## Taanit Daf 13a

###### Taanit 13a:1
[Taanit 13a:1](https://torahapp.org/share/book/Taanit/r/13a:1)

אֵיפוֹךְ אֲנָא! לָא סָלְקָא דַּעְתָּךְ, דִּכְתִיב: ״וְאֵלַי יֵאָסְפוּ כֹּל חָרֵד בְּדִבְרֵי אֱלֹהֵי יִשְׂרָאֵל עַל מַעַל הַגּוֹלָה וְגוֹ׳״, וּכְתִיב: ״וּבְמִנְחַת הָעֶרֶב קַמְתִּי מִתַּעֲנִיתִי וָאֶפְרְשָׂה כַפַּי אֶל ה׳״.

**William Davidson Edition - English:**
The Gemara asks: **I** can **reverse** the order of events, so that the first half of the day is spent in prayer while the second half is focused on the concerns of the community. The Gemara answers: **It should not enter your mind** to say that, **as it is written** elsewhere: **“Then were assembled to me everyone who trembled at the words of the God of Israel due to the faithlessness of them of the captivity** and I sat appalled until the evening offering” (Ezra 9:4). **And it is written** in the next verse: **“And at the meal-offering I arose from my fast,** even with my garment and my mantle rent; and I fell on my knees **and I spread out my hands to the Lord”** (Ezra 9:5). These verses indicate that first one must deal with the issues of the community, and only afterward engage in prayer.


###### Taanit 13a:2
[Taanit 13a:2](https://torahapp.org/share/book/Taanit/r/13a:2)

אָמַר רַפְרָם בַּר פָּפָּא אָמַר רַב חִסְדָּא: כׇּל שֶׁהוּא מִשּׁוּם אֵבֶל, כְּגוֹן תִּשְׁעָה בְּאָב וְאָבֵל — אָסוּר בֵּין בְּחַמִּין בֵּין בְּצוֹנֵן, כׇּל שֶׁהוּא מִשּׁוּם תַּעֲנוּג, כְּגוֹן תַּעֲנִית צִבּוּר — בְּחַמִּין אָסוּר, בְּצוֹנֵן מוּתָּר.

**William Davidson Edition - English:**
§ **Rafram bar Pappa said** that **Rav Ḥisda said: Anything that is** prohibited **due to mourning, for example,** bathing on the **Ninth of Av, or** prohibited for a private **mourner,** is **prohibited both in hot water and in cold water. Anything that is** prohibited **due to pleasure, for example,** bathing on **a communal fast,** is **prohibited in hot water, but** is **permitted in cold water,** provided one washes for the sake of cleanliness.


###### Taanit 13a:3
[Taanit 13a:3](https://torahapp.org/share/book/Taanit/r/13a:3)

אָמַר רַב אִידִי בַּר אָבִין: אַף אֲנַן נָמֵי תְּנֵינָא: וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. אֲמַר לֵיהּ אַבָּיֵי: וְאִי בְּצוֹנֵן אָסוּר, סוֹכְרִין אֶת הַנְּהָרוֹת מִבְּעֵי לֵיהּ לְמִיתְנֵי?!

**William Davidson Edition - English:**
**Rav Idi bar Avin said: We, too, learn** this in the mishna: **And they lock the bathhouses.** This phrase indicates that only bathing in hot water is prohibited. **Abaye said to** Rav Idi bar Avin: **And if** it were also **prohibited** to wash **in cold water, should** the mishna **have taught: They dam the rivers?** Since it is impossible to dam the rivers to stop people from bathing altogether, the statement of the mishna is insufficient proof that only bathing in hot water is prohibited. Perhaps bathing in cold water is also prohibited but there is no way to prevent it.


