## Taanit Daf 18a

###### Taanit 18a:1
[Taanit 18a:1](https://torahapp.org/share/book/Taanit/r/18a:1)

אֶלָּא לֶאֱסוֹר יוֹם שֶׁלְּפָנָיו, הָכָא נָמֵי — לָא נִצְרְכָה אֶלָּא לֶאֱסוֹר יוֹם שֶׁלְּאַחֲרָיו. כְּמַאן, כְּרַבִּי יוֹסֵי דְּאָמַר: בֵּין לְפָנָיו וּבֵין לְאַחֲרָיו אָסוּר. אִי הָכִי בְּעֶשְׂרִים וְתִשְׁעָה נָמֵי — מַאי אִירְיָא דְּהָוֵי יוֹמָא דְּמִקַּמֵּי יוֹמָא דְּמִיתּוֹקַם תְּמִידָא? תִּיפּוֹק לֵיהּ דְּהָוֵה לֵיהּ יוֹמָא דְּבָתַר עֶשְׂרִין וּתְמָנְיָא בֵּיהּ!

**William Davidson Edition - English:**
**only to prohibit** eulogizing on **the day before. Here too, it is necessary** to mention Passover **only to prohibit** eulogizing on the **following day.** The Gemara asks: **In accordance with whose** opinion is this ruling? It is **in accordance with** the opinion of **Rabbi Yosei, who said** that eulogizing is **prohibited both** on the day **before** the date recorded in *Megillat Ta’anit* **and** on the **following day.** The Gemara asks: **If so,** with regard to **the twenty-ninth** of Adar **too, why** state **specifically** that eulogizing is prohibited then **because it is the day before the day on which the daily offering was established? Let him derive** this prohibition from the fact **that it is the day after the twenty-eighth of** Adar.


###### Taanit 18a:2
[Taanit 18a:2](https://torahapp.org/share/book/Taanit/r/18a:2)

דְּתַנְיָא: בְּעֶשְׂרִים וּתְמָנְיָא בֵּיהּ, אֲתָת בְּשׂוֹרְתָּא טָבְתָּא לִיהוּדָאֵי דְּלָא יְעִידוֹן מִן אוֹרָיְיתָא. שֶׁפַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה שְׁמָד עַל יִשְׂרָאֵל שֶׁלֹּא יַעַסְקוּ בַּתּוֹרָה, וְשֶׁלֹּא יָמוּלוּ אֶת בְּנֵיהֶם, וְשֶׁיְּחַלְּלוּ שַׁבָּתוֹת. מָה עָשָׂה יְהוּדָה בֶּן שַׁמּוּעַ וַחֲבֵרָיו? הָלְכוּ וְנָטְלוּ עֵצָה מִמַּטְרוֹנִיתָא אַחַת שֶׁכׇּל גְּדוֹלֵי רוֹמִי מְצוּיִין אֶצְלָהּ.

**William Davidson Edition - English:**
**As it is taught** in *Megillat Ta’anit*: **On the twenty-eighth of** Adar **good tidings came to the Jews, that they would not be restricted from Torah** study, and they declared this date a commemorative day. The *baraita* proceeds to describe the events of this day. **As on one occasion the wicked empire,** Rome, **issued a decree of apostasy against the Jews, that they may not occupy themselves with Torah** study, **and that they may not circumcise their sons, and that they must desecrate Shabbat.** What did **Yehuda ben Shammua and his colleagues do? They went and sought** the **advice of a certain** Roman **matron [*matronita*] whose** company was kept **by all the prominent** people **of Rome.**


