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Mishnah Ta'anit
משנה תענית
The Mishna with Obadiah Bartenura by Rabbi Shraga Silverstein
http://www.sefaria.org/shraga-silverstein

Mishnah Ta'anit



Chapter 1

	From when is "the strength of rain" ("mashiv haruach umorid hageshem") mentioned (in the Amidah)? [Since it was taught in the preceding tractate (Rosh Hashanah 1:2): "And on Succoth they are judged for water," it is taught here: "From when is 'the strength of rain' mentioned?" And because rain is one of the "strengths" of the Holy One Blessed be He, viz. (Job 9:9): "He does great things, past searching out," and (in the same context, Ibid. 5:10): "He gives rain on the face of the earth, etc.", it is called "the strength of rain."] R. Eliezer says: From the first day of the festival (of Succoth). R. Yehoshua says: From the last day (i.e., Shemini Atzereth). [Bur not all seven days of the festival. For rain is a curse vis-à-vis Succoth, comparable to a servant coming to pour a cup for his master, and the other dashing it in his face, i.e., "I do not want your service."] R. Yehoshua said to him (R. Eliezer): If rain is a curse on the festival, why mention it? R. Eliezer answered: I, too, did not say that he should ask for it, but only that he should mention "mashiv haruach umorid hageshem" ("He causes the wind to blow and brings down rain") in its time. R. Yehoshua: If so, let him mention it all the time! [i.e., If you say that it is mentioned, though not asked for, let him mention it even in the summertime! Why only from the first day of Succoth? The halachah is in accordance with R. Yehoshua.]
	Rain is asked for [That is, rain is mentioned] only close to the (period of) rain [i.e., on the eighth day of the festival, the period of rain following. (According to this interpretation, this is) an anonymous Mishnah in accordance with R. Yehoshua. Another interpretation: R. Eliezer and R. Yehoshua, who differ above in respect to the mentioning of rain, agree in respect to asking for it (viz.: "And give dew and rain for a blessing"). It is asked for only close to the period of rain, i.e., the third or the seventh of Marcheshvan, as the tannaim explain later in the Mishnah (1:3)]. R. Yehudah says: The prayer leader on the last day of the festival — the second, [he who recites mussaf] mentions it ["morid hageshem"]; the first, [he who recites shacharith] does not mention [rain, but dew. And the halachah is in accordance with R. Yehudah. As to its being stated below: "R. Yehudah says: Until Pesach passes," whereas here he says that on the first day of Pesach, the second does not mention it — there are two tannaim according to R. Yehudah (i.e., understanding him variantly)]. On the first day of Pesach, the first one mentions it, the second does not. Until when is rain asked for? R. Yehudah says: Until Pesach passes. R. Meir says: Until Nissan passes, it being written (Joel 2:23): "And He has brought down for you the former rain and the latter rain in the first month (Nissan)."
	On the third day of Marcheshvan rain is asked for ["veten tal umatar livrachah" is recited in the blessing over the years (birchath hashanim). This, in Eretz Yisrael; but in the exile, rain is not asked for until the sixtieth day of the autumnal equinox (tekufath Tishrei), and on the sixtieth day itself, they begin to ask for rain.] R. Gamliel says: (They ask for rain) on the seventh thereof (Marcheshvan), fifteen days after the festival (Succoth), so that the last in Israel [of those who had come up for the festival and were returning to their homes] could reach the Euphrates [without being overtaken by the rain.]
	If the seventeenth of Marcheshvan had arrived [and the three times (the third, the seventh, and the seventeenth of Marcheshvan) had passed], and it had not rained, individuals [i.e., Torah scholars] observe three fasts [Monday-Thursday-Monday]. They eat and drink after dark, [i.e., They are permitted to eat and drink the entire night before the fast until dawn, so long as they have not slept for a set time (as opposed to napping); but if they have, they may not eat or drink (before dawn) unless they had so stipulated before gong to sleep. Some say that eating requires such stipulation, but not drinking, there being no "set time" for drinking. This stands to reason.], and they are permitted to work, to bathe, to anoint themselves, to wear shoes, and to cohabit.
	If Rosh Chodesh Kislev had arrived and it had not rained, beth-din decree three fasts upon the congregation. They eat and drink after dark, and they are permitted to work, to bathe, to anoint themselves, to wear shoes and to cohabit.