###### Taanit 13a:4
[Taanit 13a:4](https://torahapp.org/share/book/Taanit/r/13a:4)

אָמַר רַב שִׁישָׁא בְּרֵיהּ דְּרַב אִידִי: אַבָּא הָכִי קַשְׁיָא לֵיהּ, מִכְּדִי תְּנַן: אָסוּר בִּרְחִיצָה — נוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת לְמָה לִי? אֶלָּא לָאו, שְׁמַע מִינַּהּ: בְּחַמִּין אָסוּר, בְּצוֹנֵן מוּתָּר.

**William Davidson Edition - English:**
**Rav Sheisha, son of Rav Idi, said,** in explanation of his father’s opinion: With regard to my **father, the following** poses **a difficulty to his** ruling: **Since we** already **learned** in the mishna that **one is prohibited** to engage **in bathing, why do I** need the *tanna* to state: **They lock the bathhouses?** Practically speaking, what does this clause add? **Rather, isn’t it** correct to **conclude from** this that bathing is **prohibited in hot water** but **permitted in cold water?**


###### Taanit 13a:5
[Taanit 13a:5](https://torahapp.org/share/book/Taanit/r/13a:5)

לֵימָא מְסַיַּיע לֵיהּ: כׇּל חַיָּיבֵי טְבִילוֹת טוֹבְלִין כְּדַרְכָּן, בֵּין בְּתִשְׁעָה בְּאָב בֵּין בְּיוֹם הַכִּפּוּרִים. בְּמַאי? אִילֵימָא בְּחַמִּין, טְבִילָה בְּחַמִּין מִי אִיכָּא? שְׁאוּבִין נִינְהוּ.

**William Davidson Edition - English:**
The Gemara proposes: **Let us say that** the following *baraita* **supports** Rav Ḥisda’s ruling that it is prohibited for a mourner to bathe himself even in cold water: **All** who are **obligated in immersions immerse** themselves **in their** usual **manner, both on** the **Ninth of Av and on Yom Kippur.** The Gemara clarifies this *baraita*: **In what** do they immerse themselves? **If we say** that they immerse themselves **in hot water, is there** such a concept as ritual **immersion in hot water?** Hot water **is** necessarily **drawn water,** as the water has been placed in vessels for heating, and drawn water is invalid for a ritual bath.


###### Taanit 13a:6
[Taanit 13a:6](https://torahapp.org/share/book/Taanit/r/13a:6)

אֶלָּא לָאו, בְּצוֹנֵן. וְחַיָּיבֵי טְבִילוֹת — אִין, אִינִישׁ אַחֲרִינָא — לָא. אָמַר רַב חָנָא בַּר קַטִּינָא: לֹא נִצְרְכָה אֶלָּא לְחַמֵּי טְבֶרְיָא.

**William Davidson Edition - English:**
**Rather, isn’t** the *baraita* referring **to cold water, and** it teaches that **those obligated in immersions, yes,** they are permitted to use cold water, but **another person,** who is not obligated to immerse, **no,** he may not wash even in cold water. **Rav Ḥana bar Ketina said: This** is no proof, as the ruling of the *baraita* **was necessary only for the hot springs of Tiberias,** which are warm without having been drawn, and in which it is possible to immerse.


###### Taanit 13a:7
[Taanit 13a:7](https://torahapp.org/share/book/Taanit/r/13a:7)

אִי הָכִי אֵימָא סֵיפָא: אָמַר רַבִּי חֲנִינָא סְגַן הַכֹּהֲנִים: כְּדַי הוּא בֵּית אֱלֹהֵינוּ לְאַבֵּד עָלָיו טְבִילָה פַּעַם אַחַת בַּשָּׁנָה. וְאִי אָמְרַתְּ בְּצוֹנֵן מוּתָּר — יִרְחַץ בְּצוֹנֵן! אָמַר רַב פָּפָּא: בְּאַתְרָא דְּלָא שְׁכִיחַ צוֹנֵן.

