Taanit

adduces his opinion from ‘her feasts’;1 the one who says, it is forbidden the whole month, from ‘her new moons’;2 and the one who says, it is forbidden the whole week, from ‘her sabbaths’.3 Raba said: The halachah is according to R. Simeon b. Gamaliel. And Raba further said: The halachah is according to R. Meir. And both decisions are in favour of the more lenient practice, and both are needed [to be stated]. For had it only been stated that the halachah is according to R. Meir, I might have said that the restriction is in force from the beginning of the month, therefore it is also clearly stated that the halachah is according to R. Simeon b . Gamaliel; and had it only been stated that the halachah is according to R. Simeon b. Gamaliel, I would have said that the restriction continues even on the days after [the Ninth of Ab], therefore it is clearly stated that the halachah is according to R. Meir.4 ON THE EVE OF THE NINTH OF AB ONE MAY NOT PARTAKE OF A MEAL OF TWO COURSES etc. Rab Judah said: This restriction applies to any time after midday5 but not to any time before midday. Rab Judah further said: It applies only to the concluding meal [before the fast] but not to any other meal. And both decisions are in favour of the more lenient practice, and both are needed to be stated. For had it [only] mentioned the concluding meal, I would have said that the restriction held good of a meal partaken even at any time before midday, therefore it is clearly stated, from midday onwards. And had it only mentioned from midday onwards I would have said, that the restriction held good of a meal even though it be not the concluding meal, therefore it is clearly stated that it must be the concluding meal. It has been taught according to the first statement and it has also been taught according to the second statement. It has been taught according to the second statement: One who has a meal on the eve of the Ninth of Ab if it is his intention to have another meal [later] he may eat meat and drink wine; but if not, he may not eat meat nor drink wine. It has also been taught according to the first statement: On the eve of the Ninth of Ab one may not partake of a meal of two courses, nor may he eat meat nor drink wine. R. Simeon b. Gamaliel says: He should make a difference [in his diet]. What constitutes a difference in diet? If one is in the habit of having two courses he should have one only; and if he usually dines in the company of ten persons, he should dine with five; if it is his usual practice to drink ten cups [of wine] he should drink five only.6 These restrictions apply only to meals partaken from midday onwards, but not to meals partaken at any time before midday. Another [Baraitha] taught: On the eve of the Ninth of Ab a man may not partake of a meal of two courses, he should not eat meat, nor drink wine; this is the opinion of R. Meir. But the Sages say: He should make a difference [in his diet] and restrict his consumption of meat and wine. How should one restrict? If he was in the habit of eating one pound of meat he should eat one half only, if it is his usual practice to drink one log of wine he should drink one half log only; but if he is not in the habit of partaking any of these things he may not have these at all. R. Simeon b. Gamaliel said: If it was his habit to eat radish or savoury after his meal he may do so if he wishes. Another [Baraitha] taught: At the meal intended to be the concluding one [prior to the fast of] the Ninth of Ab it is forbidden to eat meat or to drink wine or to bathe after the meal; at the meal which is not intended to be a concluding meal prior to the Ninth of Ab7 it is permissible to eat meat and to drink wine but not to bathe. R. Ishmael b. Jose said in the name of his father: So long as it is permissible to eat8 meat it is also permissible to bathe. Our Rabbis have taught: All the restrictions that apply to the mourner hold equally good of the Ninth of Ab. Eating, drinking, bathing, anointing, the wearing of shoes and marital relations are forbidden thereon. It is also forbidden [thereon] to read the Law, the Prophets, and the Hagiographa or to study Mishnah, Talmud, Midrash, Halachoth, or Aggadoth;9 he may, however, read such parts of Scripture which he does not usually read and study such parts of Mishnah which he usually does not study;10 and he may also read Lamentations, Job and the sad parts of Jeremiah; and the school children are free from school for it is said, The precepts of the Lord are right, rejoicing the heart.11 R. Judah said: Even such parts of Scripture which he does not usually read he may not read, nor study parts of the Mishnah which he does not usually study, but he may read Job, Lamentations and the sad parts of Jeremiah; and the school children are free [from school] for it is said, ‘The precepts of the Lord are right, rejoicing the heart’. NOR EAT MEAT NOR DRINK WINE. A Tanna taught: But he may eat salted meat12 and he may drink [new] wine from his vat.13 For how long must meat remain in salt so as to render it permissible? For the length of time that peace-offering may be eaten.14 How long is wine considered new? As long as it remains in its first stage of fermentation. A Tanna taught: The law forbidding the use of liquids left uncovered does not apply to new wine in the first stage of fermentation.15 And how long does it take to ferment? — Three days. Rab Judah said in the name of Rab: The following was the practice of R. Judah b. Il'ai. On the eve of the Ninth of Ab there was brought to him dry bread with salt and he would take his seat expended. MS.M. VIII, 4.