	If these (times) had passed, and they had not been answered, beth-din decree three additional fasts upon the congregation. They eat and drink while it is still light, and they are forbidden to work, to bath, to anoint themselves, and to cohabit, and they close the bathhouses. If these (times) had passed, and they had not been answered, beth-din decrees another seven (fasts) upon them, making thirteen in all for the congregation. [For they had already fasted six (the fasts of the "individuals" are not included)]. These (seven) are more stringent than the first in that they blow the shofar, and close the shops. On Mondays [of the fast], they open [the shop doors slightly] towards evening, [but they do not take their wares outside], and on Thursdays, they are permitted [to be open the entire day] because of the honor of the Sabbath.
	If these (times) had passed, and they had not been answered, they diminish trade, building, planting, (they refrain from) building of "joy," such as a hall for one's wedding; and planting of "joy," such as a great shade tree for promenading royalty. But it is permitted to build a house to live in and to plant a tree for its fruits, (they refrain from) betrothal, marriage, and greeting one another — as men rebuked by the L rd. The "individuals" revert to fasting until Nissan passes. If Nissan passes and rain has not fallen, it is a sign of curse, viz. (I Samuel 12:17): "Is it not the wheat harvest today, etc." [It is a sign of curse if rain does not fall at all before Nissan passes. All of these halachoth apply in Eretz Yisrael and environs; but in the distant isles, whose rain cycles differ from those of Eretz Israel, each petitions for rain in the time that it is needed; and if the usual rain period passes without rain, the beth-din of that place decree fasts upon the congregation after the "individuals" fast, as indicated in our Mishnah.]

Chapter 2

	What is the order for fast days? [the seven latter fast days (1:6)]. The ark is taken into the city square, [the ark containing the Torah scroll, by way of saying: "We had a modest vessel and it was shamed by our transgressions." And why to the city square? By way of saying: "We cried out within the house of prayer, and we were not answered. We shall abase ourselves openly in the public square!"], and calcined ashes are placed upon it [Because earth is also called "ashes," it is taught "calcined ashes." For here "ashes," literally, are required, so that the Holy One Blessed be He bring to mind the binding of Isaac and have compassion. ("upon the ark":) because it is written (Isaiah 63:9): "In all their affliction, He was afflicted."], upon the head of the Nassi, and upon the head of the chief of beth-din. [And they themselves do not take (ashes to put on their heads), so that they be more sorely humiliated. For there is no likening one who abases himself to one who is abased by others.] And everyone (of the people) places (some ashes) on his head. The eldest among them exhorts them (lit.: "says before them words of conquest") [so called in that they "conquer" a man's heart to turn him to penitence]: "My brothers, in respect to the men of Ninveh, it is not written: 'And G d saw their sackcloth and their fast,' but (Jonah 3:10): 'And G d saw their deeds, that they had repented of their evil way.'" And in the Kabbalah [Prophets] (Joel 2:13): 'And rend your hearts, and not your garments.'"
	They then stand in prayer, designating as the prayer leader an elder, [who knows the order of the prayers], who is fluent (in praying), who has children, and whose house is empty, [i.e., who does not have food for his children, and who, in his distress, prays with feeling. Or: whose house is "empty" of transgression, no evil report having circulated about him in his youth.], so that his heart be intent upon his prayer. And he recites before them twenty-four blessings: the eighteen daily blessings, [i.e., the Amidah], and an additional six [between "goel" and "rofe"].
	They (the additional six) are: zichronoth, shofroth, [all of the verses as recited on Rosh Hashanah], (Psalms 120): "To the L rd I cried in my distress, and He answered me," (Ibid. 121): "I shall lift my eyes to the mountains," (Ibid. 130): "From out of the depths I have called to You, O L rd." (Ibid. 102): "A prayer of the afflicted, when he faints." R. Yehudah says: It was not necessary to recite zichronoth and shofroth, but, in place of them (I Kings 8:37): "If there be famine in the land; if there be pestilence, etc.", and (Jeremiah 14): "The word of the L rd that came to Jeremiah concerning the drought." And for each section, he recites an appropriate conclusion. [After zichronoth, a conclusion for zichronoth; after shofroth, a conclusion for shofroth, as explained below.]
