meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Talmud/Bavli/Seder Moed/Taanit/English/Sefaria Community Translation.txt"}
text: Taanit
  תענית
  Sefaria Community Translation
  
  
  Taanit
  
  
  
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  Mishnah: When is the time, one should begin to mention “the Power of rains?” Rabbi Eliezer says from the first day of the holiday Rabbi Yehoshua says From the last day of the holiday
  Rabbi Yehoshua said [to Rabbi Eliezer] Since the rain on Succot is a sign of curse, why should it be mentioned in the prayers? Rabbi Eliezer said [to Rabbi Yehushua] Never did I say that one must pray for the rain, but only that it should be mentioned in the following words, "He causes the winds to blow, and the rain to fall in the proper season." He said {Rabbi Yehushua to Rabbi Eliezer} Then should this mention not be said throughout the year?
  We don't ask for the rains, except close to (the time of) rains. Rabbi Yehuda says One who goes in front of the box (i.e. the chazan), on the last day of the holiday of Succos, the last one (chazan for Musaf) mentions, and the first one (chazan for Shachris) doesn't. On the first day of the holiday of Pesach, the first one mentions, the last one doesn't mention.
  What is the Tanna referring to, when he asks "From when". The Tanna refers  [to that Mishnah] which says.
  We mention the power of rain in [the Blessing of] Techiyas Hamesiem, and we ask [for rain] in the Blessing of the Years, and Havdalah in [the Blessing of] Chonain Hadas. And we learn. When is the time, one should begin to mention “the Power of rains?”.
  Then teach it over there, why did he leave it until here?
  But, The Tanna is leaving [A Mishna in Meschtas] Rosh Hashana, as we learnt [there], "And on Succot, we are judged about water". And since it was taught "And on Succot, we are judged about water" [therefore] it was taught When is the time, one should begin to mention “the Power of rains?”
  And let it teach "When is the time, one should begin to mention rain?", what is "the Power of Rain".  Rabbi Yochanan said Because it comes down with strength, as it says, "He makes great things, beyond comprehension, and wonders beyond number." And it is written, "He gives rain on the face of the land, and sends water on the face of the outskirts." 
  What does it mean? Rabbah bar Shila said It comes out from the two words "Comprehension" from the creation of the world.
  It is written over here, ''He makes great things, beyond comprehension'', and it is written over there, "Do you not know, have you not heard, the G-d of the world, Hashem, the creator of the ends of Earth, does not weary, or become tired, His wisdom is beyond comprehension." and it is written, "Who sets mountains with His strength, who is girded with power."    
  And from where do we know [that one should ask for rain] in Davening? Since we learnt in a Baraisa "To love Hashem your G-D, and to serve Him with all your heart" what's the service that is done with the heart? You must say davening. And it is written afterwards, "and I will give rain for your land in the proper time, the early, and the late rains."
  Rabbi Yochanan said [There are] Three keys in the hand of the Holy One, Blessed is He, that are not given over in the hand of a messenger, and these are them: The key of rains, the key of childbirth, the key of revival of the dead. 
  The key of rains, as it is written "Hashem will open for you His good storehouse, the heaven, to give rain for your land in proper time." The key of childbirth from where do we know? As it is written "And G-D remembered Rochel and listened
  
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  To her, Hashem (listened), and He opened her womb. The key of revival of the dead, from where? As it is written, "And you will recognize that I am Hashem, when I open your graves."
  In the West they say, Even the key of livelihood, as it is written "You [G-d] open your hand etc."   And Rabbi Yochanan, what's the reason he didn't consider this one? He could say to you, "Rains are livelihood"
  Rabbi Eliezer said "from the first day of the holiday" etc. They asked a question, Rabbi Eliezer, from where did he learn that? Did he learn it from Lulav or from the pouring of the water?
  He learns it from Lulav. Just as Lulav is by day, so too mentioning [rain] is by day, Or maybe from the pouring of the water?  Just as the pouring of the water is by night, as the master says "And their Karbon Mincha and their libations' is even at night" so too mentioning [rain] can be at night.    
  Come and listen as רבי אבהו said,  "ר' אליעזר doesn't learn except from lulav." There are those that say,  "ר' אבהו learnt this from a tradition". And there those who say,  "He heard it from a baraisa".
  What is the baraisa? From when do we mention rain? רבי אליעזר said,   "From the time of taking the lulav" ר' יהושע said, "From the time of putting it down."
  ר אליעזר said, "Since these four species [lulav, esrog, aravos,   &amp; hadassim] don't come, except to entreat [G-d] for water, just as these four species can't be without water, so to the world can't be without water."
  ר' יהושע said to him, "And isn't rain on Succos only a sign of a curse?"  ר' אליעזר said to him, "I never said to ask for rain rather just to           mention it."                                   And just like revival of the dead we mention all year round, but it will only be in its time, so too we mention the power of rain the whole year and, it's not going to be except in its time, Therefore, if he wants to mention all year round, he can mention it.   רבי says,   "I say from the time one STOPS asking [for rain] so too one should STOP mentioning [rain]." 
  ר' יהודה בן בתירה said, "On the second day of Yom Tov he mentions." ר' עקיבא said, "On the 6th day of Yom Tov he mentions" ר' יהודה said in the name of  ר' יהושע said, "Someone who goes in front of the box [the Chazan],  on the last day of Yom Tov, the last [Chazan of Musof] mentions [rain], and the first [Chazan of Shachris] doesn't mention [rain].  On the first Yom Tov of Pesach the first one mentions, on the last one doesn't mention."   
  It was good what ר' אליעזר said to רבי יהושע.  רבי יהושע would say to you, "All is well with mentioning the revival of the dead because every day is its time, but rain whenever it falls is it its time?" 
  But we have learnt in a Mishnah. If rain fell after the month of Nissan had ended, it is a sign of curse, as it said: is it not the wheat harvest today? etc. [I will call to Hashem and he will send thunder and rain, that you may know and see that your wickedness is great.] 
  ר' יהודה בן בתירה said, "On the second day of Yom Tov he mentions". What is the reason for רבי יהודה בן בתירה? Since we learnt in a baraisa "רבי יהודה בן בתירה said,
  It says about the second day 'and their libations' and about the sixth it says 'and its libations' and about the seventh day it says 'in accordance with their law'. Thus, it has [an extra] Mem, Yud, and Mem, So there is water here.   
  From here is a hint for the pouring of the water from the תורה.
  And what's the difference by the second day that he takes it? That when Torah hints, it hints by the second day, therefore we mention [rain] by the second day. 
  רבי עקיבא said, "On the sixth day he mentions, as it says on the sixth day 'And its libation', the verse is talking about two libations, one is the pouring of the water and one is the pouring of the wine. 
  And one can say they are both about wine? He holds like ר' יהודה בן בתירה as he says, "It hints to water".
  
