משנה: בְּפוֹלֶמוֹס שֶׁלְּאֶסְפַּסְיָנוּס גָּֽזְרוּ עַל עַטְרוֹת חֲתָנִים וְעַל הָאֵרוּס. בְּפוֹלֶמוֹס שֶׁלְּטִיטוּס גָּֽזְרוּ עַל עַטְרוֹת כַּלּוֹת וְשֶׁלֹּא יְלַמֵּד אָדָם אֶת בְּנוֹ יְוָנִית. בְּפוֹלֶמוֹס הָאַחֲרוֹן גָּֽזְרוּ שֶׁלֹּא תֵצֵא כַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר. וְרַבּוֹתֵינוּ הִתִּירוּ שֶׁתֵּצֵא כַּלָּה בָּאַפִּרְיוֹן בְּתוֹךְ הָעִיר. MISHNAH: During Vespasian’s war242The Jewish war which resulted in the destruction of the Temple. they decided about243The rabbinic High Court, reconstituted at Jabneh under Vespasian’s protection by the anti-war leader Joḥanan ben Zakkai forbade grooms to wear crowns as a sign of national mourning. grooms’ crowns and the erus244In the Babli, this is defined as “one-sided percussion instrument;” in the interpretation of the Gaonim and Arukh a tymbal or tambourine. The Yerushalmi explanation is unintelligible.. During Quietus’s245The Jewish revolt against Trajan, outside the Land of Israel. קיטוס instead of טיטוס is the reading of the Geniza mss. of the Mishnah, of the Palestinian Mishnah (Cambridge ms.), and the Kaufman ms., of important mss. of Seder ‘Olam (cf. the author’s edition, Northvale NJ 1998, p. 260 ff.), and of a Gaonic responsum (Ginze Schechter 2, No. 17, p. 244, 249). That reading has been chosen for the translation. Cf. H. Graetz, Geschichte der Juden3, vol. 4, Sotah 9:1:2" href="/Jerusalem_Talmud_Sotah.9.1.2">Note 14. war they decided about brides’ crowns and that nobody should teach Greek to his son246The Sotah.49b">Babli, 49b, dates the prohibition of Greek to the time of Pompey.. During the last war they decided that a bride should not be carried in a litter through the city; our teachers247In general, “our teachers” refers either to Rebbi, R. Jehudah I the Prince, or his grandson, R. Jehudah II the Prince. In any case, the last sentence is a post-Mishnaic correction of the Mishnah. permitted that a bride should be carried in a litter through the city.
הלכה: נָֽפְלָה עֲטֶרֶת רֹאשֵׁינוּ. אֵילּוּ הֵן עֲטָרוֹת חֲתָנִים. זוֹ זְהוֹרִית הַמּוּזְהֶבֶת. רִבִּי בָא בְשֵׁם רַב. שֶׁלְּמֶלַח וְשֶׁלְּגָפְרִית. רַב יִרְמְיָה בְשֵׁם רַב. שֶׁלְּמֶלַח וְשֶׁלְּזַיִת. רַב נַחְמָן בַּר יַעֲקֹב אָמַר. אֲפִילוּ דְחִילְפֵי. רַב יִרְמְיָה שִׁיבְּשֵׁב ולָבַשׁ עֲטָרָה שֶׁלְּזַיִת. שָׁמַע שְׁמוּאֵל וְאָמַר. נַייַח לֵיהּ אִילּוּ אִיתְרִים רֵישֵׁיהּ וְלָא עֲבַד כֵּן. וַהֲװָת כֵּן. כִּשְׁגָגָה שֶׁיָּצָא לִפְנֵי הַשַּׁלִּיט. HALAKHAH: “Our head’s crown fell”; these are the grooms’ crowns, that is gilded woolen strips. Rebbi Abba in the name of Rav: Of salt and sulfur249In the Sotah.49b">Babli, 49b, Rav holds that crowns of myrrh and roses are permitted, but of salt and sulfur prohibited. This is the tannaitic position in Tosephta 15:8. Rashi explains that one makes a crown out of a solid rock of salt and uses sulfur to paint ornaments in gold color on the crown.. Rav Jeremiah in the name of Rav: Of salt and olives. Rav Naḥman bar Jacob said, even of willows250In the Babli, Samuel holds that crowns of salt rock are forbidden, of reeds or willows permitted, but Levi holds that even reeds and willows are forbidden.. Rav Jeremiah of Šibšeb wore a crown of olive branches. Samuel heard this and said, it would have been better for him it he had been beheaded but not done this thing. That happened to him, as “an error coming from before the ruler.251Ecclesiastes.10.5">Eccl. 10:5.”