**William Davidson Edition - English:**
The Gemara objects: **If so, say the latter clause** of that same mishna: **Rabbi Ḥanina, the deputy High Priest, said:** The mourning for **the House of our God,** the Holy Temple, **is worthy of the loss of** a ritual **immersion once a year. And if you say** that it is **permitted** to immerse **in cold water,** why does Rabbi Ḥanina the deputy High Priest say that he loses his immersion? **Let him bathe in cold water,** without having to neglect his immersion or transgress the prohibitions of a fast day. **Rav Pappa said:** It could be argued that the *baraita* is referring **to a place where cold water is not available,** but only hot springs. In this case there is no choice but to wait until the following day to immerse.


###### Taanit 13a:8
[Taanit 13a:8](https://torahapp.org/share/book/Taanit/r/13a:8)

תָּא שְׁמַע: כְּשֶׁאָמְרוּ ״אָסוּר בִּמְלָאכָה״ — לֹא אָמְרוּ אֶלָּא בַּיּוֹם, אֲבָל בַּלַּיְלָה — מוּתָּר. וּכְשֶׁאָמְרוּ ״אָסוּר בִּנְעִילַת הַסַּנְדָּל״ — לֹא אָמְרוּ אֶלָּא בָּעִיר, אֲבָל בַּדֶּרֶךְ — מוּתָּר. הָא כֵּיצַד? יוֹצֵא לַדֶּרֶךְ — נוֹעֵל, נִכְנָס לָעִיר — חוֹלֵץ. וּכְשֶׁאָמְרוּ ״אָסוּר בִּרְחִיצָה״ — לֹא אָמְרוּ אֶלָּא כׇּל גּוּפוֹ, אֲבָל פָּנָיו יָדָיו וְרַגְלָיו — מוּתָּר, וְכֵן אַתָּה מוֹצֵא בַּמְנוּדֶּה וּבָאָבֵל.

**William Davidson Edition - English:**
The Gemara proposes: **Come** and **hear: When they said** that one is prohibited **in working** on fast days, **they said** so **only** about working **during the day, but at night** it is **permitted** to work. **And when they said** that one is **prohibited** to engage **in wearing shoes, they said** so **only in a city, but on the road** it is **permitted. How so? When one goes out on the road he wears shoes,** but at the end of his journey, when **he enters the town, he removes** them. **And when they said** that one is **prohibited** to engage **in bathing, they said** this **only** with regard to bathing **his entire body, but** washing **his face, his hands, and his feet** is **permitted. And similarly, you find** that this ruling applies in the case **of one who is ostracized,** i.e., placed under a formal ban, **and** in the case **of a mourner,** who is also prohibited to engage in bathing, smearing, and wearing shoes.


###### Taanit 13a:9
[Taanit 13a:9](https://torahapp.org/share/book/Taanit/r/13a:9)

מַאי לָאו — אַכּוּלְּהוּ, וּבְמַאי עָסְקִינַן? אִילֵימָא בְּחַמִּין: פָּנָיו יָדָיו וְרַגְלָיו מִי שְׁרוּ? וְהָאָמַר רַב שֵׁשֶׁת: אָבֵל אָסוּר לְהוֹשִׁיט אֶצְבָּעוֹ בְּחַמִּין! אֶלָּא לָאו, בְּצוֹנֵן!

**William Davidson Edition - English:**
The Gemara explains the proof from this *baraita*: **What, is it not** the case that all these *halakhot* refer **to all of them,** including one who is ostracized and one who is in mourning? **And with what** form of bathing **are we dealing** here? **If we say** that the *baraita* is referring to bathing **in hot water,** are bathing **his face, his hands, and his feet permitted? But didn’t Rav Sheshet say:** It **is prohibited for a mourner to insert** even **his finger into hot water** for the purpose of washing. **Rather, is it not** correct to say that the *baraita* is dealing **with cold water?** If so, it is prohibited on a communal fast to wash one’s entire body even in cold water, which contradicts the opinion of Rafram bar Pappa, citing Rav Ḥisda, who permits washing in cold water on those days for the sake of cleanliness.


