From the time that the Temple was destroyed, the shamir ceased to exist, as well as the "sweetness of the honeycomb" (Ps. 19:11). Said Rabbi Yehuda, what was this "shamir"? It was created on the sixth day of creation. When it is placed on top of stones, [or] on top of beams, cuts them opens as though they are two boards of a writing tablet, and not only that, but when it is placed on top of iron, it would split it open from top to bottom (בוקע ויורד), and there was nothing that could withstand it. How did they do it (i.e., restrain it)? They would bind it up in a soft woolen cloth, and place it inside a lead cylinder filled with bran flour. And with it Solomon built the Holy Temple, as it is said (1 Kings 6:7, JPS Tr.), "When the House was built, only finished stones cut at the quarry were used, so that no hammer or ax or any iron tool was heard in the House while it was being built." [These are] the words of Rabbi Yehuda. Rabbi Nehemiah says, they were sawed with saws from the outside, as it is said, (1 Kings 7:9, see Steinsaltz tr.), "All these were costly stones, according to the measures of hewn stones, sawed with saws, from inside (מבית) to outside." What does "from inside to outside" come to teach? That in the Temple they were not heard; rather, they prepared it from the outside and they brought it inside. Said Rebbi, the words of Rabbi Yehuda are preferable to me as to the stones of the Temple, and the words of Rabbi Nehemiah as to the stones of his, (i.e., Solomon's) house (בית).

Said Rabbi Shimon ben Gamaliel, you should know that the dew has been cursed. For in earlier times, once dew descended on the straw and on the stubble, it whitened it, as it is said (Ex. 16:14), "And behold, on the face of the wilderness, [was something] thin, flaky, [fine as frost upon the land]." And now, it blackens it. In earlier times, in every town that had dew in greater abundance than its neighbors, its produce was abundant [as well]. Now, it is less (i.e., in adverse relation to the amount of dew). Rabban Shimon ben Gamaliel in the name of Rabbi Yehoshua: From the day that the Holy Temple was destroyed, there is no day that is not cursed, and dew does not descend as a blessing, and it removes the taste from the produce. And the very first [curse] remains.* Rabbi Yosei says, [the dew] even removes the cream from the grain. Rabbi Shimon ben Elazar says, purity (i.e., lack of purity) removed the taste and the fragrance [of the produce]. Tithes (i.e., the failure to separate tithes) removed the cream and the storing up of grain*. Once Rabbi Eliezer died, honor for the Torah ceased. Once Rabbi Yehoshua died, men of stature ceased, and [worthy] thoughts were cut off from Israel. Once Rabbi Akiva died, the sowing of seeds of Torah ceased, and the fountains of wisdom were sealed off. Once Rabbi Elazar ben Azariah died, the crown of the Sages ceased, for "the crown of the wise is their riches" (Prov. 14:24). Once Ben Azzai died, those who are diligent [in Torah study] ceased. Once Ben Zoma died, those capable of interpreting [the Torah] ceased. Once Rabbi Chaninah ben Dosa died, men of good deeds ceased from Israel. Once Abba Yosei ben Katonot, the man of Katonta, died piety diminished (nit'ketana). Why did they call him by the name "man of Katonta"? Because he was at the "tail end" (kutna) of piety. Once Rabban Shimon ben Gamaliel died, locusts appeared and troubles multiplied. Once Rebbi died, troubles increased twofold. Rabban Shimon ben Gamaliel says, there is no trouble that befalls the community as to which the Beit Din does not abolish a joyous occasion in response thereto.

