משנה: חֲמִשָּׁה דְבָרִים אֵירְעוּ אֶת אֲבוֹתֵינוּ בְּשִׁבְעָה עָשָׂר בְּתַמּוּז וַחֲמִשָּׁה בְּתִשְׁעָה בְאָב. בְּשִׁבְעָה עָשָׂר בְּתַמּוּז נִשְׁתַּבְּרוּ הַלּוּחוֹת וּבָטַל הַתָּמִיד וְהוֹבְקְעָה הָעִיר וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. בְּתִשְׁעָה בְאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּֽנְסוּ לָאָרֶץ וְחָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִיָּה וְנִלְכְּדָה בֶּיתָּר וְנֶחְרְשָׁה הָעִיר. MISHNAH: Five things happened to our forefathers on the Seventeenth of Tammuz and five on the Ninth of Av199Or at least these two days commemorate these events even if the dates may not be correct, as explained in the Halakhah.. On the Seventeenth of Tammuz were the tablets broken, the daily sacrifice ceased200During a siege of Jerusalem., the city was breached201Jerusalem surrendered to Nebukadnezar, and its walls were breached by Titus., Apostomos202This personality cannot be identified since he cannot be dated. burned the Torah, and put up an idol in the Temple. On the Ninth of Av was decided that our forefathers would not enter the Land203After the return of the scouts, Num. 14:23., the Temple was destroyed the first and second times, Betar was taken, and the city ploughed over204By Hadrian, imitating the mythical foundation of Rome in the founding of pagan Aelia Capitolina. Described in a coin of Hadrian minted 130 C.E..
הלכה: כָּתוּב וַיִּשְׁכֹּ֤ן כְּבוֹד־יי֨ עַל־הַ֣ר סִינַ֔י וַיְכַסֵּ֥הוּ הֶֽעָנָן֖ שֵׁ֣שֶׁת יָמִ֑ים וַיִּקְרָ֧א אֶל־מֹשֶׁ֛ה בַּיּ֥וֹם הַשְּׁבִיעִ֖י. וַיַּ֥עַל מֹשֶׁ֖ה. שְׁבִיעִי שֶׁהוּא לַאַחַר הַדִּיבְּרוֹת וּתְחִילָּה לָאַרְבָּעִים. אָמַר לָהֶן מֹשֶׁה. אַרְבָּעִין יוֹמִין אֲנָא מֵיעֲבֲד בְּטוּרָא כֵּיוָן שְׁהִגִּיעַ יוֹם אַרְבָּעִים וְלֹא בָא. מִיַּד וַיַּרְ֣א הָעָ֔ם כִּֽי־בוֹשֵׁשׁ מֹשֶׁ֖ה לָרֶ֣דֶת מִן־הָהָ֑ר. וְכֵיוָן שְׁהִגִּיעַ שֵׁשׁ שָׁעוֹת וְלֹא בָא. מִיַּד וַיִּקָּהֵ֙ל הָעָ֜ם עַֽל־אַֽהֲרֹ֗ן וַיֹּֽאמְר֤וּ אֵלָיו֙ ק֣וּם ׀ עֲשֵׂה־לָנ֣וּ אֱלֹהִ֗ים אֲשֶׁ֤ר יֵֽלְכוּ֙ לְפָנֵ֔ינוּ וגו׳. וַיֹּאמֶר יי֨ אֶל־מֹשֶׁ֑ה לֶךְ־רֵ֕ד כִּ֚י שִׁחֵ֣ת עַמְּךָ֔ וגו׳. וַיִּשְׁמַ֧ע יְהוֹשֻׁ֛עַ אֶת־ק֥וֹל הָעָ֖ם בְּרֵעֹ֑ה וַיֹּ֨אמֶר֙ אֶל־מֹשֶׁ֔ה ק֥וֹל מִלְחָמָ֖ה בַּֽמַּֽחֲנֶֽה. אָמַר מֹשֶׁה. אָדָם שֶׁהוּא עָתִיד לְהַנְהִיג שְׂרָרָה עַל שִׂשִּׁים רִיבּוֹא אֵינוֹ יוֹדֵעַ לְהַבְחִין בֵּין קוֹל לְקוֹל. וַיֹּ֗אמֶר אֵ֥ין קוֹל֙ עֲנ֣וֹת גְּבוּרָ֔ה וְאֵ֥ין ק֖וֹל עֲנ֣וֹת חֲלוּשָׁ֑ה ק֣וֹל עַנּ֔וֹת אָֽנֹכִ֖י שׁוֹמֵעַ׃ אָמַר רִבִּי יָסָא. קוֹל קִילוּס עֲבוֹדָה זָרָה אָנֹכִי שׁוֹמֵעַ. רִבִּי יוּדָן בְּשֵׁם רִבִּי יָסָא. אֵין כָּל־דּוֹר וָדוֹר שֶׁאֵין בּוֹ אוּנְקִי אַחַת מֵחֶטִיוֹ שֶׁלְעֶגֶל. וַיְהִ֗י כַּֽאֲשֶׁ֤ר קָרַב֙ אֶל־הַֽמַּֽחֲנֶ֔ה וַיַּרְ֥א אֶת־הָעֵ֖גֶל וּמְחוֹלוֹת. רִבִּי חִלְקִיָּה בְשֵׁם רִבִּי אָחָא. מִיכָּן שֶׁלָּא יְהֵא אָדָם דָּן (עוּמָדוֹת) [אוּמָדוֹת]. דָּרַשׁ מֹשֶׁה מִקַּל וָחוֹמֶר. מָה אִם פֶּסַח שֶׁהִיא מִצְוָה יְחִידִית נֶאֱמַר בּוֹ כָל־עָרֵ֖ל לֹא־יֹ֥אכַל בּֽוֹ. הַתּוֹרָה שֶׁכָּל־הַמִּצְווֹת כְּלוּלוֹת בָּהּ עַל אַחַת כַּמָּה וְכַמָּה. וַיִּֽחַר־אַ֣ף מֹשֶׁ֗ה וַיַּשְׁלֵ֤ךְ מִיָּדָיו֙ אֶת־הַלּוּחוֹת וַיְשַׁבֵּ֥ר אוֹתָם תַּ֥חַת הָהָֽר׃ תַּנֵּי רִבִּי יִשְׁמָעֵאל. הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ שֶׁיִּשְׁבְּרֵם. [שֶׁנֶּאֱמַר] וְאֶכְתֹּב֙ עַל־הַלּוּחוֹת אֶ֨ת־הַדְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַלּוּחוֹת הָרִאשׁוֹנִים אֲשֶׁ֣ר שִׁיבַּרְתָּ. אָמַר לוֹ. יָפֶה עָשִׂיתָ שֶׁשִּׁיבַּרְתָּ. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. הַלּוּחוֹת הָיוּ אוֹרְכָן שִׁשָּׁה טְפָחִים וְרָחְבָּן שְׁלֹשָׁה. וְהָיָה מֹשֶׁה תָפוּשׂ בִּטְפָחַיִים וְהַקָּדוֹשׁ בָּרוּךְ הוּא בִּטְפָחַיִים וּטְפָחַיִים רֵיוַח בָּאֶמְצָע. כֵּיוָן שֶׁעָשׂוּ יִשְׂרָאֵל אוֹתוֹ מַעֲשֶׂה בִּיקֵּשׁ הַקָּדוֹשׁ בָּרוּךְ הוּא לְחוֹטְפָן מִיָּדוֹ שֶׁלְמֹשֶׁה. וְגָֽבְרָה יָדוֹ שֶׁלְמֹשֶׁה וְחָטְפָן מִמֶּנּוּ. הוּא שֶׁהַכָּתוּב מְשַׁבְּחוֹ בַּסּוֹף וְאוֹמַר וּלְכֹל֙ הַיָּ֣ד הַֽחֲזָקָ֔ה. יְיֵא שְׁלָמָא עַל יָדָא דְגָֽבֵרָת עַל מִינָא. רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יוֹסֵה בַּר אַבַּיי. [הַלּוּחוֹת] הָיוּ מְבַקְּשִׁין לִפְרוֹחַ וְהָיָה מֹשֶׁה תוֹפְשָׂן. [דִּכְתִיב] וָֽאֶתְפּוֹשׂ בִּשְׁנֵי הַלּוּחוֹת. תַּנֵּי בְשֵׁם רִבִּי נְחֶמְיָה. הַכְּתָב עַצְמוֹ פָרַח. רִבִּי עֶזְרָה בְשֵׁם רִבִּי יְהוּדָה בֵּירִבִּי סִימוֹן. הַלּוּחוֹת הָיוּ מַשּׂאוּי אַרְבָּעִים סְאָה וְהַכְּתָב הָיָה סוֹבִלָן. כֵּיוָן שֶׁפָּרַח הַכְּתָב כָּֽבְדוּ עַל יָדָיו שֶׁלְמֹשֶׁה וְנָֽפְלוּ וָנִשְׁתַּבְּרוּ. HALAKHAH: It is written205Ex. 24:16.: The glory of the Eternal dwelt on Mount Sinai; the cloud covered it for six days; He called to Moses on the Seventh Day. Moses ascended206Ex. 24:13.. The Seventh after the Ten Commandments, the start of the Forty. Moses said to them, I shall be occupied on the Mountain for 40 days207This is the argument which shows that the tablets were broken on the 17th of Tammus (Babli 28b). In rabbinic tradition, Pentecost (Siwan 6) is the anniversary of the epiphany of Mount Sinai. If one assumes that at the Exodus this month had 30 days and counts 40 days from the following day one has 13 days in Siwan and 17 in Tammuz for a sum of 40. Therefore the date of 17 Tammuz presupposes not only the rabbinic date for the giving of the Ten Commandments but also that Moses did not eat during the six days of waiting for permission to ascend the Mountain.