###### Taanit 18a:3
[Taanit 18a:3](https://torahapp.org/share/book/Taanit/r/18a:3)

אָמְרָה לָהֶם: עִמְדוּ וְהַפְגִּינוּ בַּלַּיְלָה. הָלְכוּ וְהִפְגִּינוּ בַּלַּיְלָה, אָמְרוּ: אֵי שָׁמַיִם! לֹא אַחִים אֲנַחְנוּ, לֹא בְּנֵי אָב אֶחָד אֲנַחְנוּ, לֹא בְּנֵי אֵם אַחַת אֲנַחְנוּ? מָה נִשְׁתַּנֵּינוּ מִכׇּל אוּמָּה וְלָשׁוֹן שֶׁאַתֶּם גּוֹזְרִין עָלֵינוּ גְּזֵירוֹת רָעוֹת! וּבִטְּלוּם, וְאוֹתוֹ יוֹם עֲשָׂאוּהוּ יוֹם טוֹב.

**William Davidson Edition - English:**
**She said to them: Arise and cry out [*hafginu*] at night. They went and cried out at night, saying: O Heaven! Are we not brothers? Are we not children of one father? Are we not** the **children of one mother? How are we different from any other nation and tongue that you** single us out and **issue against us evil decrees?** Their cries were effective, **and** the authorities **annulled** the decrees, **and they made that day** a commemorative **holiday.**


###### Taanit 18a:4
[Taanit 18a:4](https://torahapp.org/share/book/Taanit/r/18a:4)

אָמַר אַבָּיֵי: לֹא נִצְרְכָה אֶלָּא לְחֹדֶשׁ מְעוּבָּר.

**William Davidson Edition - English:**
§ Since the twenty-eighth of Adar is also a commemorative day, according to the opinion of Rabbi Yosei, it is also prohibited to fast on the following day. The question therefore remains: Why was it necessary to list the New Moon of Nisan, when the day before was already prohibited? **Abaye said: It is necessary** to include the New Moon of Nisan **only for** the case of **a full,** thirty-day **month.** If the month of Adar is thirty days long, fasting on the thirtieth day would be prohibited only because it is the day preceding the New Moon, not because it follows the twenty-eighth of Adar.


###### Taanit 18a:5
[Taanit 18a:5](https://torahapp.org/share/book/Taanit/r/18a:5)

רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא לְחוֹדֶשׁ חָסֵר, כׇּל שֶׁלְּאַחֲרָיו — בְּתַעֲנִית אָסוּר, בְּהֶסְפֵּד מוּתָּר. וְזֶה, הוֹאִיל וּמוּטָל בֵּין שְׁנֵי יָמִים טוֹבִים — עֲשָׂאוּהוּ כְּיוֹם טוֹב עַצְמוֹ, וַאֲפִילּוּ בְּהֶסְפֵּד נָמֵי אָסוּר.

**William Davidson Edition - English:**
**Rav Ashi said: Even** if **you say** that we are dealing **with a deficient month,** with twenty-nine days, the inclusion of the New Moon of Nisan can still be explained. The reason is that with regard to **all** days **that follow** the dates listed in *Megillat Ta’anit*, **fasting is prohibited but eulogizing is permitted. But** in **this** case, **since** the twenty-ninth of Adar **is positioned between two** commemorative **holidays,** the twenty-eighth of Adar and the New Moon of Nisan, the Sages **made it like** a commemorative **holiday in its own right, and** it is therefore **prohibited even to eulogize** on this date.


###### Taanit 18a:6
[Taanit 18a:6](https://torahapp.org/share/book/Taanit/r/18a:6)

אָמַר מָר: מִתְּמָנְיָא בֵּיהּ וְעַד סוֹף מוֹעֲדָא אִיתּוֹתַב חַגָּא דְשָׁבוּעַיָּא, דְּלָא לְמִיסְפַּד. לְמָה לִי לְמֵימַר מִתְּמָנְיָא בֵּיהּ? לֵימָא מִתִּשְׁעָה בֵּיהּ, וּתְמָנְיָא גּוּפֵיהּ אָסוּר, דְּהָוֵה לֵיהּ יוֹמָא דְּאִיתּוֹקַם בֵּיהּ תְּמִידָא!