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  If [Rabbi Akiva] holds like Rabbi Yehuda ben Beseira, then let him say like his (Rabbi Yehuda ben Beseira's) opinion (that the water libations begin on the second day)! Rabbi Akiva holds [that] when the additional water libation is written, it is written by the sixth day.
  It was taught (in a Baraisa): Rabbi Nasan says: "on the holy (altar) a  One of them a water libation, and one of them a wine libation. Say that they are both of wine! If so, let the verse write either "hasech hesech" or "nesech One of water, and one of wine.
  But that which the Mishna says  The water libation is all seven days, Who is it (the author)? If its R' Yehoshua say one day, if its R' Akiva two days, if its R Yehuda Ben Besaira six days?!?!
  Really its (the author) R' Yehuda Ben Besira. And he holds like R' Yehuda of the Mishna. As the Mishna says: R' Yehuda says
  
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  Mishnah: Until when does one pray for the rains? Rabbi Yehudah says: Until the Pesach passes.  Rabbi Meir says: Until the end of Nissan, as is said (Joel 2:23), "and the rain shall fall for you, the early rains and the late rains, in the first".
  
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  § In continuation of Rav Naḥman’s questions of Rabbi Yitzḥak, the Gemara relates: Rav Naḥman and Rabbi Yitzḥak were sitting and eating together at a meal. Rav Naḥman said to Rabbi Yitzḥak: Let the Master say a matter, i.e., share a Torah idea with me. Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said: One may not speak during a meal, lest the esophagus will precede the trachea. Food is meant to enter the esophagus, and when one speaks his trachea opens and the food might enter there. And therefore, one should not speak during a meal, as he might come into the danger of choking.
  
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  They will be like you. So too you, with what shall I bless you? If in Torah, behold (you already have) Torah. If with wealth, behold (you already have) wealth. If with sons, behold (you already have) sons. Rather, May it be (God's) will that those who issue from you will be like you."
  
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  Rav Yehudah said: “The day when rain falls is as great as the day when the Torah was given, as it is said [in Deuteronomy 32:2], ‘My teaching shall drop like rain.’ When Moses said “teaching,” he meant Torah, as it is said of the Torah [in Proverbs 4:2] ‘For I give you sound teaching; do not abandon my Torah.’” Rava said, "Greater than the day the Torah was given, for it says, 'My teaching shall drop like rain'. Who is made dependent on whom? You should say: The small one (My teaching) is made dependent on the great (rain)."
  Rava contrasted: "It is written , 'My teaching shall drop like rain,' and it is written, 'My sayings shall descend like dew.' If a scholar is proper, he is like dew. If not, drop him like rain."
  It was taught in a bareita: Rabbi Benaah says, "Whoever is involved in Torah [study] for its own sake, it becomes a potion of life for him, as it says (Proverbs 3:18): 'It is a tree of life for them that hold on to it.' And it says (Proverbs 3:8), 'It shall be health to thy navel.' And it says (Proverbs 8:35), 'For those who find me, find life.' And whoever is involved in Torah [study] not for its own sake, it becomes a potion of death for him, as it says, 'My teaching shall fall like rain,' and falling only means killing, as it says, 'and they shall break [drop] the heifer’s neck there in the valley.'"
  Said Rabbi Yirmiya to Rabbi Zeira, "Let the master bring a teaching." He said [back] to him, "My heart is faint and I can not." "Let the master say a homiletical teaching (<i>aggada</i>)." He said to him, "Rabbi Yochanan said like this, '[About] that which is written (Deuteronomy 20:19), "as man is a tree of the field," and is man a tree of the field?
  But rather because it is written (Deuteronomy 20:19), "as from it you shall eat and you shall not cut it down," and it is written (Deuteronomy 20:20), "it will you destroy and cut down." Behold, how is this? If he is a proper Torah scholar, "from him shall you 'eat'  and you shall not cut him down"; and if not, "him will you destroy and cut down."'"
  Rabbi Chamma said, (Rabbi) Chanina (said), "What is [the meaning of] what is written (Proverbs 27:17), 'Iron sharpens iron?' To say to you [that] just as [in the case of] iron, one sharpens its fellow; so too two Torah scholars sharpen each other in [matters of] Halacha (law)." 
  Rabbah bar bar Channah said, "Why are words of Torah compared to fire, as it is said (Jeremiah 23:29), '"Are thus not My words like fire," spoke the Lord?' To say to you [that] just as [in the case of] fire, it does not kindle by itself; so too words of Torah do not survive by oneself.
  And this is that which Rabbi Yossi bar Chanina said, "What is [the meaning of] what is written  (Jeremiah 50:36), 'A sword upon the impostors (<i>badim</i>) and they will become foolish?' A sword on the haters of the Torah scholars that are involved one by one (<i>bad bevad</i>) in Torah [study]. And not only that, but they will become foolish; as it is said, 'and they will become foolish.' And not only that, but they sin -
  it is written here, 'and they will become foolish,' and it is written there (Numbers 12:11), 'that we have become foolish and that we have sinned'; and if you want, I will say from here: 'The princes of Tsoan have become foolish, [etc.] and they have misled Egypt' (Isaiah 19:13).
  Rav Nachman Bar Yitzchak said,  "Why are words of Torah compared to wood (a tree), as it is said (Proverbs 3:18), 'It is a tree of life for them that hold on to it?' To say to you [that] just as [in the case of] wood, a small [piece of] wood kindles the large [one]; so too small Torah scholars sharpen the great ones." And this is that which Rabbi Chanina said, "I have learned a lot from my teachers, and from my friends more than from my teachers; but from my students more than all of them."
  Rabbi Hanina Bar Papa contrasted:  It is written "toward the thirsty bring water (Isaiah 21:14)", and it is also written "woe, all that are thirsty go to water (Isaiah 55:1)".  If a student is worthy "toward the thirsty bring water" and if not "woe, all that are thirsty go to water."
  Rabbi Hanina Bar Hama contrasted:  It is written "let your wellsprings spread forth (Proverbs 5:16)", and it is also written "let them be yours alone (Proverbs 5:17)".  If a student is worthy  "let your wellsprings spread forth (Proverbs 5:16)", and if not, "let them be yours alone (Proverbs 5:17)".
  Rabbi Hannina Bar Idi said  "Why are words of Torah likened to water, as it is written "woe, all that are thirsty go to water (Isaiah 55:1)"? To say to you  just as water descends from a high place to a low place, so to words of Torah endure only in someone whose mind is lowly.
      
