משנה: שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין. שָׁלשׁ שְׁנִיּוֹת אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין. שֶׁבַע אַחֲרוֹנוֹת אֵילּוּ וָאֵילּוּ מִתְעַנִּין וּמַשְׁלִימִין דִּבְרֵי רַבִּי יְהוֹשֻׁעַ. וַחֲכָמִים אוֹמְרִים שָׁלשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת אֵילּוּ וָאֵילּוּ לֹא הָיוּ מִתְעַנִּין. שָׁלשׁ שְׁנִיּוֹת אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין וְאַנְשֵׁי בֵית אָב לֹא הָיוּ מִתְעַנִּין. וְשֶׁבַע הָאַחֲרוֹנוֹת אַנְשֵׁי מִשְמָר מִתְעַנִּין וּמַשְׁלִימִין וְאַנְשֵׁי בֵית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין׃ אַנְשֵׁי מִשְׁמָר מוּתָּרִים לִשְׁתּוֹת יַיִן בַּלֵּילוֹת אֲבָל לֹא בַיָמִים. וְאַנְשֵׁי בֵית אָב לֹא בַיּוֹם וְלֹא בַלַּיְלָה. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת׃ MISHNAH: On the first three fast days, the people of the watch181The priests were divided into 24 “watches”, 1Chr. 24. Each “watch” was serving in the Temple for one week, from the musaf sacrifice of the Sabbath to the morning sacrifice of the following Sabbath. fast but do not finish, but the people of the clan182The watch was divided into seven clans; each of the clans was serving for one day of the week. However, if the members of the clan were too few to complete all required service, they could ask other members of the watch to come and help. Therefore the members of the clan whose day of work is the fast day cannot be ask to finish a fast since rabbinic fast days may not impinge on the biblically ordained Temple service. The remaining members of the watch who are on stand-by may be asked to fast as long as they are not called up for actual duty. do not fast. On the second three the people of the watch fast and finish, but the people of the clan fast and did not finish. On the last seven both fast and finish, the words of Rebbi Joshua. But the Sages say, on the first three fast days neither of them did fast. On the second three the people of the watch fast but do not finish, but the people of the clan do not fast. On the last seven the people of the watch fast and finish, but the people of the clan fast and do not finish.
The people of the watch are permitted to drink wine during nights but not during days183Priests on duty are forbidden wine and any intoxicating drink, Leviticus.10.8-11">Lev. 10:8–11. The priests on stand-by may drink in the evening since by morning the effects of the wine will have disappeared. The members of the clan who during the night also are occupied in Temple service, either on watch or to dispose of the remainders of the sacrifices of the previous day, may not drink alcohol during the entire period of their actual duty. Obviously this Mishnah spells out rules for the entire year, independent of fast days.. The people of the clan neither by day nor by night. The people of the watch and those of the bystanders184The Non-priests standing by at the time of offering of the public sacrifices as representatives of this public (Taanit 4:2:1" href="/Jerusalem_Talmud_Taanit.4.2.1">Mishnah 4:2). In practice these are delegates of the district from which the watch serving during the week was drawn. They are forced to appear for duty in clean garments and well groomed by being forbidden these activities during their week of duty. are forbidden to shave and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.
הלכה: מִפְּנֵי מָה אַנְשֶׂי מַעֲמָד מוּתָּרִין לִשְׁתּוֹת מַיִם בַּלֵּילוֹת אֲבָל לֹא בַיָּמִים. שֶׁאִם תִּכְבַּד הָעֲבוֹדָה עַל אַנְשֶׁי מִשְׁמָר יצְטָֽרְפוּ אַנְשֵׁי מַעֲמָד עִמָּהֶן. אַנְשֵׁי בֵית אָב לֹא בַיּוֹם וְלֹא בַלַּיְלָה. שֶׁהֵם תְּדִירִין בָּעֲבוֹדָה. HALAKHAH: Why are the bystanders <men of the watch> permitted to drink water <wine> during the night but not during the day? For if the service would be too much for the men of the watch <bystanders> the bystanders <men of the watch> would join them184aThe scribe’s text clearly is completely off; the text of G has one major defect. The correct text obviously has to read: “Why are the men of the watch permitted to drink wine during the night but not during the day? For if the service would be too much for the men of the clan the men of the watch would join them.”. “The people of the clan neither by day nor by night,” since they are permanently in service183Priests on duty are forbidden wine and any intoxicating drink, Leviticus.10.8-11">Lev. 10:8–11. The priests on stand-by may drink in the evening since by morning the effects of the wine will have disappeared. The members of the clan who during the night also are occupied in Temple service, either on watch or to dispose of the remainders of the sacrifices of the previous day, may not drink alcohol during the entire period of their actual duty. Obviously this Mishnah spells out rules for the entire year, independent of fast days..
אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס. בַּחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת׃ הָא שְׁאַר כָּל־הַיָּמִים אֲסוּרִין. רִבִּי יוֹסֵה רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן רִבִּי אָבוּן רִבִּי יָסָא בְשֵׁם חִזֵקִיָּה. גָּֽזְרוּ עֲלֵיהֶן שֶׁלָּא יִיכָּֽנְסוּ לְשַׁבָּתָן מְנוּוָלִין. תַּמָּן תַּנִּינָן. אֵילּוּ (מְכַבְּסִין) [מְגַלְּחִין] בַּמּוֹעֵד, הַבָּא מִמְּדִינַת הַיָּם וּמִבֵּית הַשִּׁבְיָה וְהַיּוֹצֵא מִבֵּית הָאֲסוּרִין וְהַמְנוּדֶּה שֶׁהִתִּירוּ לוֹ חֲכָמִים. הָא שְׁאַר כָּל־בְּנֵי אָדָם אֲסוּרִין. אָמַר רִבִּי סִימוֹן. גָּֽזְרוּ עֲלֵיהֶם שֶׁלָּא יִיכָּֽנְסוּ לָרֶגֶל מְנוּוָלִין. 185This paragraph is repeated at the start of Mo`ed qatan 3:1, with the places of Ta`aniot and Mo`ed qatan duly switched.“The people of the watch and those of the bystanders184The Non-priests standing by at the time of offering of the public sacrifices as representatives of this public (Taanit 4:2:1" href="/Jerusalem_Talmud_Taanit.4.2.1">Mishnah 4:2). In practice these are delegates of the district from which the watch serving during the week was drawn. They are forced to appear for duty in clean garments and well groomed by being forbidden these activities during their week of duty. are forbidden to shave186Groom their beards. and to wash their garments, but on Thursday they are permitted because of the honor of the Sabbath.” Therefore on all other days they are forbidden187There seems to be no biblical or rabbinical reason for the prohibition.? Rebbi Yose, Rebbi Abbahu in the name of Rebbi Joḥanan; Rebbi Abun, Rebbi Yasa in the name of Ḥizqiah: They decreed about them so they should not enter their week badly groomed. There188Mishnah Mo`ed qaṭan3:1., we have stated: “The following do (wash their garments) [shave]189The corrector’s [text] is that of the Mishnah; also confirmed by G. The scribe’s text is a lapse of the pen. on the holiday189The corrector’s [text] is that of the Mishnah; also confirmed by G. The scribe’s text is a lapse of the pen.: He who comes from overseas, or from captivity, or who leaves the jail, or the excommunicated one from whom the Sages lifted {the excommunication.}” Therefore all other people are forbidden? Rebbi Simon said, they decreed about them so they should not enter the holiday badly groomed.
תַּנֵּי. כָּל־מִי שֶׁהוּא מַכִּיר אַנְשֵׁי מִשְׁמָר שֶׁלּוֹ וְאַנְשֵׁי בֵית אַב שֶׁלּוֹ וְאֵינוֹ מִבָּתֵּי אָבוֹת קְבוּעִין אָסוּר כָּל־אוֹתוֹ הַיּוֹם. וְכָל־מִי שֶׁהוּא מַכִּיר אַנְשֵׁי מִשְׁמָר שֶׁלּוֹ וְאֵינוֹ מַכִּיר אַנְשֵׁי בֵית אַב שֶׁלּוֹ וְאֵינוֹ מִבָּתֵּי אָבוֹת קְבוּעִים אָסוּר כָּל־אוֹתָהּ הַשַּׁבָּת. וְכָל־מִי שֶׁאֵינוֹ מַכִּיר לֹא אַנְשֵׁי מִשְׁמָר שֶׁלּוֹ וְלֹא אַנְשֵׁי בֵית אַב שֶׁלּוֹ וְאֵינוֹ מִבָּתֵּי אָבוֹת קְבוּעִים. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי שֶׁהוּא אָסוּר לְעוֹלָם. אֶלָּא שֶׁתַּקָּנָתוֹ קַלְקָלָתוֹ. שֶׁהוּא מוּתָּר בְּהֶסְפֵּד. כְּמַה דְתֵימַר. קַלְקָלָתוֹ תַּיקָּנָתוֹ שֶׁהוּא אָסוּר בְּהֶסְפֵּד. וְדִכְווָתָהּ. (תַּקָּנָתוֹ קַלְקָלָתוֹ) [קַלְקָלָתוֹ תַקָּנָתוֹ] שְׁיְּהֵא אָסוּר בִּמְלָאכָה. It was stated190Tosephta 2:2, Taanit.17a">Babli 17a.: “Any one who knows the people of his watch and the people of his clan which is not191Even though this is the text of both Yerushalmi sources, it seems clear that with all Tosephta and most Babli texts one has to delete this word. of the fixed clans, is forbidden this entire day. Any one who knows the people of his watch but not the people of his clan which is not191Even though this is the text of both Yerushalmi sources, it seems clear that with all Tosephta and most Babli texts one has to delete this word. of the fixed clans, is forbidden this entire week. Any one who knows neither the people of his watch nor the people of his clan which is not191Even though this is the text of both Yerushalmi sources, it seems clear that with all Tosephta and most Babli texts one has to delete this word. of the fixed clans: Rebbi says, I am saying that he is permanently forbidden, but his improvement is his detriment, in that he may deliver eulogies.192This Tosephta presupposes that even after the destruction of the Temple it was known (and, as Genizah poems prove, up to the time of the first crusade it was publicly announced every Sabbath, ידיעות המכון לחקר השירה העברית vol. 5, pp. 111–112) which watch would serve were the Temple in existence. If a person has a tradition that his ancestors actually had been serving in the Temple as members of the clan whose day is fixed any time their watch is serving are subject to the restriction in the use of wine spelled out in the Mishnah and in addition have to treat the day as a holiday when they are forbidden work and mourning. Since the rebuilding of the Temple is expected to be sudden in a miraculous way, the Cohen has to be ready to serve anytime at a moment’s notice. If these data are unknown to the Cohen, logically he should be forbidden wine and work all his adult life. Since this is obviously a rabbinic restriction which is impossible to follow, the restriction must be waved and his detriment, that he does not know his place in the genealogy of priests, is his improvement in that he may work and drink wine any day where this is permitted to non-Cohanim.” As you are saying, his detriment is his improvement that he may not deliver eulogies, similarly is (his detriment his improvement) [his improvement his detriment] that he would be forbidden to work193The text of this sentence is thoroughly garbled in the scribe’s, the corrector’s, and G’s versions but the meaning is clear as explained in the preceding Note.?