**William Davidson Edition - English:**
§ **The Master said** above, in *Megillat Ta’anit*: **From the eighth of** Nisan **until the end of the festival** of Passover, **the festival of *Shavuot* was restored,** and it was decreed **not to eulogize** during this period. The Gemara asks: **Why do I** need it **to say: From the eighth of** Nisan? **Let** the *tanna* **say: From the ninth of** Nisan, **and the eighth itself** will still be prohibited because, **as** stated earlier, **it is the day on which the daily offering was established.**


###### Taanit 18a:7
[Taanit 18a:7](https://torahapp.org/share/book/Taanit/r/18a:7)

כֵּיוָן דְּאִילּוּ מִקְּלַע לֵיהּ מִילְּתָא וּבַטְּלִינֵּיהּ לְשִׁבְעָה — תְּמָנְיָא גּוּפֵיהּ אָסוּר, דְּהָוֵה לֵיהּ יוֹמָא קַמָּא דְּאִיתּוֹתַב בֵּיהּ חַגָּא דְשָׁבוּעַיָּא.

**William Davidson Edition - English:**
The Gemara answers: **Since if** a calamitous **event happened and they canceled the seven** days commemorating the establishment of the daily offering, **the eighth** day **itself** will remain **prohibited, as it is the first day on which the festival of *Shavuot* was restored.** Since this date is not merely the last of the series for the daily offering, but it also commemorates the restoration of *Shavuot*, it is not affected by the cancellation of the previous seven days.


###### Taanit 18a:8
[Taanit 18a:8](https://torahapp.org/share/book/Taanit/r/18a:8)

הַשְׁתָּא דְּאָתֵית לְהָכִי, עֶשְׂרִים וְתִשְׁעָה נָמֵי: כֵּיוָן דְּאִילּוּ מִיקְּלַע מִילְּתָא וּבַטְּלִינֵּיהּ לְעֶשְׂרִים וּתְמָנְיָא — עֶשְׂרִין וְתִשְׁעָה גּוּפֵיהּ אָסוּר, דְּהָוֵה לֵיהּ יוֹמָא דְּמִקַּמֵּי יוֹמָא דְּאִיתּוֹקַם תְּמִידָא.

**William Davidson Edition - English:**
The Gemara notes: **Now that you have arrived at this** conclusion, the same logic can be applied to **the twenty-ninth** of Adar **as well: Since if** a calamitous **event happened and they canceled** the commemoration of **the twenty-eighth** of Adar, nevertheless, **the twenty-ninth** day **itself** will remain **prohibited, as it is the first day on which the daily offering was established.**


###### Taanit 18a:9
[Taanit 18a:9](https://torahapp.org/share/book/Taanit/r/18a:9)

אִיתְּמַר, רַב חִיָּיא בַּר אַסִּי אָמַר רַב: הֲלָכָה כְּרַבִּי יוֹסֵי, וּשְׁמוּאֵל אָמַר: הֲלָכָה כְּרַבִּי מֵאִיר.

**William Davidson Edition - English:**
**It was stated** that there is a dispute between *amora’im*: **Rav Ḥiyya bar Asi said** that **Rav said: The *halakha* is in accordance with** the opinion of **Rabbi Yosei,** that with regard to all the days mentioned in *Megillat Ta’anit* on which eulogizing is prohibited, it is likewise prohibited to eulogize on the day before and the day after. **And Shmuel said: The *halakha* is in accordance with** the opinion of **Rabbi Meir,** the *tanna* of the unattributed mishna, who said that although it is prohibited to eulogize on the day before, it is permitted on the day after.