  It is as the daughter of Caesar said to Rabbi Yehoshua ben Channinah, "Can glorious wisdom be [encased] in an ugly vessel?" He said to her, "Does your father put his wine in a earthenware container?" She said to him, "In what should he place it?"  He said to her, "You who are important [people] should place it in vessels of gold and silver."
  She went and said this to her father. He had the wine placed in vessels of gold and silver and it soured. [His servants] came and told him. He said to his daughter, "Who told you this?" She said to him, "Rabbi Yehoshua ben Channinah." They had him called. [Caesar] said to him,  "Why did you tell her this?" He said to him, "Just like what she said to me, I said to her."
  
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  Rabbi Chama the son of Chanina said, "The day of rain is as great as the day of the creation of heaven and earth, as it says, 'Heavens, drop down from above, and let the sky pour forth righteousness; let the earth open and flower salvation, and righteousness will grow along with it- I am G-d, I have created it.' 'I have created them,' it did not say, but rather, 'I have created it [indicating that rain and the  whole world are a singular creation].'" 
  Rav Oshaiah said,  "The day of rain is so great that even salvation increases and grows on it (the day), as it says, 'Let the earth open and flower salvation.'"  
   
     
  Rav Chisda said, "The rains do not stop, except for when there is a nullification of priestly gifts and tithes, as it says, 'Aridity, and also heat, steal from the days of snow.'" What does this mean? It was taught in the academy in Rabbi Yishmael, "Because of the things that I commanded you in the days of the sun, which you did not do, the days of snow in the rainy season will be stolen from you."
  Rav Shimon the son of Pazi said, "The rains do not stop, except because of the tellers of slander, as it says, 'The north wind births rain, and angry faces (birth) private language.'"
  Rav Sela said, "Rav Himnuna said: 'The rains do not stop, except for when there is arrogance, as it says, 'And the showers have been stopped, and the latter rains did not take place, for you had the forehead of a harlot {and refused to be ashamed}.'" Rav Sela also said, "Rav Himnuna said,  'Every man who is arrogant, in time will be caught up in sin, as it says (of the arrogant): 'And you had the forehead of a harlot.'" Rav Nachman said, "It is known that he (the arrogant one) is already caught up in sin, as it says, 'You had [the forehead of a harlot],' and not 'You will have.'"
  Rabba the son of Rav Huna said, "Every person who is arrogant may be called an evildoer, as it says, 'The arrogant man [can be called] an evildoer in his face.'" Rav Nachman the son of Yitzchak said, "You are allowed to hate him [the arrogant one], as it says, 'and the arrogant of face shall change.' Do not read 'shall change (Yeshuneh),' but 'shall be hated (Yisanei).'"
  Rav Katina said, "The rain does not stop, except for when there is a nullification of Torah [study], as it says, 'with laziness shall the beams be injured" . Because of the laziness in Israel, that they didn't study Torah, the enemies of the Holy One, Blessed be He (euphemism for Israel), were injured, and there is such term as injury except for poverty, as it says, 'if he be poorer than his worth,' and there is no such term as beams except for the Holy One, Blessed be He, as it says, 'he who chills with water his higher dwelling.'"
  Rav Yosef quoted from the following, "'And now they shall see no clear light in the heavens, but a spirit shall pass and purify them,' and there is no such term as light except for Torah, as it says, 'For a candle is the commandment, and the Torah is a light.' "Clear in the Heavens:" it was taught at the school of Rabbi Yishmael, Even in the time that the sky is made clear to bring dew and rain, a spirit passesand purifies them.
  Rav Ami said, "The rain does not stop, except for when there is the sin of robbery, like it says, 'Because of palms, light was covered,' which means that because of the sin of palms, the light was covered. There is no such term as palms except for armed robbery/violence, as it says, 'And from the violence in their palms'. There is no light, except for rain, as it says, 'a cloud will scatter its light.
  How do we fix [the problem of insufficient rain and robbery]? Increase in prayer, As it says, 'And he commanded about her regarding a touch' and their is no touching except for prayer, as it says, 'And you, do not pray on behalf of this people, and do not come into contact with me."
  Rav Ami also said,  "What does it mean, 'If the iron be blunt, then it is not damaged on the surface?' If you have seen a sky as blunt as iron, [shut up] from giving dew and rain, it is because of the deeds of the generation, that they secretly damage [society], as it says, 'it is not damaged on the surface.'
  "How do they fix it? They should increase in mercy, as is says (in the continuation of the last verse), 'Then one should increase strength, and the direction of wisdom is profitable'. If they had acted in a proper manner originally [then they would not need mercy]."
  Reish Lakish said, "If you have seen a student... {continued next daf}
  
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   Three good leaders stood for Israel and these are them Moses, Aaron and Miriam. And three good gifts were given into their hands and these are them Well and cloud and manna the well because of the merit of Miriam, the pillar of cloud because of the merit of Aaron and the manna because of the merit of Moses. Miriam died and the well disappeared, as it is said (Numbers 20:1) "And Miriam died there." And it is written afterward and there was no water for the community and it returned because of the merit of both of them.
  Aaron died and the clouds of glory disappeared as it is written (Numbers 21:1), "And the Canaanite King of Arad heard."  What did he hear?  He heard that Aaron had died and the clouds of glory had disappeared and he thought permission had been  given him to war against Israel. 
     
      
   
  .Rav Huna bar Manoach,Rav Shmuel bar Idi and Rav Chiya from Vatanya would regularly attend the classes held by Rava. When Rava passed away, they came to the classes held by Rav Papa. Whenever he imparted a teaching that did not seem logical to them, they would signal this to each other. Rav Papa became distressed.
  