	For the first [i.e., at "goel Yisrael," he begins to enlarge. (Even though it is not one of the six, he calls it "the first," for at that point he begins to add and enlarge.)], he says: "He who answered Abraham in Mount Moriah, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are you, O L rd, Redeemer of Israel." For the second (zichronoth - the first of the six): "He who answered our forefathers at the Red Sea, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who remembers what is forgotten." For the third (shofroth): "He who answered Joshua in Gilgal, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who gives ear to teruah" (the sound of the shofar). For the fourth ("To the L rd I cried"): "He who answered Samuel in Mitzpeh, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who gives ear to outcry." For the fifth ("I shall lift up my eyes to the mountains"): "He who answered Eliyahu in Mount Carmel, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who gives ear to prayer." For the sixth ("From out of the depths"): "He who answered Jonah from the maw of the whale, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who answers in a time of affliction." For the seventh [of the blessings on which he enlarges (But the blessings which he adds for the fasts are only six. For the first blessing, "goel Yisrael," is part of the Amidah. It is just that he enlarges on it.)] ("A prayer of the afflicted"): "He who answered David and Solomon his son in Jerusalem, may He answer you, and may He give ear to the voice of your outcry on this day. Blessed are You, O L rd, who has mercy on the land."
	Once, in the days of R. Chalafta [in Sepphoris] and R. Chananiah b. Tradyon, a prayer leader completed the entire blessing, and they did not answer "Amen" after him. For in the Temple, they did not answer "Amen" after each blessing, but "Baruch shem kevod malchutho l'olam va'ed" ("May the Name of the glory of His kingdom be blessed forever" (see Berachoth 63a). And these men were not in the Temple, but they followed the practice of the Temple.] "Blow, Cohanim, blow." [The sexton of the house of prayer would say thus to them for each prayer.] "He who answered Abraham our father in Mount Moriah, may He answer you, and may He give ear to the voice of your outcry on this day." "Blow, sons of Aaron, blow." He who answered our forefathers at the Red Sea, may He answer you, and may He give ear to the voice of your outcry on this day." And when this came to the attention of the sages, they said: We followed this practice [not to answer "Amen," but "Baruch shem kevod …"] only at the eastern gate and in the Temple Mount [i.e., the eastern gate of the Temple Mount and the eastern gate of the azarah. For they would pronounce the full Name (the tetragrammaton) at the conclusion of each blessing, and it did not suffice to answer "Amen." And it is not to be suggested that it was their practice to blow the shofar only in the Temple, for of a certainty they did so outside it, as is apparent in this tractate and in Rosh Hashanah.]
	The first three fasts (see 1:4), the men of the watch would fast, but not complete. [There were twenty-four priestly watches. Each watch would officiate in its own week.] And the men of the beth-av would not fast at all. [The mishmar was divided into seven batei-avoth ("patriarchal houses"), corresponding to the days of the week, each officiating on its day.] The second three, the men of the watch would fast, but not complete, and the men of the beth-av would fast, but not complete. [For the first fasts are not so stringent (as the last), for which reason they were not completed. So that if the (priestly) service became too taxing for the beth-av officiating that day, the others would come to assist them and enable them to perform it.] The last seven, all would fast and complete. These are the words of R. Yehoshua. The sages say: The first three fasts, neither fasted at all. The second three, the men of the watch fasted, but did not complete, and the men of the beth-av did not fast at all. The last seven, the men of the watch fasted and completed, and the men of the beth-av fasted, but did not complete.
	The men of the watch are permitted to drink wine at night [This does not refer to a fast but is incidental to "the men of the watch" (above). ("at night":) For there is no reason to fear that the service might become too taxing for the men of the beth-av at night so that they would have to come to their assistance.], but not in the daytime. And the men of the beth-av (may drink wine) neither in the daytime nor at night. [For the entire night they had to return to the altar limbs and fat-pieces that "sprung" from it.] The men of the watch and the men of the ma'amad (deputation) may not cut their hair and wash (their clothing). [("the men of the ma'amad":) They are the Israelites stationed in Jerusalem to stand over the offerings of their brethren and to pray that they be received with favor. Deputies from all of Israel stood there ("ma'amad" = "standing") at the time of the (sacrificial) service. For how could an individual's offering be sacrificed if he were not standing over it when Scripture states (Numbers 28:2): "…shall you observe to offer to Me in its appointed time" — It is a mitzvah for the Israelite to stand over the Cohein at the time of the service. ("They may not cut their hair and wash":) after entering upon their watch, that entire week. This, so that they cut their hair beforehand and not enter their watches unkempt.] And on Thursday [in the midst of their watch] they are permitted (to do so) because of the honor of the Sabbath. [For most men cut their hair on Thursday and do not wait until Friday to do so because of their Sabbath preparations.]
