משנה: הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵיו וְלֹא יָֽרְדוּ גְשָׁמִים בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיוֹת עַל הַצִּיבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה׃ MISHNAH: If the New Moon of Kislev came without rainfall the Court decrees three public fast-days. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals158During daylight time when they were fasting. “Sandals” stand here for any leather shoes. Any of these fast-days are either Monday or Thursday. The Babli version is “started to fast three fast-days.” The version in the editio princeps of the Yerushalmi and reproduced here, identical to Maimonides’s autograph Mishnah, seems to imply that they were fasting every Monday and Thursday between Marḥeshwan 17 and Kislew 1., and sexual intercourse.
הלכה: אָמַר רִבִּי יוֹחָנָן. כָּל־תַּעֲנִית שֶׁבֵּית דִּין גּוֹזִרִין לְהַפְסִיק אֵין עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת בָּם. אָמַר רִבִּי שְׁמוּאל בַּר רַב יִצְחָק. נִרְאִין דְּבָרִים בְּשֶׁגָּֽזְרוּ כְבָר שֶׁלֹּא לְהַפְסִיק. אֲבָל אִם גָּֽזְרוּ מִיַּד לְהַפְסִיק עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת בָּם. וְתַנֵּי כֵן. עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת כְּדַרִכָּן בְּתִשְׁעָה בְאַב [וּבְיוֹם הַכִּפּוּרִים] וּבְשָׁלֹֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת וּבְשָׁלֹֹשׁ הַשְּׁנִיּוֹת. אֲבָל בְּשֶׁבַע הָאַחֲרוֹנוֹת אֵינָן מִתְעַנּוֹת בָּהֶן. אַף עַל פִּי כֵן אִינָן מְנַהֲגוֹת עַצְמָן בְּתַפְנוּקִים אֶלָּא אוֹכְלוֹת וְשׁוֹתוֹת כְּדֵי קִיּיוּם הַווְלָד. לֹא בְּשֶׁגָּֽזְרוּ כְבָר שֶׁלָּא לְהַפְסִיק. אֲתַא רִבִּי בָּא בַּר זַבְדָּא רִבִּי יִצְחָק בַּר טֶבְלַיי בְשֵׁם רִבִּי יוֹחָנָן. וַאֲפֵילוּ גָֽזְרוּ מִיַּד לְהַפְסִיק אֵין עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת בָּם. HALAKHAH: Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt180“Interrupt” means that one stops eating before sundown on the day preceding the fast; this refers to the three fast-days (Monday, Thursday, and Monday) mentioned in Mishnah 7 and the seven mentioned in Mishnah 8.. Rebbi Samuel bar Rav Isaac said, this seems reasonable if they originally decided not to interrupt181The fast-days mentioned in Mishnaiot 5, where it is understood that women do not fast, and Mishnah 6, where women are not mentioned. The fasting on these days essentially means missed lunch., but if they directly decided to interrupt, pregnant and nursing women have to fast. It was stated thus: “Pregnant and nursing women fast regularly on the Ninth of Av [and the Day of Atonement]182Corrector’s addition; out of place since the baraita concerns rabbinic fast-days only. and on the first and the second groups183Mentioned in Mishnaiot 6 and 7. of fast-days. But on the seven last ones they do not fast; nevertheless they should not spoil themselves but eat and drink for the necessities of the child.” Does this not refer to the case that they decided originally not to interrupt184Since the baraita explicitly states that women have to fast on fast-days which as a matter of course start in the evening. Babli 14a.? Rebbi Abba bar Zavda, Rebbi Isaac bar Tevlai came in the name of Rebbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast185Denied in the Babli..