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  They read the following verse in his dream; "And I have removed the three shepherds"(Zecharia.11:8)(implying that the three rabbis were about to be removed from the world). The next day, when they took leave of him (Rav Papa told them: Go rabbis, in peace.
  Rav Shimi bar Ashi used to attend (the classes) of Rav Papa. He would ask him many questions (alternatively, point out difficulties).  One day, (Rav Shimi) saw (Rav Papa) falling on his face, He heard him saying,  "May the Merciful One save me from the humiliation of Rav Shimi”. He (Shimi) took a vow of silence and questioned him no more.
  
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  On the third of Mar Cheshvan we begin asking for rain Raban Gamliel says On the seventh, fifteen days after the holiday (Succot), in order that the last people in Israel will reach the river of Perat.
  
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   if he went from one inn to another.
  Rav Papa would eat a loaf of bread every Parsah; he held it is because of intestines.
  Rav Yehuda said, "Rav said, 'All who deprive themselves of food in years of famine are saved from an unusual (difficult) death, as it is stated (Job 5:20), "In famine, you are redeemed from death." "From famine" is what it should have [stated]. Rather, it means to say, In reward for depriving himself of food in years of famine, he is saved from an unusual death.'"
  Reish Lakish says, "It is forbidden for a man to engage in marital relations during years of famine, as it's stated (Genesis 41:50), 'And to Joseph were born two sons before the year of famine came.'" It was taught,  "Those spared of children (childless couples) [are allowed] to engage in marital relations during years of famine." 
  The rabbis taught, "At the time that Israel is encompassed by trouble and one of them separates [from the community], two ministering angels that accompany a man come and place their hands upon his head and say,  'This Mr. x who separated from the community, shall not see in the comforting of the community.'"
  A different teaching: At the time that the community is encompassed by trouble, a man should not say, "I will go to my house and eat and drink and peace to you, my soul." And he if does this, about him the verse states (Isaiah 22:13), "And behold, joy and happiness, the killing of oxen and the slaughtering of sheep, the eating of meat and the drinking of wine – 'eat and drink, for tomorrow we will die.'" What is written after it? "And the Lord of Hosts revealed in my ears, 'This iniquity will not be atoned for you until you die'" (Isaiah 22:14).
  To here is the measure of the intermediate ones, but [about] the measure of evildoers, what is written? "Come and I will get wine and we will fill ourselves with ale, and it shall be like this tomorrow" (Isaiah 56:12).  What is written after it? "The righteous man perishes, and no man places it to his heart [... that] it is because of the evil that the righteous man is gathered" (Isaiah 57:1).
  
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  Rafram bar Pappa said that Rav Chisda said, "Anything that is as a result of mourning - for example, the 9th of Av and a mourner - it is forbidden [to bathe] whether in hot water or whether in cold water. Anything that is as a result of [avoiding] enjoyment - for example, a public fast - in hot water, it is forbidden, in cold water, it is permissible."
  Rav Idi bar Avin said, "We have even also learned, 'And [on a public fast] we lock up the bathhouses [that function with hot water].'" Abbaye said to him, "And if it was forbidden with cold water, should it have taught, 'We dam up the rivers'?"
  Rav Shisha the son of Rav Idi said, "This is what was difficult to my father [and the reason he felt one could make an inference about cold water]: How is it? We learned, 'It is forbidden to bathe [on a public fast].' Why [then] do I need 'we lock up the bathhouses'? But rather is it not that we understand from it, in hot water, it is forbidden, in cold water, it is permissible?"
  Let us say that [the following] supports him: "All those obligated to undergo immersion, can immerse in their [regular] way, whether on the Ninth of Av or whether on Yom Kippur." In what ? If we say, it is in hot water, is there [such a possibility]? They are 'drawn' [and so, unfit]!
  But rather, is it not with cold water, and those obligated to undergo immersion, yes, [but] other people, no? Rav Chana bar Katina said, “This statement is only needed for the hot springs of Tiberius [which are fit for immersion but not cold].”
  If so [that cold water is then permitted to all], I will say the end of [the bereita], “Rabbi Chanina, the Deputy High Priest, said, ‘The [mourning for the] house of our Lord is worthy to lose an immersion once a year.’” And if you say that cold water is permissible, let him wash in cold water! Rav Pappa said, “[That was] in a place where cold water is not [commonly] found.”
  Come and hear [a proof], “When  they said [on a public fast] it is forbidden concerning work, they only said it during the day, but during the night, it is permissible;  when they said that it is forbidden regarding wearing shoes, they only said it in the city, but on the road, it is permissible.  Behold, how is this? When he goes on the road, he puts on his shoes. When he goes into the town, he removes them.  When they said it is forbidden concerning bathing, they only said it for all of his body, but his face, hands and feet are permissible. And so [too] do you find with someone excommunicated and with a mourner.”
  Is [this last statement] not going on all [of the items listed above] and with what are we dealing?  If we say it is hot water, are the face, the hands and the feet permissible? But behold, Rav Sheshet said, “A mouner is forbidden to place his finger in hot water.” But rather is it not in cold water?
  No. Really, it is in hot water. And that which was an objection for you, “And so [too] do you find with someone excommunicated and with a mourner,” is going on the rest [of the cases, but not on bathing].
  Come and hear [a proof], as Rabbi Abba the priest said in the name of Rabbi Yose the priest,  “It once happened that the sons of Rabbi Yose ben Rabbi Chanina died and he bathed in cold water all seven days [of the mourning period].” Over there, it was when his mourning periods overcame him. As it is taught, “When his mourning periods overcame him, one after another - [if] his hair got heavy, he may lighten it with a blade and wash his clothing with water.”
  Rav Chisda said, “’With a blade,’ but not with scissors; ‘with water,’ but not with lye and not with sand.” 
  Rava said, “A mourner is permitted to bathe in cold water all seven days, just as it is with [the consumption of] meat and wine.” It was challenged:
  
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  "Our brothers, it is not sackcloth and fasting (that) cause (God to forgive sins).  Rather, repentance and good deeds cause (God to forgive).  Thus we find with the people of Nineveh, as it was not said about them: 'And God saw their sackcloth and fasting,' but rather, 'And God Saw their deeds, for they had turned from their evil way' (Jonah 3:10).
  
