּה בַתְּשִׁיעִי. שֶׁבּוֹ הִתְחִילָה הַפּוּרְעָנוּת. וְתַנֵּי כֵן. בַּשְּׁבִיעִי נִכְנְסוּ לְתוֹכוֹ. בַּשְּׁמִינִי הָיוּ מְקַרְקְרִין בּוֹ. בַּתְּשִׁיעִי הִצִּיתוּ בוֹ אֶת הָאוּר. וּבָעֲשִׂירִי נִשְׂרַף. רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי צִיֵים תְּשִׁיעִי וָעֲשִׂירִי. רִבִּי אָבוּן צִיֵים תְּשִׁיעִי וָעֲשִׂירִי. רִבִּי לֵוִי צִיֵים תְּשִׁיעִי וְלֵילֵי עֲשִׂירִי. רִבִּי בָּא בַּר זַבְדָּא בְשֵׁם רִבִּי חֲנִינָה. בִּיקֵּשׁ רִבִּי לַעֲקוֹר תִּשְׁעָה בְאַב וְלֹא הִנִּיחוּ לֹו. אָמַר לוֹ רִבִּי לָעְזָר. עִמָּךְ הָיִיתִי וְלָא אִיתְאֲמָרַת הָכִי. אֶלָּא בִּיקֵּשׁ רִבִּי לַעֲקוֹר תִּשְׁעָה בְאַב שֶׁחָל לִהְיוֹת בַּשַּׁבָּת וְלֹא הִנִּיחוּ לוֹ. אָמַר. הוֹאִיל וְנִדְחֶה יִדָּחֶה. אָמְרוּ [לוֹ]. יִדָּחֶה לְמָחָר. וְגָזִי לֵיהּ הַהִיא דְתַנִּינָן תַּמָּן. רִבִּי יוֹחָנָן בֶּן בְּרוֹקָה אוֹמֵר. עַל שְׁנֵיהֶן הוּא אוֹמֵר וַיְבָרֶךְ אוֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וגו׳. רִבִּי לָעְזָר בְּשֵׁם רִבִּי חֲנִינָה. הֲלָכָה כְרִבִּי יוֹחָנָן בֶּן בְּרוֹקָה. אָמַר לֵיהּ רִבִּי בָּא בַּר זַבְדָּא. עִמָּךְ הָיִיתִי וְלָא אִתְאֲמָרַת. אֶלָּא אִם הָיְתָה תוֹבַעַת לְהִינָּשֵׂא הַדִּין עִמָּהּ. וְקַרָא עֲלֵיהוֹן. טוֹבִים הַשְּׁנַיִם מִן הָאֶחָד. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** ³⁷⁰1:6 (מ). Rebbi Jeremiah in the name of Rebbi Ḥiyya, it should have been logical that one should fast on the Tenth, since on it our God’s Temple was burned. Why on the Ninth? Because the calamity started on it³⁷¹. 25:8.. 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 burned³⁷². Rebbi Joshua ben Levi fasted Ninth and Tenth. Rebbi Abun fasted Ninth and Tenth. Rebbi Levi fasted on the Ninth and the night of the Tenth. Rebbi Abba bar Zavda in the name of Rebbi Ḥanina: Rebbi wanted to uproot the Ninth of Av but they did not let him³⁷³ 5b.. 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 there³⁷⁴ 6:6.: “Rebbi Joḥanan ben Beroqa said, for both of them it says, *God blessed them and God said to them, be fruitful and multiply*³⁷⁵. 1:28., 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 side³⁷⁶. In her application to the court she must state that her request is in order to be able to marry another man (who implicitly is supposed to be more fertile than the first.) In the Babli *Yebamot* 65b she is required to state explicitly that she wants to marry another man in order to have children who will be able to care for her in her old age.. He said about them, *two are better than one*³⁷⁷. 4:9.. footnotes: ³⁷⁰ This paragraph also appears in Megillah ³⁷¹ 2K ³⁷² Babli 29a, Tosephta 3:10. ³⁷³ Babli Megillah ³⁷⁴ Mishnah Yebamot ³⁷⁵ Gen ³⁷⁶ If a woman is married childless for ten years she may ask the court to force her husband to give her a divorce with full payment of her ketubah ³⁷⁷ Eccl ###### Jerusalem Talmud Taanit 4:6:5 [Jerusalem Talmud Taanit 4:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:6:5) מָהוּ יִשַׁנֶּה. יַחֲלִּף. אִין הֲוָה יְלִיף אֲכִיל לִיטְרָא דְקוּפָּד יֵיכוּל פַּלְגָּא. אִין הֲוָה יְלִיף שָׁתֵי קִסְטְ דַחֲמַר יִשְׁתֶּה פַּלְגָּא. אָמַר רִבִּי יוֹחָנָן. וּבִלְבַד עִיקַּר סְעוּדַת תִּשְׁעָה בְאַב. אָמַר