אֵילּוּ הֵן חוּפּוֹת חֲתָנִים. סַדִּינִים מְצוּייָרִין וְסַהֲרוֹנֵי זָהָב תְּלוּיִין בָּהֶם. תַּנֵּי. אֲבָל עוֹשֶׂה הוּא אפיפיירות וְתוֹלֶה בָהֶן כָּל־מִין שֶׁיִּרְצֶה. The following are grooms’ chambers252Here is missing a statement similar to Tosephta 15:9, hinted at in Sotah.49b">Babli 49b: During the last war, they decided on grooms’ chambers (to forbid extravagant decorations of the bridal chamber.): Ornamented sheets on which hang golden halfmoons253In the Tosephta: golden chambers. In the Babli: golden sheets.. It was stated: But he makes papyrus254The word אפיפיירות is discussed at length in Kilayim 6:3:1" href="/Jerusalem_Talmud_Kilayim.6.3.1">Kilaim 6:3, Note 38. ropes and hangs on them anything he wants.
מַתְנִיתָא. וְעַל הָאִירוּס. רְסִיסָה. Mishnah: “And the erus.” resisa255In biblical Hebrew, this would mean “splinters”. Levy in his Dictionary conjectures that it refers to a musical instrument full of holes. Kohout proposes to amend to רביכה, a rebeq, a music instrument. It seems futile to try to explain the Yerushalmi in the light of the Babli. The word erus might be Accadic erēšum “smell, perfume” and רסיסה good Hebrew ריסוס “spraying (with perfume erēšum ṭābum)”..
אֵילּוּ הֵן עֲטָרוֹת כַּלּוֹת. זוֹ עִיר שֶׁלְּזָהָב. רִבִּי עֲקִיבָה עָשָׂה לְאִשְׁתּוֹ עִיר שֶׁלְּזָהָב. וּקְנִיאַת בָּהּ אִיתְּתֵיהּ דְּרַבָּן גַּמְלִיאָל. אֲמַר לָהּ. מַה הֲוֵית עַבְדָּת הֵיךְ מַה דַהֲװָת עַבְדָּה. דַּהֲװָת מְזַבְּנָה קְלִיעֲתָא דְשַׂעֲרָהּ וִיהֲבַה לֵיהּ וְהוּא לָעֵי בְאוֹרַיתָא. The following are brides’ crowns, that is a city of gold256A golden diadem in the shape of a city wall. The same explanation in the Sotah.49b">Babli, 49b. In the Tosephta, “a golden headband”.. Rebbi Aqiba made for his wife a city of gold257Reported also in the Shabbat.86a">Babli, Šabbat 86a., which made Rabban Gamliel’s wife jealous. He said to her, did you ever do what she did? She sold her braided hair, gave the money to him so he could study Torah258In the tradition of the Babli, she was a daughter from a very rich house who was disinherited for marrying an ignorant nobody. She had married him on condition that he would study to become a famous Sage..