###### Taanit 18a:10
[Taanit 18a:10](https://torahapp.org/share/book/Taanit/r/18a:10)

וּמִי אָמַר שְׁמוּאֵל הָכִי? וְהָתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: וּמָה תַּלְמוּד לוֹמַר ״בְּהוֹן״ ״בְּהוֹן״ שְׁתֵּי פְעָמִים — לוֹמַר לָךְ שֶׁהֵן אֲסוּרִין, לִפְנֵיהֶן וּלְאַחֲרֵיהֶן מוּתָּרִין. וְאָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
The Gemara asks: **And did Shmuel** actually **say this? But isn’t it** taught in a *baraita* that **Rabban Shimon ben Gamliel says: And what** is the meaning when *Megillat Ta’anit* **states: On them, on them, twice,** in the phrases: Not to eulogize on them, and: Not to fast on them. This phrase is repeated **to say to you** that fasting and eulogizing **on these** days themselves **is prohibited,** but on the days **before** and on the **following** days it is **permitted. And Shmuel said: The *halakha* is in accordance with** the opinion of **Rabban Shimon ben Gamliel.** How, then, can it be said that Shmuel ruled in accordance with the opinion of Rabbi Meir?


###### Taanit 18a:11
[Taanit 18a:11](https://torahapp.org/share/book/Taanit/r/18a:11)

מֵעִיקָּרָא סָבַר: כֵּיוָן דְּלֵיכָּא תַּנָּא דְּמֵיקֵל כְּרַבִּי מֵאִיר, אָמַר הֲלָכָה כְּרַבִּי מֵאִיר. כֵּיוָן דְּשַׁמְעֵיהּ לְרַבָּן שִׁמְעוֹן דְּמֵיקֵל טְפֵי, אָמַר: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.

**William Davidson Edition - English:**
The Gemara answers: **Initially,** Shmuel **maintained** that **since there is no** other ***tanna* as lenient as Rabbi Meir, he said** that **the *halakha* is in accordance with** the opinion of **Rabbi Meir. When he heard that** the opinion of **Rabban Shimon** ben Gamliel **was more lenient,** he said that **the *halakha* is in accordance with** the opinion of **Rabban Shimon ben Gamliel.** Shmuel consistently ruled in the most lenient manner possible on this issue.


###### Taanit 18a:12
[Taanit 18a:12](https://torahapp.org/share/book/Taanit/r/18a:12)

וְכֵן אָמַר בָּאלִי אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי יוֹסֵי. אֲמַר לֵיהּ רַבִּי חִיָּיא לְבָאלִי: אַסְבְּרַהּ לָךְ, כִּי אָמַר רַבִּי יוֹחָנָן הֲלָכָה כְּרַבִּי יוֹסֵי — אַדְּלָא לְהִתְעַנָּאָה.

**William Davidson Edition - English:**
**And similarly,** the Sage **Bali said** that **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: The *halakha* is in accordance with** the opinion of **Rabbi Yosei.** The Gemara relates that **Rabbi Ḥiyya** bar Abba **said to Bali: I will explain** this ruling **to you. When Rabbi Yoḥanan said** that **the *halakha* is in accordance with** the opinion of **Rabbi Yosei,** he was not referring to all matters. Rather, he spoke specifically **with regard to** the day before those dates concerning which *Megillat Ta’anit* said: **Fasting is prohibited.** However, with regard to those days on which it is prohibited to eulogize, he did not rule in accordance with the opinion of Rabbi Yosei, as Rabbi Yoḥanan maintains that eulogizing on the following day is permitted.


###### Taanit 18a:13
[Taanit 18a:13](https://torahapp.org/share/book/Taanit/r/18a:13)

וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן: הֲלָכָה כִּסְתַם מִשְׁנָה. וּתְנַן: אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין,

**William Davidson Edition - English:**
The Gemara asks: **And did Rabbi Yoḥanan** actually **say this? But didn’t Rabbi Yoḥanan say** as a principle that **the *halakha*** is always in accordance with **an unattributed mishna. And we learned** in a mishna: **Although** the Sages **said,** with regard to reading of the Scroll of Esther, that **one** may read it **earlier but one** may **not** read it **later,**