משנה: אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים שֶׁבָּהֶן בְּנֵי יְרוּשָׁלַיִם יוֹצְאִין בִּכְלֵי לָבָן שְׁאוּלִים שֶׁלֹּא לְבַייֵשׁ אֶת מִי שֶׁאֵין לוֹ. כָּל־הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יְרוּשָׁלַיִם יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. וּמֶה הָיוּ אוֹמְרוֹת. בָּחוּר שָׂא נָא עֵינֶיךָ וּרְאֵה מָה אַתָּה בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַּנּוֹי תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה. וְכֵן הוּא אוֹמֵר צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה וגו׳. בְּיוֹם חֲתוּנָּתוֹ זוֹ מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ זֶה בִּנְייַן בֵּית הַמִּקְדָּשׁ שֶׁייִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ. MISHNAH: Rabban Simeon ben Gamliel said, Israel had no holidays like the Fifteenth of Av and the Day of Atonement, when the people of Jerusalem went out in borrowed white garments, not to embarrass those who had none. All garments need immersion387So that all were pure. In this version, also the men who were looking for a bride had to appear in a plane white kaftan.. The daughters of Jerusalem went out and played flutes388Usually one translates “dance” but it is impossible to dance in a tightly planted vineyard. On the other hand one may not play musical instruments on the Day of Atonement. Therefore it seems that the correct wording is in Maimonides’s autograph Mishnah: חונות “stay”. in the vineyards.
What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix your eyes on the extraction389The text in the Babli and the independent Mishnah mss. is much longer, confirmed by Maimonides’s autograph.. And so it says390Songs 3:11" href="/Song_of_Songs.3.11">Cant. 3:11. In the allegorical interpretation of the Song of Songs, any “Solomon” refers to the King of Peace., Daughters of Zion go out and see king Solomon391Taanit.30b">Babli 30b., etc. The day of His enjoyment391Taanit.30b">Babli 30b. is the giving of the Torah; and the day of His heart’s joy391Taanit.30b">Babli 30b. is the building of His Temple which may be built soon in our days.
הלכה: נִיחָא בְיוֹם הַכִּיפּוּרִים שֶׁהוּא כַפָּרָה עַל יִשְׂרָאֵל. בַּחֲמִשָּׁה עָשָׂר בְּאָב לָמָּה. רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי יָסָא. שֶׁבּוֹ זְמַן קִיצָה יָפֶה לָעֵצִים. שֶׁכָּל־עֵצִים שֶׁהֵן נִקְצָצִין בּוֹ אֵינָן עוֹשִׂין מַאֲכוֹלוֹת. כַּהִיא דְתַנִּינָן תַּמָּן. כָּל־עֵץ שֶׁנִּמְצָא בוֹ תוֹלַעַת פָּסוּל מֵעַל גַּבֵּי הַמִּזְבֵחַ. רַב חִייָה בַּר אַשִּׁי בְשֵׁם רַב. שֶׁבּוֹ הִתִּיר הוֹשֵׁעַ בֶּן אֵלָה פְּרוֹסִדִיּוֹת שֶׁהוֹשִׁיב יְרָבְעָם בֶּן נְבָט עַל הַדְּרָכִים. כַּהֲנָא שָׁאַל [לְרַב]. כָּל־הָדָא טִיבוּתָא רַבְּתָא עֲבַד וּכְתִיב בֵּיהּ עָלָ֣יו עָלָ֔ה שַׁלְמַנְאֶ֖סֶר מֶ֣לֶךְ אַשּׁ֑וּר. אָמַר לֵיהּ. עַל יְדֵי שֶׁשָּׁמַט אֶת הַקּוֹלָר מִצַּוָּארוֹ וּתְלַייוֹ בְּצַוָּאר הָרַבִּים. לָא אָמַר. כָּל־ עַמָּא יִסְקוּן. אֶלָּא מָאן דְּבָעֵי מִיסּוּק יִסּוּק. רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. וְאָֽמְרִין לָהּ בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר נַחְמָן. שֶׁבּוֹ הוּתְּרוּ שְׁבָטִים לָבוֹא זֶה בָזֶה. דִּכְתִיב וְלֹא־תִסּוֹב נַֽחֲלָה֙ מִבְּנֵי יִשְׂרָאֵ֔ל מִמַּטֶּה֭ לְמַטֵּה אַחֵר כִּ֣י אִ֗ישׁ בְּנַֽחֲלַת֙ אֲבוּתָיו יִדְבְּק֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ וּכְתִיב וְכָל־בַּ֞ת יוֹרֶשֶׁת נַֽחֲלָ֗ה מִמַּטּוֹת֘ בְּנֵ֣י יִשְׂרָאֵל֒ וגו׳. וְכִי אֶיפְשַׁר לְבַת לֵירֵשׁ שְׁנֵי מַטּוֹת. תִּיפְתָר שֶׁהָיָה אָבִיהָ מִשֵּׁבֶט אֶחָד וְאִמָּהּ מִשֵּׁבֶט אֶחָד. וְרַבָּנִן אָֽמְרֵי. שֶׁבּוֹ הוּתָּר שִׁבְטוֹ שֶׁלְבִּנְיָמִן לָבוֹא בַקָּהָל. דִּכְתִיב אָר֕וּר נוֹתֵן אִשָּׁה֭ לְבִנְיָמִֽן׃ מִקְרָא קָרְאוּ וְקִירְבוּהוּ. מִקְרָא קָרְאוּ וְרִיחָקוּהוּ. מִקְרָא קָרְאוּ וְקִירְבוּהוּ. אֶפְרַ֨יִם֙ וֹמְנַשֶּׁ֔ה כִּרְאוּבֵ֥ן וְשִׁמְע֖וֹן יִֽהְיוּ־לִֽי׃ מִקְרָא קָרְאוּ וְרִיחָקוּהוּ. גּ֛וֹי וּקְהַ֥ל גּוֹיִם֭ יִהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵֽחֲלָצֶ֥יךָ יֵצֵֽאוּ׃ וַאֲדַּיִין לֹא נוֹלַד בִּנְיָמִן. רִבִּי אָבוּן אָמַר. שֶׁבּוֹ בָטַל הַחֶפֶר. וְאָמַר רִבִּי לֵוִי. בְּכָל עֶרֶב תִּשְׁעָה בְאַב הָיָה מֹשֶׁה מוֹצִיא כְרוּז בְּכָל־הַמַּחֲנֶה וְאוֹמֵר. צְאוּ לַחֶפֶר צְאוּ לַחֶפֶר. וְהָיוּ יוֹצְאִין וְחוֹפְרִין לָהֶן קְבָרוֹת וִישֵׁינִים. וּבַשַּׁחַר הָיוּ עוֹמְדִין וּמוֹצְאִין עַצְמָן חֲסֵירִים חַמִשָּׁה עָשָׂר אֶלֶף וּפְרוּטְרוּט. וּבַשָּׁנָה הָאַחֲרוֹנָה עָשׂוּ כֵן וְעָֽמְדוּ וּמָֽצְאוּ עַצְמָן שְׁלֵמִים. אָֽמְרוּ. דִּילְמָא דְטָעִינָן בְּחוּשְׁבְּנָא. וְכֵן בָּעֲשָׂרָה וְבְאַחַד עָשָׂר וּבִשְׁנֵים עָשָׂר וּבִשְׁלֹשָׁה עָשָׂר וּבְאַרבַּע עָשָׂר וּבַחֲמִשָּׁה עָשָׂר. כֵּיוָן דְּאִשְׁלַם זִיהֲרָא אָֽמְרוּ. דּוֹמֶה שֶׁבִּיטֵּל הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹתָהּ הַגְּזֵירָה קָשָׁה מֵעָלֵינוּ. וְעָֽמְדוּ וְעָשׂוּ יוֹם טוֹב. HALAKHAH: 391Taanit.30b">Babli 30b. One understands the Day of Atonement which is atonement for all of Israel. 392Taanit.30b">Babli 30b,Taanit.31a">31a; Bava batra 121a. Why on the Fifteenth of Av? Rebbi Jacob bar Aḥa in the name of Rebbi Yasa: For this is the good time to cut wood, because any wood cut on this day does not develop worms; as we have stated there, “any wood containing a worm is disqualified from the altar.393Mishnah Middot 2:5. In the Babli the reason is given that this is the last day on which wood for the altar may be cut before the rainy season.” Rav Ḥiyya bar Ashi in the name of Rav, because on it Hoshea ben Ela abolished the guards which Jeroboam ben Nabath posted on the roads394To prohibit pilgrimages to Jerusalem.. Cahana asked [Rav]. He did all this good deed and it is written about him3952K. 17:3., against him came Salmanessar the king of Assyria? He answered him, because he removed the collar from his neck and hung it on the community’s neck. He did not say, all the people should go on pilgrimage, but, any one who wants to go may go. Rebbi Samuel bar Rav Isaac, but some say in the name of Rebbi Samuel bar Naḥman: On it the tribes were permitted to intermarry. As it is written396Numbers.36.7">Num. 36:7., family heritage should not be transferred from tribe to tribe; but the Children of Israel shall stick everyone to the family heritage of his forefathers, etc. And it is written397Numbers.36.8">Num. 36:8., any daughter inheriting family heritage in the tribes of the Children of Israel, etc. How is it possible for a daughter to inherit from two tribes? Explain it if her father was from one tribe and her mother from another tribe398According to the Babli, a later generation read Numbers.36">Num. 36 to apply only to the daughters of Salpaad and their contemporaries.. But the Rabbis say, on it the tribe of Benjamin was permitted to intermarry, as it is written399Judges.21.18">Jud. 21:18., cursed be he who gives a wife to Benjamin. They read a verse and included him; they read a verse and excluded him. They read a verse and included him400Genesis.48.5">Gen. 48:5., Ephraim and Manasse shall be to me like Reuben and Simeon. They read a verse and excluded him, a people and community of peoples shall be from you and kings will come from your loins401Genesis.35.11">Gen. 35:11.