רַב הוֹשַׁעְיָה. וּבִלְבַד מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן. אָמַר רִבִּי יוֹסֵי. תַּרְתֵּיהוֹן לְקוּלָּא. אָכַל סְעוּדַת תִּשְׁעָה בְאַב מִשֵּׁשׁ שָׁעוֹת וּלְמַטָּן אֲפִילוּ עוֹלֶה עַל שׁוּלְחָנוֹ כִסְעוּדַת שְׁלֹמֹה מוּתָּר. אָכַל סְעוּדָתוֹ מִשֵּׁשׁ שָׁעוֹת וּלְמַעֲלָן אֲפִילוּ עוֹלֶה עַל שׁוּלְחָנוֹ כִסְעוּדַת שְׁלֹמֹה בְשָׁעָתוֹ מוֹתָּר. תַּנֵּי. תִּשְׁעָה בְאַב שֶׁחָל לִהְיוֹת עֶרֶב שַׁבָּת. וְכֵן עֶרֶב תִּשְׁעָה בְאַב שֶׁחָל לִהְיוֹת בַּשַּׁבָּת. אֲפִילוּ עוֹלֶה עַל שׁוּלְחָנוֹ כִסְעוּדַת שְׁלֹמֹה בְשָׁעָתוֹ מוֹתָּר. רַב מִן דַּהֲוָה אֲכַל כָּל צוֹרְכֵיהּ הֲוָה צְבַע פִּיסְתֵּיהּ בְּקִיטְמָא וְאָמַר. זוֹ הִיא עִיקַּר סְעוּדַת תִּשְׁעָה בְאַב. לְקַיֵים מַה שֶׁנֶּאֱמַר וַיַּגְרֵס בֶּחָצָץ שִׁינָּיי הִכְפִּישַׁנִי בָּאֵפֶר. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** What means “he shall alterate”? He shall change. If he is used to eat a pound³⁷⁹ of meat he shall eat half; if he is used to drink a sextarius³⁸⁰ (.53 l) but in the Galilean Targumim the equivalent of a hin, 12 *log* (6.5 l). Babli 30a. of wine he shall drink half. Rebbi Joḥanan said, but only for the main meal of the Ninth of Av. Rav³⁸¹ Hoshaia said, and only in the afternoon. Rebbi Yose says, both statements are for leniency. If he ate the main meal of the Ninth of Av before noon, even if he brings on his table like Salomon’s meal it is permitted. If he ate his meal³⁸² in the afternoon, even if he brings on his table like Salomon’s meal in his time³⁸³. 5:2–3. it is permitted. It was stated: If the Ninth of Av fell on a Friday or the day before the Ninth of Av on a Sabbath, even if he brings on his table like Salomon’s meal in his time it is permitted³⁸⁴. Rav after he had eaten his fill was coloring his piece of bread with ashes and said, this is the main meal of the Ninth of Av, to keep what is said³⁸⁵. 3:16. Mentioned in *Thr. rabba ad loc*., *He filled me with asperity, made me imbue poison*. footnotes: ³⁷⁹ A Roman pound of 12 unciae, 345g. ³⁸⁰ Possibly Greek ξέστης; in both Talmudim the equivalent of a log ³⁸¹ In G: Rebbi. In the Babli, Rav Jehudah. ³⁸² Intending to eat another later in the afternoon. ³⁸³ 1K ³⁸⁴ Babli 29b. ³⁸⁵ Thr ###### Jerusalem Talmud Taanit 4:6:6 [Jerusalem Talmud Taanit 4:6:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:6:6) יְאוּת אָמַר רִבִּי יְהוּדָה. מַה טַעֲמוֹן דְּרַבָּנִן. עָשׂוּ אוֹתוֹ כְּמִי שֶׁמֵּתוֹ מוּטָּל לְפָנָיו. אִינוֹ לֹא כוֹפֶה אֶת מִיטָּתוֹ וְלָא יָשֵׁן עַל גַּבֵּי מִיטָּה כְפוּיָה. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** Rebbi Jehudah says it correctly; what is the Rabbis’ reason? They made him like one whose deceased is lying before him³⁸⁶; he neither overturns his couch nor sleeps on an overturned couch. footnotes: ³⁸⁶ As long as a person is occupied with arranging a burial, the formal rules of mourning do not apply to him. Since the mourner is not supposed to leave his house but the person who fasts on a public fast day is supposed to leave his house, no public fast can imitate the rules of formal mourning. ###### Jerusalem Talmud Taanit 4:7:1 [Jerusalem Talmud Taanit 4:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:7:1) **משנה:** אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים שֶׁבָּהֶן בְּנֵי יְרוּשָׁלַיִם יוֹצְאִין בִּכְלֵי לָבָן שְׁאוּלִים שֶׁלֹּא לְבַיֵישׁ אֶת מִי שֶׁאֵין לוֹ. כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת. בָּחוּר שָׂא נָא עֵינֶיךָ וּרְאֵה מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַּנּוֹי תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה. וְכֵן הוּא אוֹמֵר צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה וגו׳. בְּיוֹם חֲתוּנָּתוֹ זוֹ מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ זֶה בִּנְיַין בֵּית הַמִּקְדָּשׁ שֶׁיִיבָּנֶה בִּמְהֵרָה בְיָמֵינוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **MISHNAH:** Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion³⁸⁷. The daughters of Jerusalem went out and played flutes³⁸⁸ in the vineyards. What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction³⁸⁹. And so it says³⁹⁰. 3:11. In the allegorical interpretation of the Song of Songs, any “Solomon” refers to the King of Peace., *Daughters of Zion go out and see king Solomon*³⁹¹, etc. *The day of His enjoyment*³⁹¹ is the giving of the Torah; *and the day of His heart’s joy*³⁹¹ is the building of His Temple which may be built soon in our days. footnotes: ³⁸⁷ So that all were pure. In this version, also the men who were looking for a bride had to appear in a plane white kaftan. ³⁸⁸ Usually one translates “dance” but it is impossible to dance in a tightly planted vineyard. On the other hand one may not play musical instruments on the Day of Atonement. Therefore it seems that the correct wording is in Maimonides’s autograph Mishnah: חונות “stay”. ³⁸⁹ The text in the Babli and the independent Mishnah mss. is much longer, confirmed by Maimonides’s autograph. ³⁹⁰ Cant ³⁹¹ Babli 30b. ³⁹¹ Babli 30b. ³⁹¹ Babli 30b. ###### Jerusalem Talmud Taanit 4:7:2 [Jerusalem Talmud Taanit 4:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:7:2) **הלכה:** נִיחָא בְיוֹם הַכִּיפּוּרִים שֶׁהוּא כַפָּרָה עַל יִשְׂרָאֵל. בַּחֲמִשָּׁה עָשָׂר בְּאָב לָמָּה. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. שֶׁבּוֹ זְמַן קִיצָה יָפֶה לָעֵצִים. שֶׁכָּל עֵצִים שֶׁהֵן נִקְצָצִין בּוֹ אֵינָן עוֹשִׂין מַאֲכוֹלוֹת. כַּהִיא דְתַנִּינָן תַּמָּן. כָּל עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵחַ. רַב חִיָיה בַּר אַשִּׁי בְשֵׁם רַב. שֶׁבּוֹ הִתִּיר הוֹשֵׁעַ בֶּן אֵלָה פְּרוֹסִדִיּוֹת שֶׁהוֹשִׁיב יְרָבְעָם בֶּן נְבָט עַל הַדְּרָכִים. כַּהֲנָא שָׁאַל [לְרַב]. כָּל הָדָא טִיבוּתָא רַבְּתָא עֲבַד וּכְתִיב בֵּיהּ עָלָיו עָלָה שַׁלְמַנְאֶסֶר מֶלֶךְ אַשּׁוּר. אָמַר לֵיהּ. עַל יְדֵי שֶׁשָּׁמַט אֶת הַקּוֹלָר מִצַּוָּארוֹ וּתְלַייוֹ בְּצַוָּאר הָרַבִּים. לָא אָמַר. כָּל עַמָּא יִסְקוּן. אֶלָּא מָאן דְּבָעֵי מִיסּוּק יִסּוּק. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. וְאָמְרִין לָהּ בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. שֶׁבּוֹ הוּתְּרוּ שְׁבָטִים לָבוֹא זֶה בָזֶה. דִּכְתִיב וְלֹא תִסּוֹב נַחֲלָה מִבְּנֵי יִשְׂרָאֵל מִמַּטֶּה לְמַטֵּה אַחֵר כִּי אִישׁ בְּנַחֲלַת אֲבוּתָיו יִדְבְּקוּ בְּנֵי יִשְׂרָאֵל. וּכְתִיב וְכָל בַּת יוֹרֶשֶׁת נַחֲלָה מִמַּטּוֹת בְּנֵי יִשְׂרָאֵל וגו׳. וְכִי אֶיפְשַׁר לְבַת לֵירֵשׁ שְׁנֵי מַטּוֹת. תִּיפְתָר שֶׁהָיָה אָבִיהָ מִשֵּׁבֶט אֶחָד וְאִמָּהּ מִשֵּׁבֶט אֶחָד. וְרַבָּנִן אָמְרֵי. שֶׁבּוֹ הוּתָּר שִׁבְטוֹ שֶׁלְבִּנְיָמִן לָבוֹא בַקָּהָל. דִּכְתִיב אָרוּר נוֹתֵן אִשָּׁה לְבִנְיָמִן. מִקְרָא קָרְאוּ וְקִירְבוּהוּ. מִקְרָא קָרְאוּ וְרִיחָקוּהוּ. מִקְרָא קָרְאוּ וְקִירְבוּהוּ. אֶפְרַיִם וֹמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי. מִקְרָא קָרְאוּ וְרִיחָקוּהוּ. גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ. וַאֲדַּיִין לֹא נוֹלַד בִּנְיָמִן. רִבִּי אָבוּן אָמַר. שֶׁבּוֹ בָטַל הַחֶפֶר. וְאָמַר רִבִּי לֵוִי. בְּכָל עֶרֶב תִּשְׁעָה בְאַב הָיָה מֹשֶׁה מוֹצִיא כְרוּז בְּכָל הַמַּחֲנֶה וְאוֹמֵר. צְאוּ לַחֶפֶר צְאוּ לַחֶפֶר. וְהָיוּ יוֹצְאִין וְחוֹפְרִין לָהֶן קְבָרוֹת וִישֵׁינִים. וּבַשַּׁחַר הָיוּ עוֹמְדִין וּמוֹצְאִין עַצְמָן חֲסֵירִים חַמִשָּׁה עָשָׂר אֶלֶף וּפְרוּטְרוּט. וּבַשָּׁנָה הָאַחֲרוֹנָה עָשׂוּ כֵן וְעָמְדוּ וּמָצְאוּ עַצְמָן שְׁלֵמִים. אָמְרוּ. דִּילְמָא דְטָעִינָן בְּחוּשְׁבְּנָא. וְכֵן בָּעֲשָׂרָה וְבְאַחַד עָשָׂר וּבִשְׁנֵים עָשָׂר וּבִשְׁלֹשָׁה עָשָׂר וּבְאַרבַּע עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. כֵּיוָן דְּאִשְׁלַם זִיהֲרָא אָמְרוּ. דּוֹמֶה שֶׁבִּיטֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָהּ הַגְּזֵירָה קָשָׁה מֵעָלֵינוּ. וְעָמְדוּ וְעָשׂוּ יוֹם טוֹב. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** **HALAKHAH:** ³⁹¹ One understands the Day of Atonement which is atonement for all of Israel. ³⁹² 121a. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.³⁹³ 2:5. In the Babli the reason is given that this is the last day on which wood for the altar may be cut before the rainy season.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads³⁹⁴. Cahana asked [Rav]. He did all this good deed and it is written about him³⁹⁵. 17:3., *against him came Salmanessar the king of Assyria*? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written³⁹⁶. 36:7., *family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers*, etc. And it is written³⁹⁷. 36:8., *any daughter inheriting family heritage in the tribes of the Children of Israel*, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe³⁹⁸. 36 to apply only to the daughters of Salpaad and their contemporaries.. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written³⁹⁹. 21:18., *cursed be he who gives a wife to Benjamin*. They read a verse and included him; they read a verse and excluded him. They read a verse and included him⁴⁰⁰. 48:5., *Ephraim and Manasse shall be to me like Reuben and Simeon*. They read a verse and excluded him, *a people and community of peoples shall be from you and kings will come from your loins*⁴⁰¹. 35:11. In the explanations, the terms “included” and “excluded” have to be switched. The text follows the usual pattern, that if possibilities A and B are raised, B is explained before A. Since the number 12 of tribe cannot be changed, either Joseph is counted as one tribe and Benjamin is included (35:11), or Ephraim and Manasse are counted as full tribes, there seems to be no place for Benjamin. This logic is not followed by the Babli., and Benjamin was not yet born. ⁴⁰² (33). Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail⁴⁰³. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday. footnotes: ³⁹¹ Babli 30b. ³⁹² Babli 30b,31a; Bava batra ³⁹³ Mishnah Middot ³⁹⁴ To prohibit pilgrimages to Jerusalem. ³⁹⁵ 2K ³⁹⁶ Num ³⁹⁷ Num ³⁹⁸ According to the Babli, a later generation read Num ³⁹⁹ Jud ⁴⁰⁰ Gen ⁴⁰¹ Gen ⁴⁰² Thr. rabba, Introduction ⁴⁰³ If always the same number died on the Ninth of Av and nobody during the year, the number would be 600’000:38 = 15’789.47. ###### Jerusalem Talmud Taanit 4:7:3 [Jerusalem Talmud Taanit 4:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:7:3) כָּל הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יִשְׂרָאֵל יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל אָמַר. וַאֲפִילוּ נְתוּנִים בַּתֵּיבָה. נְתוּנִים בַּתֵּיבָה וְאַתְּ אָמַר הָכֵן. מִתּוֹךְ שֶׁאַתְּ עוֹשֶׂה כֵן הוּא מַשְׁאִילָן. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box⁴⁰⁴ even if it was obvious that they were pure and there was no intention to use them.. Put in a box and you are saying so? Because you are doing that, he will lend them. footnotes: ⁴⁰⁴ He required that all plain white garments had to be immersed in a miqweh ###### Jerusalem Talmud Taanit 4:7:4 [Jerusalem Talmud Taanit 4:7:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/4:7:4) וּמֶה הָיוּ אוֹמְרוֹת. שָׂא נָא עֵינֶיךָ בָּחוּר וּרְאֵה מָה אַתְּ בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַּנּוֹאִי תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה כול׳. הָיְתָה בִּתּוֹ שֶׁלְמֶלְךְ שׁוֹאֶלֶת מִבִּתּוֹ שֶׁלְכֹּהֵן גָּדוֹל. בִּתּוֹ שֶׁלְכֹּהֵן גָּדוֹל שׁוֹאֶלֶת מִבִּתּוֹ שֶׁלְמֶלְךְ. הַכְּאוּרוֹת הָיוּ אוֹמְרוֹת. אַל תִּתֵּן עֵינֶיךָ (בַּנּוֹאִי) [בַּנּוֹי]. וְהַנָּאוֹת הָיוּ אוֹמְרוֹת. תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה. וְכֵן הוּא אוֹמֵר צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בַּעֲטָרָה שֶׁעִיטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתוּנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ. בְּיוֹם חֲתוּנָּתוֹ זוֹ מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ זֶה בִּנְיַין בֵּית הַמִּקְדָּשׁ שֶׁיִיבָּנֶה בִּמְהֵרָה בְיָמֵינוּ. **The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:** “What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix you eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter⁴⁰⁵. The ugly ones did say, “do not fix your eye on beauty⁴⁰⁶,” and the beautiful ones did say, “fix you eyes on the extraction.” “And so it says³⁹⁰. 3:11. In the allegorical interpretation of the Song of Songs, any “Solomon” refers to the King of Peace., *Daughters of Zion go out and see king Solomon*³⁹¹, *with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment* is the giving of the Torah; *and the day of His heart’s joy* is the building of His Temple which may be built soon in our days.” footnotes: ⁴⁰⁵ Babli 31a. ⁴⁰⁶ The corrector’s spelling follows the (Babylonian) consensus, the spelling in both Yerushalmi texts is the etymologically correct one. ³⁹⁰ Cant ³⁹¹ Babli 30b.