Once the Sanhedrin ceased [to have jurisdiction to enforce criminal matters], song ceased from houses of feasting. But what good did the Sanhedrin perform on behalf of Israel (i.e., to merit the cessation of song)? Rather, as to this matter, as it is said (Lev. 20:4), "And if the people of the land should hide [their eyes from that man], etc." At first, when a man sinned, the Sanhedrin would fulfill its [function] and exact retribution upon him. Now [that the Sanhedrin no longer functions], [retribution is exacted both] upon him and his relatives, as it is said (Lev. 20:5), "And I will set my face against that man and his family, etc." They gave a parable: To what is this matter similar? To one who had committed a crime in the city. They handed him over to the strap-bearer, and he attempted to lash him. But he was too strong for the strap-bearer. So they handed him over to the rod-bearer, and he attempted to beat him. But he was too strong for the rod-bearer. So they handed him over to a centurion (katrin) who attempted to imprison him. But he was too strong for the centurion. So they handed him over to the ruler, who threw him into the furnace. So too with Israel. The later troubles cause the earlier ones to be forgotten.

During the war with Vespasian, they decreed regarding the bridegrooms' crowns (Sot. 9:14). And these are the "bridegrooms' crowns": Those of salt and of pitch*, but those of roses and of myrtle, they permitted. During the war of Titus, they decreed regarding the brides' crowns. These are golden crimson [crowns], but she may go out with a cap of fine wool*. And [they decreed] that one may not teach his children Greek. [However,] they permitted those of the house of Rabban Gamaliel to teach their children Greek because they were close to the ruling powers. And [they decreed] not to plaster one's house with lime: With blocks of lime. [But] if one mixed in straw or sand, it is permitted. Rabbi Yehuda says, [as to] one who mixed in sand with it, behold, that is cement and it is [therefore] forbidden, but if one mixed in straw with it, it is permitted. [During the] final war, they decreed regarding the bridegrooms' canopies. These are the "bridegrooms' canopies": Those of gold. But he may make one of papyrus, and hang on it everything he desires. And [they decreed] that a bride may not go out with a palanquin inside the city, but our rabbis permitted her to go out with a palanquin inside the city. Even up to the palace, decreed Rabbi Yehuda ben Bava, but the Sages did not agree with him.

Rabbi Ishmael said: From the day that the Temple was destroyed, it would be appropriate that we not eat meat or drink wine (since these were used in the Temple service). But a court does not decree (restrictions) on the community which they cannot uphold. He would say that since they (the Romans) decree upon us that we not learn Torah, we should decree upon the community that they not marry women (since they do not know marriage and family laws), and not have children - and as a consequence, the seed of Abraham will cease. Rather, leave Israel alone (to continue to do as they now do, marrying and having families); it is better that (if they transgress), they do so inadvertently and not intentionally. § From the time that the last Temple was destroyed, the number of ascetics (perushin) proliferated in Israel, who would not eat meat or drink wine. Rabbi Yehoshua joined them. He said to them, "For what reason are you not eating meat?" They said to him, "Shall meat be eaten, when every day the daily offering was offered up on top of the Altar, and now it has ceased?"* He said to them, "Let it not be eaten. And for what reason are you not drinking wine?" They said to him, "Shall wine be drunk, when every day they would pour the libation offering on top of the Altar, and now it has ceased?" He said to them, "Let it not be drunk." He said to them, "And if so, neither should bread be eaten, for from that they would bring the two loaves and the showbread. Nor should water be drunk, for from that they would perform the water libation on Sukkot. Nor should figs and grapes be eaten, for from them they would bring the First Fruits on Shavuot." They were silent. He said to them, "My children, it is impossible to mourn excessively, and it is impossible not to mourn at all. Rather, thus said the Sages: A man may plaster his house with lime, but leave over a small amount [unplastered] as a remembrance of Jerusalem. A man may make all the preparations for a feast, and leave over a small amount as a remembrance of Jerusalem. A woman may fashion any kind of jewelry, and leave over a small amount as a remembrance of Jerusalem. As it is said (Ps. 137:5-6), 'If I shall forget thee, Jerusalem, let me forget my right hand, and let my tongue cleave to the roof of my mouth if I cease to remember you.' And all those who mourn her in this world [even in moderation] will celebrate with her in the world to come, as it is said (Is. 66:10), 'Rejoice with Jerusalem and exult in her, all those who love her. [Be joyous in her jubilation, all those who mourn her.].'"