	All [of the days] of which it is written in Megillath Ta'anith not to eulogize — (the day) before, it is forbidden; (the day) after, it is permitted. R. Yossi says: Before and after it is forbidden. Not to fast — before and after it is permitted. R. Yossi says: Before, it is forbidden; after, it is permitted. [(In Megillath Ta'anith there are recorded) days in which miracles were wrought for Israel in the second Temple period and which were made festive days, some days, interdicted in fasting alone, and others, of greater import, on which eulogies were, likewise, interdicted. With the latter, eulogies are forbidden on the preceding day, too, lest one come to eulogize on the festive day itself. But the day after, they are permitted, for the festive day having already passed, there is no cause for apprehension. As to the halachah, we rule that Megillath Ta'anith was annulled and that fasting and eulogies are permitted on all those days interdicted therein, except for Channukah and Purim, where they are forbidden on those days themselves, but permitted before and after.]
	A fast is not decreed upon the congregation ab initio on Thursday, so as not to inflate (food) prices. [For when the shopkeepers see them buying two big meals on Thursday night (one for the night following the fast, another for Shabbath), they will think that a famine is approaching and they will raise their prices. But if they begin fasting on Monday, they will know it is because of the fast. Another interpretation: So that they not say: If beth-din had not seen that a famine was coming, they would not press to decree a fast now, so close to the Sabbath, saying which, they will inflate their prices.] These three fasts: the first (three) — Monday, Thursday, Monday; the second three — Thursday, Monday, Thursday. R. Yossi says: Just as the first do not begin on Thursday, so the second, and so the last.
	A fast is not decreed upon the congregation on Rosh Chodesh, Channukah, or Purim. And if they had begun, it is not interrupted. [If they had decreed the fasts before then, and they had begun to fast over an affliction even for one day, and one of these three intervened, the fast is not interrupted.] These are the words of R. Gamliel. R. Meir said: Even though R. Gamliel said that it is not interrupted, he agrees that it is not completed [until the end of the day, but it is permitted to eat close to sunset], and, likewise, with the ninth of Av which falls out on a Friday [(as when beth-din declared the New Moon by sighting), one eats in the evening before sunset because of the honor of the Sabbath, that he not enter the Sabbath hungry. The halachah is not in accordance with R. Meir, but (on the aforementioned days), one fasts and completes the fast, as he does on the ninth of Av which falls out on a Friday.]

Chapter 3

	This order of fasts (1:4-6) applies only to the first rain. [If the three times of the first rain (the third, the seventh, and the seventeenth of Marcheshvan passed without rain), then the "individuals" and afterwards the congregation would fast in the order indicated.] But if the vegetation altered its appearance [i.e., if the rains were on time and the vegetation sprouted, but its appearance changed — (Job 41:40): "instead of wheat, thorns; instead of barley, cockle" — or some other change], the shofar is blown immediately [in the first fasts, all the stringencies of the latter fasts obtaining immediately in the first ones.] Likewise, if the rains stopped for forty days between [the first and second] rains, the shofar is blown immediately, this betokening a drought.
	If it rained for vegetation but not for trees [i.e., if it came down gently, this availing for vegetation and grass but not for trees], (or if it rained) for trees but not for vegetation, [i.e., if it came down hard], (or if it rained) for both, but not for wells, pits, and caves [for the collection of water], the shofar is blown immediately.
	Likewise, a city where it did not rain, viz. (Amos 4:7): "And I caused it to rain on one city, and on another city I caused it not to rain; one piece of land was rained upon, etc." — that city fasts and blows the shofar, and all its environs fast, [for all the people in the city where it did not rain will come to buy produce in a city where it did rain, and a famine will ensue], but they do not blow the shofar. R. Akiva says: They blow the shofar, but they do not fast.
	Likewise, a city struck by pestilence or earthquake, [where its strong structures fall, but not its weak ones] — that city fasts and blows the shofar; and all its environs fast, but do not blow. R. Akiva says: They blow, but do not fast. What constitutes a "pestilence"? A city which furnishes five hundred footmen, and in which three die in three consecutive days (one each day). If less than this, it is not a pestilence.
	For these, the shofar is blown in every place [even cities very far from the occurrence, as explained below, these being "walking plagues."]: blast, yerakon [the "silvering" of produce. Others interpret it as the "greening" of one's face as the greens of the field], locusts, "peelers," wild animals [seen in the settlement in the daytime], and the sword [i.e., troops passing from place to place, even though they do not come to fight against that city.] The shofar is blown for it (i.e., for each of the above), for it is a "walking plague."