###### Taanit 13a:10
[Taanit 13a:10](https://torahapp.org/share/book/Taanit/r/13a:10)

לָא, לְעוֹלָם בְּחַמִּין. וּדְקָא קַשְׁיָא לָךְ ״וְכֵן אַתָּה מוֹצֵא בַּמְנוּדֶּה וּבָאָבֵל״ — אַשְּׁאָרָא קָאֵי.

**William Davidson Edition - English:**
The Gemara rejects this argument: **No, actually** the *baraita* is referring **to** bathing in **hot water. And** with regard to **what** posed **a difficulty for you,** the phrase: **And similarly,** that **you find** in the case **of one who is ostracized and** in the case **of a mourner,** does not refer to bathing; rather, **it is referring to the rest** of the prohibitions, e.g., working and wearing shoes. Consequently, it can be claimed that the *baraita* refers specifically to hot water, as this clause does not refer to a mourner but only to a communal fast, and bathing in cold water is permitted on communal fasts.


###### Taanit 13a:11
[Taanit 13a:11](https://torahapp.org/share/book/Taanit/r/13a:11)

תָּא שְׁמַע, דְּאָמַר רַבִּי אַבָּא הַכֹּהֵן מִשּׁוּם רַבִּי יוֹסֵי הַכֹּהֵן: מַעֲשֶׂה וּמֵתוּ בָּנָיו שֶׁל רַבִּי יוֹסֵי בֶּן רַבִּי חֲנִינָא, וְרָחַץ בְּצוֹנֵן כׇּל שִׁבְעָה! הָתָם כְּשֶׁתְּכָפוּהוּ אֲבָלָיו הֲוָה, דְּתַנְיָא: תְּכָפוּהוּ אֲבָלָיו זֶה אַחַר זֶה, הִכְבִּיד שְׂעָרוֹ — מֵיקֵל בְּתַעַר, וּמְכַבֵּס כְּסוּתוֹ בְּמַיִם.

**William Davidson Edition - English:**
The Gemara proposes yet another proof. **Come** and **hear** a statement of a *baraita*, **as Rabbi Abba the priest said in the name of Rabbi Yosei the priest: An incident** occurred in which **the sons of Rabbi Yosei, son of Rabbi Ḥanina, died, and he bathed in cold water all seven** days of mourning. This indicates that a mourner is in fact permitted to bathe. The Gemara rejects this argument: **There it was** a case where **his mourning periods** came **one after the other,** as his sons died in quick succession, and this leniency is **as it is taught** in a *baraita*: **If one’s mourning periods** immediately **succeeded each other** and **his hair grew heavy,** then even though it is generally prohibited for a mourner to cut his hair, **he may lighten it with a razor, and he may** likewise **wash his garment in water.**


###### Taanit 13a:12
[Taanit 13a:12](https://torahapp.org/share/book/Taanit/r/13a:12)

אָמַר רַב חִסְדָּא: בְּתַעַר — אֲבָל לֹא בְּמִסְפָּרַיִם, בְּמַיִם — וְלֹא בְּנֶתֶר וְלֹא בְּחוֹל.

**William Davidson Edition - English:**
With regard to this *baraita*, **Rav Ḥisda said:** One who is obligated to observe periods of mourning in quick succession may trim his hair **with a razor, but not** in the normal manner, **with scissors.** Likewise, he may wash his garment **in water, but not with natron,** a type of soap, **nor with sand.**


###### Taanit 13a:13
[Taanit 13a:13](https://torahapp.org/share/book/Taanit/r/13a:13)

אָמַר רָבָא: אָבֵל מוּתָּר לִרְחוֹץ בְּצוֹנֵן כׇּל שִׁבְעָה, מִידֵּי דְּהָוֵה אַבִּשְׂרָא וְחַמְרָא. מֵיתִיבִי:

**William Davidson Edition - English:**
**Rava said: A mourner is permitted to bathe in cold water all seven** days of mourning, despite the fact that he derives a certain degree of enjoyment from the cold bath, **just as it is** permitted for him **to** eat **meat and wine.** The Gemara **raises an objection:**