Yerushalmi Taanit 1:6 ירושלמי תענית א׳:ו׳

MISHNAH: If these passed without rainfall the Court decrees three supplementary public fast-days. They eat and drink while it is daylight and are forbidden work, washing, anointing, wearing sandals, and sexual intercourse¹⁸⁶Following the rules of the Day of Atonement.. In addition, one closes the bath houses¹⁸⁷The thermal baths..

HALAKHAH: Rebbi Ze`ira in the name of Rav Jeremiah: He who does work on a public fast-day is like one who does work on the Day of Atonement. What is the reason? Sanctify a fast-day, call an assembly<sup>188</sup>Joel2:15.. But was it not stated, the night is permitted but the day forbidden<sup>189</sup>Babli 14a.? Rebbi Ze`ira said, Abba bar Jeremiah¹⁹⁰In the Babli 13b: Rav Jeremiah bar Abba. confirmed it; assemble the people¹⁹¹Joel2:16., at the time of the popular assembly.

¹⁹²This text is from Pesaḥim4:1, Notes 28–37. If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder¹⁹³The additional prayer at the end of the evening service at the end of the Sabbath. it is {legitimate} usage. On Monday and Thursday¹⁹⁴Which were common fast-days of the pious in Palestine (cf. L. Ginzberg, Genizah Studies in Memory of Doctor Solomon Schechter, vol. 1, p. 483, §6.), it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs¹⁹⁵The Seventh Day of Tabernacles. Since the following day is a holiday, it is appropriate that the preparations be finished by the time of the afternoon prayers. it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave¹⁹⁶Between the first and the tenth of Av. from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist¹⁹⁷The stone in the Holiest of Holies in the Temple.. What is the reason? For the woofs will be torn down¹⁹⁸Ps. 11:3. If read as the foundations will be torn down it is appropriate for the anniversary of the destruction of the Temple..

Rebbi Ḥinena said, everything they made dependent on usage. There were acacia trees in Migdal Ṣevaya¹⁹⁹Since by a Galilean tradition the Tabernacle was built in the desert from perfect logs of acacia wood (Mimosa nilotica L.) cut for this purpose by Jacob and his sons when they travelled to Egypt [Gen. rabba94(4).]. They came and asked Rebbi Ḥanania, the colleague of the rabbis, may one use them for work? He told them, since your ancestors used to treat them as forbidden, do not change the usage of your deceased ancestors. Rebbi Eleazar in the name of Rebbi Abun²⁰⁰Even though all sources have R. Eleazar in the name of …, it must be … in the name of R. Eleazar.. In any case which is permitted but in error he treats it as forbidden, if he asks they will permit him. But in any case where he knows that it is permitted but he has the usage to treat it as forbidden, if he asks they will not permit him²⁰¹Since he intentionally accepted an unnecessary stringency, it has the status of a vow..

²⁰²The fast instituted to mourn the destruction of the Temple.“Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day<sup>201</sup>Since he intentionally accepted an unnecessary stringency, it has the status of a vow. one washes as usual his face, hands, and feet. On the Ninth of Av<sup>202</sup>The fast instituted to mourn the destruction of the Temple. one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher<sup>203</sup>He soaked the rag before the start of the Day of Atonement, squeezed it and let it dry somewhat during the night so that the next morning it should be somewhat moist but not dripping.. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it<sup>204</sup>There were places where the community had adopted the rule that one did not work on the Ninth of Av. Nowhere was this extended to all fast days in years of drought.? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry<sup>205</sup>On a day where washing was rabbinically forbidden. Yoma Babli 77b, Tosephta 4:5.. If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban<sup>206</sup>Any weekday of the year the mourner and the person in the ban are forbidden to wear leather shoes. The person in the ban has to follow these rules if he ever wants to have the ban lifted. Babli Mo`ed Qaṭan15b. on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av²⁰⁷For everybody..