	Once, elders (of Sanhedrin) went down from Jerusalem to their cities [in Eretz Yisrael] and decreed a fast because they saw a full stove's mouth of blast in Ashkelon [in the land of the Philistines. An amount of produce was smitten with blast, from which there could be made a loaf to fill the mouth of a stove.] And they also decreed a fast because wolves devoured two children on the other side of the Jordan. R. Yossi says: Not because they devoured, but because they appeared [in the city].
	For these the shofar is blown on the Sabbath: For a city besieged by gentiles or threatened with inundation, and for an ocean-tost (mitarefeth) vessel [("mitarefeth":) as in "beitzah hatrufah be'ka'arah" ("an egg beaten in a dish").] R. Yossi says: (The shofar is blown on Shabbath) to get help [to call the people together to come and save], but not for (the sake of) outcry. [And the halachah is that the shofar or trumpet is blown for these on Shabbath only if it were necessary to do so to gather the people. But it is permitted to fast, and cry out, and implore for them on Shabbath.] Shimon Hatemani [from Timnath] says: Also for pestilence [the shofar is blown on Shabbath], but the sages did not concur with him [to do so on Shabbath, but on a weekday, the shofar is blown.]
	For any affliction that may befall the congregation, the shofar is blown, except for an abundance of rain. [Not when so much falls that the crops are destroyed, but when so much has fallen that no more is needed and it is regarded as a burden.] Once, they said to Choni Hame'agel ("the circle-drawer"): "Pray that it rain." He said: "Go out and take in the [earthenware] Pesach ovens, [which were portable], so that they not deteriorate [in the rain]. He prayed, but it did not rain. What did he do? He drew a circle and stood in its midst, and said before Him: "L rd of the universe, Your children have turned their faces to me because I am as one of Your household. I swear by Your great name that I shall not budge from here until you have pity on Your children" — whereupon the rains began to drip. He said: "This is not what I asked for, but (enough) rain (to fill) the wells, the pits, and the caves!" At this, it began to rain torrentially. He said: "This is not what I asked for, but (I asked for) rains of blessing and benefaction" — at which it rained normally — until the Jews went from Jerusalem to the Temple Mount because of the rain. They came and said to him: "Just as you prayed for the rain to fall, pray for it to stop!" He said: "Go out and see if the Strayer's Stone has been [completely] covered" [with water. There was a stone in Jerusalem upon which anyone who had found something would stand and proclaim that he had found a lost object, whereupon the owners would come, give identifying signs, and take it. That stone was called the Strayer's Stone." I found it written that it was very high and could not be covered unless a deluge came to the world.] Shimon b. Shetach sent to him: "Were you not Choni, I would decree excommunication upon you, [excommunication being the penalty for defiance of one's master]. But what can I do if you whine before G d and He does as you ask, just as a son who whines before his father, who grants him his wish. Of once such as you it is written (Proverbs 23:25): 'Your father and your mother will be glad, and she that bore you will rejoice.'"
	If they fasted (i.e., if they took it upon themselves to fast), and it rained before sunrise, they do not consummate the fast; after sunrise, they do. R. Eliezer says: Before mid-day, they do not consummate it; after mid-day, they do. Once, they decreed a fast in Lod and it rained before mid-day, whereupon R. Tarfon said to them: "Go out and eat and drink and make yom tov." [And he did not tell them to recite Hallel Hagadol first, because Hallel Hagadol is recited only on "a full stomach and a contented soul."] And they went out and ate and drank and made yom tov, and they came towards evening and recited Hallel Hagadol.