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  It was taught, RabbI Elazar ben Parta said, “From the day that the Temple was destroyed, the rains have become shriveled for the world. There is a year when the rains are plentiful and there is a year when the rains are sparse. There is a year when the rains fall in their time and there is a year when the rains don’t fall in their time.
  A year when the rains fall in their time, to what is it similar? To a servant whose master gives him his provisions on Sunday. It comes out that the dough is baked as it is should be and eaten as it should be. A year when the rains don’t fall in their time, to what is it similar? To a servant whose master gives him his provisions on the eve of the Shabbat. It comes out that the dough is baked not as it should be and eaten not as it should be.
  A year when the rains are plentiful, to what is it similar? To a servant whose master gives him his provisions at one time. It comes out that the mill grinds from the <i>kor</i> (a bulk quantity) what it grinds from the <i>kav</i> (a small quantity), and it comes out that the dough consumes from the <i>kor</i> what it consumes from the <i>kav</i>.
  A year when the rains are sparse, to what is it similar? To a servant whose master gives him his provisions a little at a time. It comes out that what the mill grinds from the <i>kor</i>, it grinds from the <i>kav</i>, and it comes out that what the dough consumes from the <i>kor</i> it consumes from the <i>kav</i>.”
   Another explanation: At a time when its rains are plentiful, to what is it similar? To a man who is kneading clay: If he he has much water, the water does not finish and the clay is properly kneaded; if he has little water, the water finishes and the clay is not properly kneaded.
  
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  Achiyah the Shilonite cursed [Israel] as a reed. He said to Israel, "ADONAI will strike down Israel as the wavering reed,"(1 Kgs, 14:15) for as the reed stands in a watery place, sprouts shoots, and has abundant roots, so even if all the winds in the world come and blow against it, it will not shift from its place, but rather it will sway to and fro with them. When the wind settles, the reed yet stands upright in its place.
   
  Our Rabbis have taught: ... A person should always be soft like a reed and not hard like a cedar.  It once happened that R. Eleazar the son of R. Simeon was coming from Migdal Gedor, from the house of his teacher, and he was riding his donkey by the river and he felt a great happiness and full of himself because he had studied a lot of Torah 
  
  Daf 20b
  
  A particularly ugly man happened upon him  and said to him,  Peace be upon you, Rebbi,  and he [R. Eleazar) did not respond.  He said to him,  Good for nothing! How ugly this man is!  Are all the people of your city as ugly as you are?  The man said:  I do not know, but go and tell the artisan who made me, how ugly is the vessel which you have made.  When he [R. Eleazar] acknowledged, in his gut, that he had done wrong he got down from his donkey and prostrated himself before the man and said to him,  I submit myself to you; forgive me.  He said to him:  I will not forgive you until you go to the artisan that created me and tell him: How ugly is the vessel that you created. 
  He [R. Eleazar] walked behind him until he reached his city.  When his fellow citizens came out to meet him greeting him with the words,  ‘Peace be upon you Rabbi and teacher,’  the man asked them,  ‘Who are you calling Rebbi, Rebbi’?  They replied, ... ‘The man who is walking behind you.’  He said to them:  ‘If this man is a Rabbi, may there not be any more like him in Israel’!  They asked him:  ‘Why’?  He replied:  ‘He did such and such to me.'  They said to him:  ‘Nevertheless, forgive him, for he is a man of great Torah learning.’ 
  The man replied:  ‘For your sakes I will forgive him,  but only if he does not make a habit of acting this way.’  Immediately, R. Eleazar son of R. Simeon entered [the Beit Midrash] and expounded,  A man should always be soft like a reed and not hard like a cedar. And for this reason the reed merited that of it should be made a quill for the writing of the Torah scroll, phylacteries and mezuzot.
  
  Daf 21a
  
  
      
            
     
     
    
    
  It was said about Nahum of Gamzu that he was blind in both eyes and whithered in both hands and amputated in both feet and his whole body was covered with boils. He was located in a rickety house and the legs of his bed were placed in bowls of water so that ants would not climb up onto him. Once, [his bed was placed in a rickety house] his students wanted to move his bed and then to remove the household vessels. He said to them, "My sons, remove the vessels and then remove the bed for I am certain that so long as I am in the house, it will not  fall." They removed the vessels and then they removed the bed and the house fell.
  His students said to him, "Master, Since you are completely righteous, how did you come to this state?" He said to them, "My sons, I caused it to myself. For once I was walking on the road to my father-in-law's house and I had three loaded donkeys with me, one loaded with food, another with drinks, and another with delicacies. A poor person approached and stood before me in the road and said to me, "Master, feed me!" I said to him, "Wait until I've unloaded the donkey." I did not finish unloading the donkey before he died!
  I went and fell on his face and said, "My eyes that were not compassionate to your eyes should go blind! My hands that were not compassionate to your hands should whither! My legs which were not compassionate to your legs should be amputated!" And my conscience wasn't satisfied until I said, "Let my whole body be covered with boils!" They said to him, "Woe to us that we've seen you thus!" He said to them, "Woe to me if you hadn't seen me thus."
   Once the Jews wanted to send a gift to the House of the Caesar. They said, "Who should go?" Let Nachum of Gamzu go since he is experienced with miracles. They sent in his hand a chest full of precious stones and pearls. He went and spent the night in an inn. That night the innkeepers got up and took the chest and filled it with dust. (The next day, when he saw it, he said,  "This is also for the best."
  When he arrived there [they opened the chest and saw that it was full of dust]. The king wanted to kill them all. He said, "The Jews are laughing at me!" [He said, ["This is also for the best."] Elijah came and disguised himself as one of them. He said to him, "Perhaps this is dust from the dust of Abraham their father that when you throw the dust in the air it becomes swords and clay becomes arrows. As it says, "He shall make His sword like dust and His bow will spread like straw."(Isaiah 41:2)
  There was one city that they were not able to conquer. They tested the dust on it and conquered it. They went up to their treasury and filled the chest with precious stones and pearls. And they send him off with great honor.
  When they arrived, they spent the night at the same inn. They said to him, "What did you bring with you that they treat you with so much honor?" He said to them, "I brought only what I took from here." They demolished their inn and brought it to the House of the King. They said to him, "That dust that came here was from us!" They tested it and did not find it miraculous so they killed the innkeepers.
  
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  Bye and bye, these two brothers came. [Eliyahu] said to [Rabbi Beroka], These are also [destined for] the world to come. He went towards them. He said to them, "What is your occupation?" They said to him, "We are jokers; we [cheer up] those who are sad. And also, when we see two [people] that have a spat between them, we exert ourselves and make peace [between] them." 
  