שָׁאֲלוּ אֶת רִבִּי יְהוֹשֻׁעַ. מַהוּ שֶׁיְּלַמֵּד אָדָם אֶת בְּנוֹ יְװָנִית. אָמַר לָהֶן. יְלַמְּדֶינּוּ בְשָׁעָה שֶׁאֵינָהּ לֹא יוֹם וְלֹא לַיְלָה. דִּכְתִיב וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה. מֵעַתָּה אָסוּר לְאָדָם לְלַמֵּד אֶת בְּנוֹ אוֹמָנוּת. בְּגִין דִּכְתִיב וְהָגִיתָ בוֹ יוֹמָם וָלַיְלָה. וְהָתַנֵּי רִבִּי יִשְׁמָעֵאל וּבָחַרְתָּ בַּחַיִים. זוֹ אוֹמָנוּת. רִבִּי בָּא בְּרֵיהּ דְּרִבִּי חִייָה בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. מִפְּנֵי הַמְסוֹרוֹת. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. מוּתָּר לְאָדָם לְלַמֵּד אֶת בִּתּוֹ יְװָנִית מִפְּנֵי שֶׁהִיא תַכְשִׁיט לָהּ. שָׁמַע שִׁמְעוֹן בַּר בָּא וְאָמַר. בְּגִין דְּרִבִּי אַבָּהוּ בָּעֵי מֵילַף בְּרַתֵּיהּ הוּא תָלֵי לָהּ בְּרִבִּי יוֹחָנָן. יָבוֹא עָלַי אִם לֹא שְׁמַעְתִּיהָ מֵרִבִּי יוֹחָנָן. 260This is from Peah 1:1:21" href="/Jerusalem_Talmud_Peah.1.1.21">Peah 1:1, Notes 94–97. Cf. Menachot.99b">Babli Menaḥot 99b. They asked Rebbi Joshua: May a person teach Greek to his son? He said to them, he may teach him at an hour that is neither day nor night as it is written (Joshua.1.8">Jos. 1:8): “You shall meditate about it day and night.” If it is so, a man would be forbidden to teach a profession to his son since it is written: “You shall meditate about it day and night.” But Rebbi Ismael stated (Deuteronomy.30.19">Deut. 30:19): “Choose life!” That refers to a profession. Rebbi Abba, son of Rebbi Ḥiyya bar Abba, Rebbi Ḥiyya in the name of Rebbi Joḥanan: Because of informants. Rebbi Abbahu in the name of Rebbi Joḥanan: A person may teach Greek to his daughter since it is an ornament for her. Simeon bar Abba heard that and said: Because he wants to teach his daughters, he attaches it to Rebbi Joḥanan. It should come over me that I never heard it from Rebbi Joḥanan.
מִי מַתִּיר אֶת הָרִאשׁוֹנוֹת. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. מִי שֶׁהוּא מַתִיר אֶת אֵילּוּ הוּא מַתִיר אֶת אֵילּוּ. כְּהָדָא רֵישׁ גָּלוּתָא שָׁלַח שָׁאַל לְרַב חִסְדַּאי. מָהוּ הָדֵין דִּכְתִיב כֹה אָמַר יי֨ הָסִיר הַמִּצְנֶפֶת וְהָרִים הָעֲטָרָה. אָמַר לֵיהּ. הוּסְּרָה הַמִּצְנֶפֶת הוּרְמָה הָעֲטָרָה. שֶׁמַע רִבִּי יוֹחָנָן וְאָמַר. הוּא חֶסֶר וּמִילּוֹי חֶסֶר. Who permits the earlier ones262We find that “our teachers” permitted a prohibition dating from the war of Bar Kokhba. What is the status of the earlier decrees mentioned in the Mishnah.? Rebbi Yose ben Rebbi Bun said, the one who permitted these permitted those263He holds that “our teachers” abolished the entire Mishnah.. As the following: The Head of the Diaspora sent and asked Rav Ḥisdai: what is the meaning of “taking away the head cover, removing the crown”264Ezekiel.21.31">Ez. 21:31.? He said to him, when the head cover was taken away, the crown was removed265When the Temple was destroyed and the head cover of the High Priest (Exodus.28.37">Ex. 28:37) was taken away, then the grooms’ crowns should be removed. He found a biblical reason for the rabbinic decision.. Rebbi Joḥanan heard this and said, he is grace and his words are gracious266A parallel in the Gittin.7a">Babli, Giṭṭin 7a, based on the same etymological pun. A totally different interpretation of the verse, also endorsed by R. Joḥanan, in Ruth rabba 3(1)..