Chapter 4

	On three occasions during the year Cohanim recite the priestly blessing four times a day: shacharith, mussaf, minchah, and "the closing of the gates" (ne'ilah) — fast days, ma'amadoth, and Yom Kippur. [This is the intent: On three occasions — fast days, ma'amadoth, and Yom Kippur (see below) — Cohanim recite the priestly blessing in each prayer: shacharith, minchah, and ne'ilah. And there is one day of these when they recite the priestly blessing four times during the day — Yom Kippur, where there is a mussaf prayer. The Mishnah is in accordance with R. Meir, who says that the priestly blessing obtains for the minchah of fast days and ma'amadoth. For the reason that there is no priestly blessing at minchah every day is (that the priestly blessing is not to be delivered in a state of) inebriation, but on a fast day there is no inebriation. And R. Yossi differs and says that we decree (that the priestly blessing not be recited on) the minchah of a fast day by reason of the everyday minchah. The halachah is in accordance with R. Yossi in respect to fast days, and in respect to ma'amadoth, and Yom Kippur, where there is a ne'ilah prayer. But on a fast day where there is no ne'ilah prayer, the priestly blessing is recited at minchah. For since the minchah prayer (on such a fast day) is recited close to sunset, it is similar to ne'ilah, and thus, not apt to be confused with the everyday minchah, for which reason it was not decreed against. ("fast days, ma'amadoth, and Yom Kippur":) This is the intent: And these are the "three occasions" — fast days, ma'amadoth, and Yom Kippur. ("ma'amadoth":) the men of the ma'amad fasted four days a week (4:3)].
	Why were the ma'amadoth instituted? It is written (Numbers 28:2): "Command the children of Israel and say to them: 'My offering, My bread, etc.'" How could each man's offering be offered if he himself could not stand over it? For this reason the early prophets instituted twenty-four watches, for each of which there was a ma'amad in Jerusalem of Cohanim, Levites, and Israelites. [A portion of the tribes of Israel, divided into twenty-four parts, were sent from all of Israel to stand at the offering together with the Cohanim and the Levites of that watch. When the time came for a certain watch to go up, the Cohanim and the Levites went up to Jerusalem, and the Israelites in that watch [those who were far from Jerusalem, and could not go up to stand at their offering] would gather in [the houses of prayer] in their cities, and would [fast and pray and] read [in the Torah every day] in [the section of] the creation [by way of affirming that the world stands on the Temple service.]
	And the men of the ma'amad would fast four days a week (eating at night) from Monday to Thursday. And they would not fast on Sabbath eve because of the honor of the Sabbath. [And it goes without saying (that they did not fast) on Sabbath itself. (And also) not on Sunday, it being the third day of (man's) creation. For man was created on Sabbath eve, and on the third day of his creation (Sunday), he is especially weak, viz. (Genesis 34:25): "And it was on the third day, when they were in pain, etc." Or else, because on Sabbath he is given an additional soul, and at the conclusion of the Sabbath, it is taken from him, so that if they fasted on Sunday, they would be placing themselves in danger. (And every day, the men of the ma'amad would recite the ne'ilah prayer.)] And they would not fast on Sunday, so that they not go from rest and pleasure to toil and fasting, and die. On the first day, they would read (the section of) "In the beginning" and "Let there be a firmament." On the second day: "Let there be a firmament" and "Let the waters be gathered." On the third day: "Let the waters be gathered" and "Let there be luminaries." On the fourth day: "Let there be luminaries" and "Let the waters swarm." On the fifth day: "Let the waters swarm" and "Let the earth give forth." On the sixth day: "Let the earth give forth" and "And the heavens and the earth were finished, and all of their hosts." A large section is read by two readers, and a small one, by one. [In the section "In the beginning, etc.", after the first reader has read three verses, the second goes back and reads the third verse read by the first and concludes that section, and the third reads "Let there be a firmament." On the second day, the first reads "Let there be a firmament," and two read "Let the waters be gathered"; and so with all.] This, for shacharith and mussaf; but for minchah, they enter and recite orally. [This speaks of all the other ma'amadoth, which were outside Jerusalem, that they read regularly in the (account of) the creation, even on a day when there was a mussaf offering, for they were not preoccupied with it. But the ma'amadoth in Jerusalem did not read it for mussaf on a day when there was a mussaf offering. As stated below: When there is a mussaf offering, there is no reading for minchah. Now if the mussaf offering pushes off the reading of the minchah ma'amad, which is not its own, how much more so the reading of its own ma'amad! ("for shacharith and mussaf, etc.":) This is what is meant: It is for shacharith and mussaf that a Torah scroll is brought and two read a large section and one, a small one. But for minchah, a Torah scroll is not brought, because of the strain of the fast, but it is recited orally.] Sabbath eve before minchah, they would not enter [the house of prayer, and they would not recite it at all], because of the honor of Shabbath [i.e., because of their preoccupation with preparing for Shabbath].