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  At their time: Wednesday nights and Shabbat nights [when the rain would not disrupt people's routines]
  As we found in the days of Shimon b' Shetach, when rain would fall on Wednesday nights and Shabbat nights, until the wheat was the size of kidneys, and the barley like olive pits, and the lentils like golden denarii [currency], and the made a model of these to demonstrate to later generations how much [damage] a sin causes, as it says (Isaiah 5:25) 'Your iniquities have disrupted these things, and your sins have prevented good from you'. 
  And so we found in the days of Herod, when they were busy building the Temple, and rain would fall at night, and the next day, the wind would blow, and the clouds would disperse, and the sun would shine, and the nation would go out to their work, and they would know they were engaged in sacred handiwork.
   Our Rabbis taught:  Once most of [the month of] Adar had passed and no rain had fallen.  They sent to Choni the Circle-Maker,  "Pray and the rain will fall."  He prayed, and it didn't rain.  He compassed a circle and stood in the middle of it in the way that Habakuk the prophet did, as it says (Habakuk 2:1) "I will stand upon my watch, And set me upon the tower etc." 
  He said before Him  "Master of the Universe,  your children turn their faces towards me, for I am like a householder before you. I swear by your great name that I will not move from here until you have mercy on your children!"  The rain began to drip. His students said to him "Rabbi, we look to you so we don't die! It seems to us that the rain is only falling to release you from your oath."
  He said "I did not ask for this, but for rain to irrigate the cisterns, the fields, and the caves!" It fell in torrents such that every drop could fill the mouth of a barrel, and the sages measured that no drop was less than a log. His students said to him "Rabbi, we look to you so we don't die! It seems to us that the rain is only falling to destroy the world."
  He said before Him "I did not ask for this, but for rains of grace, blessing, and abundance." It fell as he decreed until the whole nation went up to the Temple Mount on account of the rains. They said to him "Rabbi, just as you prayed for it to fall, pray for it to go away." He said to them, "I have a tradition that we don't pray about excess goodness.
  Nevertheless, bring me a thanksgiving bull." They brought him a thanksgiving bull. He placed both his hands on it and said before Him "Master of the Universe, your people Israel that you brought out of Egypt can not handle either excess goodness or excess hardship. When you are angry at them them they can't withstand it and when your goodness flows  upon them they can't withstand it. May it be your will that the rain should stop and there should be respite in the world." Immediately the wind blew, the clouds dispersed, and the sun shone. And the people came out to the field and collected truffles and mushrooms.
  Shimon ben Shetach sent to him "If you weren't Choni, I would institute an excommunication on you for if these years were like the years of Elijah, in which the keys of rain were in Elijah's hand, would not the name of Heaven have been desecrated through you?
  But what will I do to you, for you sin against the Omnipresent and he does as you wish like a son who sins against his father and he does as he wishes, and he says to him 'Father take me to bathe in hot water, wash me in cold water, give me nuts, almonds, peaches, and pomegranates!' and he gives them to him. And the verse says regarding you (Proverbs 23:25) 'Let thy father and thy mother be glad, and let her that bore thee rejoice.'"
  ....   
  
  
  Said Rabbi Yochanan, "All the days of that righteous one, he was troubled about this verse (Psalme 126:1), 'A Song of Ascents: With the Lord's return of the captivity of Zion, we will be like dreamers.' He said, 'Is there someone who can fall asleep for seventy years in a dream?'
  One day, he was walking on the road and saw a certain man that was planting a carob tree. He said to him, 'How many years until this [tree] will be laden [with fruit]?' He said to him, 'Until seventy years.' He said to him, 'Is it obvious to you that you will live [another] seventy years?' He said to him, 'That man found the world with carob trees. In the same way as my fathers planted for me, I will also plant for my children.'
  He sat and wrapped bread (ate his meal). Sleep came to him and he fell asleep. A boulder encircled him and he was shielded from the eye [of others] and he fell asleep for seventy years.  When he got up, he saw a certain man that was plucking [the fruits of the carob tree].  He said to him, 'Are you the one that planted it?' He said to him, 'I am the son of his son.' He said to him, 'It is understood from this that I fell asleep for seventy years.' He saw that his donkey had given birth to several generations.
  He went to his home and he said to them, Is the son of Choni the Circle-maker alive? They said to him, 'His son is not, but the son of his son is.' He said to them, 'I am Choni the Circle-maker.' They did not believe him. He went to the study hall and he heard the rabbis who were saying. 'Our discussions are as clear as in the years of Choni the Circle-maker. Since when he would come to the study hall, he would answer all the questions that the rabbis had.' He said to them, 'I am he.' They did not believe him and they did not give him the respect that was appropriate. His feelings were upset and he prayed for mercy and died." Said Rava, "That is what [is meant by that which] people say, 'Either companionship or death.'"
  
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   ...That Rabba Bar Huna said:  
      
  Another story is told:  Rabbi Eliezer prayed before the ark and said 24 blessings but was not answered. Rabbi Akiva prayed after him and said, "Our Father, our King, we have no king but you! Our Father, our King, on your own account have mercy on us!" and the rains fell. The rabbis murmured against him. A heavenly voice called out saying, "Not because this one (Akiva) is greater than this one (Eliezer), rather because this one (Akiva) is forbearing (with others) and this one (Eliezer) is not forbearing."
  