In the explanations, the terms “included” and “excluded” have to be switched. The text follows the usual pattern, that if possibilities A and B are raised, B is explained before A. Since the number 12 of tribe cannot be changed, either Joseph is counted as one tribe and Benjamin is included (35:11), or Ephraim and Manasse are counted as full tribes, there seems to be no place for Benjamin. This logic is not followed by the Babli., and Benjamin was not yet born. 402Thr. rabba, Introduction (33). Rebbi Abun said, digging stopped on it, as Rebbi Levi said, on every eve of the Ninth of Av, Moses had a declaration published in all the encampment and said, go out for digging, go out for digging. They went out, dug graves for themselves, and slept. In the morning they were getting up and found themselves missing 15’000 and detail403If always the same number died on the Ninth of Av and nobody during the year, the number would be 600’000:38 = 15’789.47.. In the last year they did that, got up, and found themselves whole. They said, maybe we erred in the computation. The same on the Tenth, the Eleventh, the Twelfth, the Thirteenth, and the Fifteenth. Since the moon was full they said, it seems that The Holy One, praise to Him, vacated this hard judgment against us. They got up and made a holiday.
כָּל־הַכֵּלִים טְעוּנִין טְבִילָה. וּבְנוֹת יִשְׂרָאֵל יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים. רִבִּי יַנַּאי בֵּירִבִּי יִשְׁמָעֵאל אָמַר. וַאֲפִילוּ נְתוּנִים בַּתֵּיבָה. נְתוּנִים בַּתֵּיבָה וְאַתְּ אָמַר הָכֵן. מִתּוֹךְ שֶׁאַתְּ עוֹשֶׂה כֵן הוּא מַשְׁאִילָן. “All garments need immersion. The daughters of Jerusalem went out and played flutes in the vineyards.” Rebbi Yannai ben Rebbi Ismael said, even if put in a box404He required that all plain white garments had to be immersed in a miqweh even if it was obvious that they were pure and there was no intention to use them.. Put in a box and you are saying so? Because you are doing that, he will lend them.
וּמֶה הָיוּ אוֹמְרוֹת. שָׂא נָא עֵינֶיךָ בָּחוּר וּרְאֵה מָה אַתְּ בוֹרֵר לָךְ. אַל תִּתֵּן עֵינֶיךָ בַּנּוֹאִי תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה כול׳. הָֽיְתָה בִּתּוֹ שֶׁלְמֶלְךְ שׁוֹאֶלֶת מִבִּתּוֹ שֶׁלְכֹּהֵן גָּדוֹל. בִּתּוֹ שֶׁלְכֹּהֵן גָּדוֹל שׁוֹאֶלֶת מִבִּתּוֹ שֶׁלְמֶלְךְ. הַכְּאוּרוֹת הָיוּ אוֹמְרוֹת. אַל תִּתֵּן עֵינֶיךָ (בַּנּוֹאִי) [בַּנּוֹי]. וְהַנָּאוֹת הָיוּ אוֹמְרוֹת. תֵּן עֵינֶיךָ בַּמִּשְׁפָּחָה. וְכֵן הוּא אוֹמֵר צְאֶינָה וּרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בַּעֲטָרָה שֶׁעִיטְּרָה לּוֹ אִמּוֹ בְּיוֹם חֲתוּנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּוֹ. בְּיוֹם חֲתוּנָּתוֹ זוֹ מַתַּן תּוֹרָה. וּבְיוֹם שִׂמְחַת לִבּוֹ זֶה בִּנְייַן בֵּית הַמִּקְדָּשׁ שֶׁייִבָּנֶה בִּמְהֵרָה בְיָמֵינוּ. “What were they saying? Young man, lift your eyes and see what you are choosing for yourself. Do not fix your eye on beauty, fix you eyes on the extraction, etc.” If she was the king’s daughter she was borrowing from the High Priest’s daughter; the High Priest’s daughter was borrowing from the king’s daughter405Taanit.31a">Babli 31a.. The ugly ones did say, “do not fix your eye on beauty406The corrector’s spelling follows the (Babylonian) consensus, the spelling in both Yerushalmi texts is the etymologically correct one.,” and the beautiful ones did say, “fix you eyes on the extraction.” “And so it says390Songs 3:11" href="/Song_of_Songs.3.11">Cant. 3:11. In the allegorical interpretation of the Song of Songs, any “Solomon” refers to the King of Peace., Daughters of Zion go out and see king Solomon391Taanit.30b">Babli 30b., with the crown with which his mother crowned him on the day of his marriage and the day of his heart’s joy. The day of His enjoyment is the giving of the Torah; and the day of His heart’s joy is the building of His Temple which may be built soon in our days.”