	Every day when there is Hallel, [such as the days of Channukah, when there is Hallel, but not mussaf], there is no ma'amad for shacharith [i.e., Those in Jerusalem did not read any section for shacharith, there being no time for them to form their ma'amad, Hallel overriding it.] When there is a mussaf offering, there is no ma'amad for ne'ilah. [On Rosh Chodesh, when there is a mussaf offering, they did not read any section for ne'ilah. And, it goes without saying that they did not read the section for mussaf itself and for minchah, which comes before ne'ilah, the mussaf offering overriding it.] (Whenever there is) a wood-offering, there is no ma'amad for minchah. [That is, on a day where there is a wood-offering (see below) and there is no mussaf offering, it overrides the ma'amad of minchah, but not that of ne'ilah.] These are the words of R. Akiva. Ben Azzai said to him: Thus did R. Yehoshua teach: When there is a mussaf offering, there is no ma'amad for minchah. When there is a wood-offering, there is no ma'amad for ne'ilah. [The wood-offering overrides the ma'amad of nei'lah, and, it goes without saying, the ma'amad of minchah. For the wood-offering of the Cohanim (i.e., the gift-offering accompanying it) was sacrificed before the afternoon tamid. And if it overrides the ma'amad of nei'lah, it goes without saying that it overrides the ma'amad of minchah, which is closer to it.] — whereupon R. Akiva retracted and taught according to Ben Azzai, [holding that since the mussaf offering is Torah-ordained, it is understandable that it should override only the ma'amad of minchah; for there is no reason to fear that the offering will be overridden, Torah ordinances not requiring strengthening. But the (institution of the) wood-offering is like an ordinance of the scribes, and it is understandable that it should override both the ma'amad of minchah and of ne'ilah, requiring strengthening so that it itself not be overridden. I have not fathomed Rambam's interpretation of this Mishnah, according to which it appears that the men of the ma'amad recited an additional prayer every day between shacharith and minchah, which was called the "mussaf" prayer. I have found this neither in Bavli nor in Yerushalmi.]
	The times for the wood (offering) of the Cohanim and the people are nine: [When the men of the exile came up, they did not find wood in the lishkah (the wood bin), and these (men that follow) arose and contributed from theirs. And the prophets among them stipulated that even if the lishkah were full of wood, these (men) were to contribute from theirs. And on the day that they bring the wood, they bring with them a gift-offering and make that day a yom tov. And thus is it written, viz. (Nechemiah 10:35): "And we cast lots for the wood-offering — the Cohanim, the Levites, and the people — to bring it to the house of our G d, to the house of our fathers, at fixed times, year by year":] on the first of Nissan, the sons of Arach ben Yehudah; on the twentieth of Tammuz, the sons of David ben Yehudah; on the fifth of Av, the sons of Parosh ben Yehudah; on the seventh of Av, the sons of Yonadav ben Rechev; on the tenth of Av, the sons of S'na'ah ben Binyamin; on the fifteenth of Av, the sons of Zatu b. Yehudah; and with them, Cohanim and Levites and whoever "erred" in his tribe [Not knowing with which one to go, (he goes with the sons of Zatu.)], and the "pestle-stealers," the "fig cutters." [The gemara explains that once the foe decreed shmad on Israel, not to bring first-fruits to the Temple. And they stationed sentinels on the road to this end. And the G d-fearing men of that generation brought baskets of first-fruits, covered them with dried figs, and placed a pestle upon their shoulders. When they were accosted by the sentinels, they said to them: "We are going to make two fig-cakes in the mortar-pit ahead of us with this pestle on our shoulders." And thus they would bring the first-fruits to Jerusalem — for which reason they were called "the 'pestle-stealers'"; that is, those who "stole the hearts" of the sentinels with the pestle on their shoulders. ("the fig cutters" - "kotzei ketzioth":) [thus called because they trimmed fig-cakes with a tool called a "maktzua." And these men themselves arose another time when they decreed shmad — not to bring wood for the woodpile — and they fashioned ladders and said to the sentinels who accosted them: We are going to get two pigeons from yonder coop with this ladder on our shoulders" — for which reason they were called "the ladder breakers." For they broke the ladders after eluding the sentinels and brought from them wood for the wood pile. And all of these brought wood with the sons of Zatu.] On the twentieth of Av, the sons of Pachath-Moav ben Yehudah; on the twentieth of Elul, the sons of Adin ben Yehudah. On the first of Teveth, the sons of Parosh returned a second time. [For after they finished, they cast lots for who would be last, viz.: "And we cast lots for the wood offering."] On the first of Teveth, there was no ma'amad, for there were Hallel, the mussaf offering and the wood-offering. [For the first of Teveth always falls on Channukah, and on Channukah the full Hallel is recited. But the Hallel of Rosh Chodesh, where the reading of the Hallel is only a custom, does not override the ma'amad. And for this reason Rosh Chodesh Nissan is not mentioned (here as overriding the ma'amad, even though Hallel, the mussaf offering, and the wood-offering also obtain then.)]