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  Daf 29a
  
  "You wanted to destroy this house; [with] your hand, I have compensated you."
  (Mishnah:) On the ninth of Av, it was decreed upon our forefathers that they would not enter the land- From where do we know this? As it is written, "And it was in the first month, in the second year, on the first day of the month, the Tabernacle was erected (Exodus 40:17)." And the Master said, "[During] the first year, Moses built the Tabernacle; [during] the second year, he erected the Tabernacle and sent the spies." And it is written, "And it was in the second year, in the second month, on the twentieth day of the month, the cloud ascended from on top of the Tabernacle of Testimony (Numbers 10:11)," and it is written, "And they journeyed from the Mountain of G-d, a distance of three days (Numbers 10:33)."
  Rabbi Chama the son of Chanina said, "[On] that very day, they strayed from following G-d." And it is written, "And the mixed multitude among them desired a desire, and they returned and [caused] the Children of Israel to cry also...[leading up to the story of the quail, which is described in the next line] (Numbers 11:4)" And it is written, "[And the quail fell] until a month..." which makes gives you the twenty-second of Sivan [using addition].
  And it is written, "And Miriam was quarantined for seven days (Numbers 12:15)," which gives you the twenty-ninth of Sivan, and it is written, "Send for yourself men (Numbers 13:2)."
  And it has been taught, "On the twenty-ninth of Sivan, Moses sent spies," and it is written, "And they returned from exploring the land at the end of forty days (Numbers 13:25)." These forty days are one too many!
  Abayye said, "Tamuz of that month was full [with an extra thirtieth day], as it is written, "They called upon me a festival to break my youths (Lamentations 1:15)."
  And it is written, "And the whole community raised [their voices], and they gave their voices and the nation cried that night (Numbers 14:1)." Rabba said, "Rabbi Yochanan said, '(That very day was the ninth of Av Said to them the Holy One, Blessed be he,  'You wept a weeping for no reason, (therefore )I will institute for you a weeping for generations.''"
  (Mishnah:) The first Temple was destroyed- as it is written, "And in the fifth month on the seventh day of the month, being the nineteenth [year] of the reign Nebuchadnezzar King of Babylon, came Nebuzaradan, the Chief Executioner, servant of the King of Babylon, to Jerusalem, and he burnt the House of G-d (II Kings 25:8)," and it is written, "And in the fifth month, on the tenth of the month, being the nineteenth [year] of the reign of Nebuchadnezzar, King of Babylon, came Nebuzaradan, the Chief Executioner, [and] stood before the King of Babylon in Jerusalem... (Jeremiah 52:12)."
  And it was taught, "It is impossible to say the seventh [was the true date of the destruction], for already it was said about the tenth; and it is impossible to say the tenth [was the true date], for already it was said about the seventh. How [do we resolve this contradiction]? On the seventh, gentiles entered the Sanctuary, and they ate and befouled it on the seventh, eighth, and ninth. close to nightfall [on the ninth], they set upon it the fire, and it burnt continuously all the entire day, as it is said, "Woe to us, for the day has gone, for the shadows of the evening are stretched out (Jeremiah 6:4)."
  And this is [the reasoning] that Rabbi Jochanan said, "If I had been in that generation, I would not have established it [on the ninth] but rather on the tenth, because most of the Sanctuary was burnt on it." And the Rabbis [reasoning was that] the earliness of suffering was preferred.
  And regarding the Second [Temple], from where do we know this? As it is taught, We roll favor to a favorable day and guilt to a guilty day. (we enumerate meritorious events on favorable days and guilt to days of guilt and sin)
  They said, "When the Temple was destroyed the first time, that very day was the evening of the Ninth of Av, and it was just after the Sabbath, and it was just after the Sabbatical Year, and it was the watch of [the family of] Yehoyariv, and the Levites were saying [their sacred] song, and standing on their platform. And what was the song they were saying? "And He returned to them their iniquity, and in their evil He shall cut them off; (Psalms 94:23)". And they did not have enough [time] to say [the end of the verse:] "Our G-d, Hashem, shall cut them off (ibid.)," until the gentiles came and captured them. And so too with the Second [Temple]
  (Mishnah:) Beitar was captured- this is a tradition.
  (Mishnah:) The city (Jerusalem) was plowed It was taught, When the wicked Turnus Rufus destroyed the Sanctuary, a decree was placed upon Rabban Gamaliel for execution. One officer came and stood up in the House of Study and said, "The man of high stature (literally the ring barer/man of the big nose) is requested, the man of high stature is requested." Rabban Gamaliel heard this. He went and hid from him.
  He (the officer) approached him (raban Gamliel) secretly. He (the officer) said to him (raban gamliel), "If I save you, will I enter the World to Come?" He (the officer) said to him (raban gamliel), "Yes." He said to him, "Swear to me." He swore to him. He (the officer) went up to a roof, fell, and died. And it was a tradition [among the Roman Military], that if they had decreed a decree and one of them died, they would annul that decree. A heavenly voice went out and said, "This officer is invited to the Life in the World to Come.
  Our Sages taught, When the First Temple was destroyed, groups of young priests gathered with the keys of the Sanctuary in their hands, and they ascended to the roof of the Sanctuary and they said before Him: "Master of the Universe! Seeing as we are not worthy to be trustworthy curators, let the keys be given to you." And they threw them towards the Heavens. And the form of a palm appeared, and took them, and they jumped and fell into the fire.
  And upon them Isaiah lamented, "The burden concerning the Valley of Vision. What ails you now, that all of you have gone up to the roofs? You are full of uproar, a tumultuous city, a joyous town! Your corpses are not corpses of swords, and not the killed of battle (Isaiah 22:1)." Even the by Holy One, Blessed be He, it was said, "Kir shouting, crying at the Mount (Isaiah 22:5)."
  (Mishnah:) Once Av has entered, we decrease in happiness, etc. - Rabbi Judah the son of Rabbi Samuel the son of Shilat said in the of Rav, Just like as soon as Av has entered, we decrease in happiness, so too as soon as Adar has entered, we increase in happiness.
  
  Daf 29b
  
  Rav Papa said, "Therefore, an Israelite who has a court case in a gentile court should avoid it in Av, for [then] his luck is bad, and find time in Adar, for [then] his luck is good."
  "To give you a future and hope (Jeremiah 29:11)"- Rabbi Yehudah the son of Rav Shmuel the son of Shilat said in the name of Rav, "These are palm trees and flax utensils." "And he said, 'The smell of my son is like that of a field which G-d has blessed (Genesis 27:27)"- Rabbi Yehudah the son of Rav Shmuel the son of Shilat said in the name of Rav, "Like a field of apples."
  (Mishnah:) During the week that the Ninth of Av falls on, it is forbidden to have a haircut and to launder- Rabbi Nachman said, "They only taught [this rule] about laundering to wear, but to launder and put down [the garment, without wearing it,] is permissible. Rabbi Sheishet said, "Even to launder and leave [the garment is forbidden].
  