²⁰⁸This text is not only copied in Yoma, it is shortened from the main source Ma`aser Šeni2:1 (Notes 28–35), and Šabbat9, Notes 122–127.“Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment²⁰⁹Referring to illegal use of heave and dedicated food by non-Cohanim and its replacement by 5/4 of the value taken.. On the Day of Atonement regarding prohibition but not punishment²¹⁰The only biblical prohibitions on the Day of Atonement are eating, drinking, and working. The other two, anointing and sexual relations, are rabbinic and not subject to biblical punishment. But was it not stated, they shall not desecrate²¹¹Lev. 22:15. The verse refers to the non-Cohen who “eats” holy food in error. Babli Niddah32a., to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions²¹²If the verse in Lev. is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegitimately ate and drank heave he should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing.?

From where that there is a clear commandment²¹²If the verse in Lev. is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegitimately ate and drank heave he should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing.? Rebbi Eleazar in the name of Rebbi Simai: Nor did I give from it to the dead²¹³Deut. 26:14.. Where do we hold? If not to bring a casket or shrouds for him, would this be permitted for the living? Since this is forbidden for the living, therefore certainly for the dead. What is permitted to the living but forbidden to the dead? This implies that this is anointing²¹⁴Cf. Sifry Deut. 302. Second Tithe must be consumed; no other use is authorized...

“Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban²¹⁵Babli Mo`ed qaṭan15b. The Yerushalmi version is quoted by Or zarua§277.. There are Tannaim who state, one goes in slippers²¹⁶Latin impilia, -ium(pl/) “felt slippers”. on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers²¹⁷Yebamot12:1, Note 35, Babli Yebamot102b.. Rebbi Isaac bar Naḥman visited Rebbi Joshua ben Levi in the night of the Great Fast²¹⁸The day of Atonement.; he came to him wearing laced shoes²¹⁹A leather sole with a textile upper part held together by laces.. He asked him, what is this? He answered, I am asthenic²²⁰Greek ʼασθενής. Since the rules of not wearing leather shoes are rabbinic, they are waved for health reasons.. Rebbi Samuel bar Naḥman visited Rebbi Joshua ben Levi in the night of a fast day²²¹A rabbinic fast day.; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Shammai walking in the night of a fast day in laced shoes. A student of Rebbi Mana instructed a relative of the Patriarch to wear laced shoes^221aWithout a medical condition which would justify waving the rules.. He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi Joshua ben Levi said, I am asthenic.

²²²From here on there exists a much shortened version in an Ashkenazi ms. (A) published by J. Sussman, Kobez al Yad12(22), 1994, pp. 43ff.“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations²²³Since the Day of Atonement is a day of prayer and by an institution of Ezra prayer was forbidden after sexual relations before immersion in a miqweh, the prohibition of washing should imply the prohibition of sexual relations without the need to spell it out.? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. ²²⁴This text to the end of the paragraph is also from Berakhot3:4 (Notes 167–168) which is the original source. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement²²⁵In Tosephta Kippurim4:5 and Babli 88a the reading is: “Men with qeri(emission of semen) immerse themselves normally on Yom Kippur”; one speaks of a full immersion and “in secret” is not mentioned. The Tosephta is Babylonian formulation.. Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot²²⁶Hence, the interpretation of Rav Huna is incorrect and that of rabbis Yose (the Amora) and Jonah is correct.
Here ends the Yoma text.?

²²⁷Gen. rabba31(17), Tanḥuma Noaḥ11, with different name traditions. Also in A the attributions are different. Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives²²⁸Gen. 6:18.. On his exit sexual relations were permitted to him. What is the reason? Leave the Ark, you, your wife, your sons, and your sons’ wives with you²²⁹Gen. 8:16.. Rebbi Ḥiyya bar Abba said, by their families they left the Ark²³⁰Gen. 8:19.; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated²³¹Babli Sanhedrin108b., Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rebbi Abun²³²In Gen. rabba Abbin. said, it is written, in want and hunger infertile²³³Job30:3.. If you see that want comes into the world make your wife infertile²³⁴Formulated as a general prohibition Babli 11a, Sanhedrin108b.. Rebbi Levi²³⁵Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none. said, to Joseph were born two sons²³⁶Gen. 41:50., when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah²³⁵Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself²³⁷A day of maximal probability of conception; Babli Sotah27a..