	Five things (i.e., calamities) befell our forefathers on the seventeenth of Tammuz, and five on the ninth of Av. On the seventeenth of Tammuz, the tablets were broken [For on the sixth of Sivan, the Ten Commandments were given, and early on the seventh, he (Moses) went up (to Sinai) to receive the rest of the Torah and remained there forty days, which are thus found to have ended on the seventeenth of Tammuz; and upon his descent, he broke the tablets.], the tamid (the daily burnt-offering) was abolished, [no lambs being available, the city being under siege], the city was breached, and Apostamus burned the Torah and placed an image in the sanctuary. [Amoraim differ on this in the Yerushalmi. One says, the image of Menasheh, in the first Temple. Another, the image of Apostamus, one of the later Greeks, in the second Temple.] On the ninth of Av, it was decreed upon our ancestors not to enter Eretz Yisrael, the first and second Temples were destroyed, Betar was captured, and the city was plowed up. When Av enters, joy is diminished.
	On the week that the ninth of Av falls out, it is forbidden to cut one's hair and to wash (clothing) [that entire week until the end of the fast.], and (if the ninth of Av falls out) on Thursday, [(when they sanctified the New Moon by sighting)], it is permitted [to wash on the Thursday before the fast] because of the honor of the Sabbath.] On the eve of the ninth of Av, one may not eat two cooked foods [Only something which is not eaten raw is forbidden (when cooked); but something which is eaten raw, such as milk and cheese and moist pulse, is not forbidden even when cooked.], and he may not eat meat and he may not drink wine [after mid-day, in the concluding meal, when he does not intend to eat a regular meal thereafter. But before mid-day, even in the concluding meal, or in a meal which is not the concluding one, even after mid-day, it is permitted to eat two cooked foods, and to have meat and wine. R. Shimon b. Gamliel says: He should make some change (in his eating). [If he were accustomed to eat two cooked foods, he should eat one; if he were accustomed to drink two cups of wine, he should drink one. The halachah is not in accordance with R. Shimon b. Gamliel.] R. Yehudah makes it obligatory to turn over the bed [on its face, and not lie on it, but on the ground.] The sages did not concur, [and the halachah is not in accordance with R. Yehudah.]
	R. Shimon b. Gamliel said: There were never such (joyous) festivals for Israel as the fifteenth of Av and Yom Kippur [("the fifteenth of Av":) for on it the dying in the desert ceased in the fortieth year, the checkpoints that Yeravam ben Nevath had set up to prevent Israel from making the festival pilgrimage were abolished, those killed in Betar were permitted to be buried, and they stopped cutting wood for the wood pile, for from that day the power of the sun weakens so that it cannot rid the wood of its wetness. ("and Yom Kippur":) for on that day the second tablets were given, and it is a day of pardon and forgiveness.], on which (days) the daughters of Israel would go out in borrowed white garments [All of them borrowed, even the rich ones,] so as not to embarrass those who could not afford their own. All of the garments required immersion [before they could be worn, for not everyone knew whether or not her friend was a niddah.] And the daughters of Jerusalem went out and danced in the vineyards [viz. (Jeremiah 31:12): "Then shall the virgin rejoice in the dance."] And what did they say? "Young man, lift up your eyes and see what to choose for yourself (as a bride). Do not look for beauty; look for family." (Proverbs 31:30): "Favor is false, and beauty vain; a G d fearing woman — she is to be praised." (Ibid. 31): "Give her of the fruit of her hands, and let her deeds praise her in the gates." And thus is it written (Song of Songs 3:11): "Go out and see, O daughters of Zion, the King Shelomoh, [the Holy One Blessed be He, with whom shalom ("peace") resides], with the crown wherewith His mother [the congregation of Israel] crowned Him, on the day of His wedding and on the day of the rejoicing of His heart": "on the day of His wedding" — the giving of the Torah, [Yom Kippur, when the second tablets were given]; "and on the day of the rejoicing of His heart" — the building of the Temple, [which was consecrated on Yom Kippur.] May it be rebuilt, speedily, in our days, Amen!