  Daf 30a
  
  
        
   
      
       
    
          
        
      
    
   
   
  He should not eat meat or drink wine: It was taught, "A mourner may eat cured meat and drink wine from its pressing vat."  "Cured meat" - until when [is it considered fresh meat even though it is being cured]? Rav Chinna bar Kahane said in the name of Shmuel,  "All the time it is (it is not) [still] like the peace offerings."
   "And wine from its pressing vat" - until when [is it still considered form the vat]? All the time it is frothing. It was taught, "Frothing wine does not have [the possibility of the prohibition] of uncovered [wine]. And how much is its frothing? Three days."
  Rav Yehuda said that Rav said, "Such was the custom of Rabbi Yehuda beRebbi Ilaaye: On the eve of the Ninth of Av, they would bring him dry bread with salt and he would sit
  
  Daf 30b
  
  between the furnace and the oven and eat, and drink a pitcher of water upon [the dry bread] and he would be similar to someone whose dead was laying in front of him."
  It was taught there, "In a place where they were accustomed to do work on the Ninth of Av, they may do [it]; in a place where they were not accustomed to do work, they may not do [it]; and in all places, Torah scholars refrain. Rabbi Shimon ben Gamliel says, 'Really, every person should make himself be like a Torah scholar.'" It was also taught thusly, "Rabbi Shimon ben Gamliel says, 'Really, a person should make himself be like a Torah scholar so that he fasts.'"
  It was taught otherwise, "Rabbi Shimon ben Gamliel says, 'Anyone who eats and drinks on the Ninth of Av is as if he eats and drinks on Yom Kippur.' Rabbi Akiva says, 'Anyone who does work on the Ninth of Av does not ever see a sign of blessing.'
  and the sages say, 'Anyone who does work on the Ninth of Av and does not mourn over Jerusalem will not see its rejoicing, as it is stated (Isaiah 66:10), "Rejoice with Jerusalem and be glad with her, all who love her; be gleeful with glee, all who mourn over her."' From here, they said, 'Anyone who mourns over Jerusalem will merit to see her rejoicing; and who does not mourn over Jerusalem will not see her rejoicing.'" It was similarly taught thusly,  "Anyone who eats meat and drinks wine on the Ninth of Av, about him the verse states (Ezekiel 32:27), 'and whose iniquities were upon their bones.'"
  Rabbi Yehuda obligates turning over the bed and the sages did not concede to him: It was taught, "They said to Rabbi Yehuda, 'According to your words, what will be with pregnant women and nursing women?' He said to them, 'Even I did not say, except concerning  one who is able [to fast].'"
  It was similarly taught thusly, "Rabbi Yehuda conceded to the sages concerning one who is not able, and the sages conceded to Rabbi Yehuda concerning one who is able." What is [the disagreement] between them? What is between them is [the obligation to turn over] other beds [besides the one he uses].
  As it is taught, "When they said to turn over the bed, not only his bed does he turn over, but rather all of the beds does he turn over." Rava said, "The law is like our teacher: 'and the sages did not concede to him' - at all."
  Rabbi Shimon ben Gamliel said,  "Never were there days as good for Israel as the Fifteenth of Av and Yom Kippur": It is fine with Yom Kippur, since it has forgiveness and pardoning upon it - it is the day upon which the second set of tablets were given;  
  but the Fifteenth of Av, what is [its significance]? Rav Yehuda said that Shmuel said, "It is the day that the tribes were permitted to come one into another [in marriage]."
  What is [this] expounded [from]? "This is the matter that the Lord commanded to the daughters of Tselophad, etc." (Numbers 36:6) - this matter will only be practiced for this generation. 
  Rav Yosef said that Rav Nachman said, "It is the day that the tribe of Binyamin was allowed to come [into] the congregation [in marriage], as it is stated (Judges 21:1), 'And the men of Israel swore at Mitspeh, saying, "Not a man of us will give his daughter to Binyamin for a wife."'" What is [this] expounded [from]?  Rav said, "'from us' - and not from our sons."
  Rabbah bar bar Chanah (said that) Rabbi Yochanan said, "It is the day, that those dying in the desert ceased [dying]." Since the master said, "Until those dying in the desert ceased, there was no speech [of God] with Moshe, as it is stated (Deuteronomy 2:16-17), 'And it was when all of the men of war finished dying [...] And the Lord spoke to me' - to me was the speech [once again]."
  Ulla said, "It is the day that Hoshea ben Elah cancelled the sentries that Yeravaam ben Navat placed upon the roads, that Israel should not go to pilgrimage, and said, 
  
  Daf 31a
  
  'Let them make pilgrimage to whichever [temple] they want!'"
  Rav Matanah said, "It is the day that those killed in Beitar were given permission for burial." And Rav Matanah said,  "On that day that those killed in Beitar were given permission for burial, they decreed [the blessing], 'the One who is good and the One who does good,' in Yavneh: 'the One who is good' - that they did not putrefy; 'and the One who does good' that they were given permission for burial."
  Rabbah and Rav Yosef both said, "It is [when] they stopped from cutting wood for the arrangement [on the altar]." (It was taught,) Rabbi Eliezer the Great says, "From the Fifteenth of Av and onward, the power of the sun is weakened, and they would not cut wood for the arrangement, since [that wood] is not [completely] dry."
  Rav Manasia said, "And they called it the day of breaking the saw. From here and onward, 'the one who adds (to his Torah study), will add, the one who does not add, (will be collected).'" (Rav Yosef taught,) What is [the meaning of], 'will be collected'? Rav Yosef said, "His mother will bury him."
  for on them the maidens of Jerusalem, etc.: Our rabbis taught, "The daughter of the king would borrow from the daughter of the High Priest, the daughter of the High Priest from the daughter of the deputy [High Priest], the daughter of the deputy form the daughter of the [High Priests's] stand-in in war, the daughter of the stand-in in war from a simple priest, and all of Israel would borrow one from another, in order that those who did not have [appropriate clothes] would not be embarrassed."
  all of the clothes required immersion: Rabbi Elazar said, "Even [those] folded and laying in a box."
  the maidens of Jerusalem would go out and dance in the vineyards: It was taught, "He who did not have a wife was pointed there."
   the pedigreed ones among them would say, "Young man, etc.": Our rabbis taught, "The pretty ones among them, what would they say? 'Place your eyes on beauty, since a woman is only for beauty.'  The pedigreed  ones among them, what would they say? 'Place your eyes on family, since a woman is only for children.'  The ugly ones among them, what would they say? 'Take your acquisition for the sake of Heaven, but only if you adorn us with gold jewelry.' 
  Ulla Beirah said that Rabbi Elazar said, "In the future the Holy One, blessed be He, will make a dance for the righteous ones, and He will sit among them in the Garden of Eden, And each and every one points [to God] with his finger, as it is stated (Isaiah 25:9), 'And it shall be said on that day, "Behold, this is our God, for Him have  we waited, that He might save us; this is the Lord, for whom we waited; we will be glad and rejoice in His salvation."’"
  We will return to you, "In three places" - and Tractate Taanit is concluded.