The remainder of the paragraph consists of sermon concepts; presupposing like many sermons that the persons acting in biblical history had foreknowledge of what was going to happen, such as Moses knowing that he would spend 40 days on the Mountain. Similarly, the crass anthropomorphism of the sermon about the tablets would be inadmissible in a discussion with possible consequences for rules of behavior.. When the fortieth day came and he did not come, immediately the people saw that Moses tarried in descending from the Mountain208Ex. 32:1.. When noontime came and he did not come, immediately the people congregated on Aaron and said to him, rise and make us gods which shall go before us, etc. The Eternal said to Moses, descend, for your people corrupted209Ex. 32:7., etc. And Joshua heard the sound of the people in its dealings; he said to Moses, there is sound of war in the camp210Ex. 32:17.. Moses said, a man who in the future will rule over 600’000 does not know to distinguish between sound and sound? He said, there is no sound of shouts of strength nor sound of sounds of weakness, a sound of shouts I am hearing211Ex. 32:18.. Rebbi Yasa said, a sound of acclaim of foreign worship I am hearing. Rebbi Yudan in the name of Rebbi Yasa: There is no generation in which there is not an ounce212Latin uncia. of the sin of the Calf213Any trouble for the Jewish people contains some punishment for the sin of the Golden Calf. Babli Sanhedrin 102a.. It was when he approached the camp that he saw the Calf and fifes214Ex. 32:19.. Rebbi Ḥilkiah in the name of Rebbi Aḥa: From here215Even though Moses correctly analyzed the sound, he did not act until he had visual confirmation that his analysis was correct. that a person should not argue from guesses. Moses made an argument de minore ad majus. Since for the pesaḥ sacrifice, which is an isolated obligation, it is said no uncircumcised may eat from it216Ex. 12:48. Babli Šabbat 87a., the Torah in which all commandments are contained not so much more? Moses got angry and he threw the tablets from his hand and broke them below the Mountain214Ex. 32:19.. Rebbi Ismael stated, the Holy One, praise to Him, told him to break them, [as it is said,] I shall write on the tablets the words which were on the first tablets luckily you broke217Deut. 10:2, taking אשר not as relative pronoun but as derived from the root אשר “riches, happiness”.. He said to him, you did well that you broke. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: The tablets were six hand-breadths long and three wide. Moses held two hand-breadth, the Holy One, praise to Him two hand-breadth, and two hand-breadths of space were between them. When Israel sinned in that way, the Holy One wanted to seize them from Moses’s hand, but Moses’s hand had the better of it and seized them from Him. That is what the verse praises him at the end and says, and all the strong hand218Deut. 34:12., 219Here starts an Ashkenazic text edited by J. Sussman (A), differing from the Leiden ms. mostly in the names of the tradents. The readings of the Leiden ms. are more reliable; they are confirmed by excerpts from this Chapter published by L. Ginzberg. peace shall be on the hand which had the better on mine. Rebbi Joḥanan in the name of Rebbi Yose ben Abbai: the tablets wanted to fly off but Moses held them, [as is written,] I grabbed the two tablets220Deut. 9:17.. It was stated in the name of Rebbi Nehemiah, the writing itself flew off221Babli Pesaḥim 87b, last line.. Rebbi Ezra in the name of Rebbi Jehudah ben Rebbi Simon: The tablets were a load of forty seah but the writing was carrying them. When the writing flew off they were too heavy for Moses’s hands, they fell, and broke221Babli Pesaḥim 87b, last line..
וּבָטַל הַתָּמִיד. רִבִּי סִימוֹן בְּשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בִּימֵי מַלְכוּת יָווָן הָיוּ מְשַׁלְּשְׁלִין לָהֶם שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהָיוּ מַעֲלִין שְׁנֵי כְבָשִׂים. פַּעַם אַחַת שִׁילְשְׁלוּ לָהֶם שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהֶעֱלוּ לָהֶן שְׁנֵי גְדָיִים. בְּאוֹתָהּ הַשָּׁעָה הֵאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עֵינֵיהֶם וּמָֽצְאוּ שְׁנֵי טְלָאִים בְּלִישְׁכַּת הַטְּלָאִים. עַל אוֹתָהּ הַשָּׁעָה הֵעִיד רִבִּי יְהוּדָה בֶּן אַבָּא עַל תָּמִיד שֶׁלְשַׁחַר שֶׁקָּרַב בְּאַרְבַּע שָׁעוֹת. וְאָמַר רִבִּי לֵוִי. אַף בִּימֵי מַלְכוּת הָרִשְׁעָה הַזֹּאת הָיוּ מְשַׁלְּשְׁלִין לָהֶן שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהָיוּ מַעֲלִין לָהֶן שְׁנֵי גְדָיִים. וּבַסּוֹף שִׁילְשְׁלוּ לָהֶם שְׁתֵּי קוּפּוֹת שֶׁלְזָהָב וְהֶעֱלוּ לָהֶם שְׁנֵי חֲזִירִים. לֹא הִסְפִּיקוּ לְהַגִּיעַ לְמַחֲצִית הַחוֹמָה עַד (שֶׁנָּתַץ) [שֶׁנָּעַץ] הַחֲזִיר וְקָפַץ מֵאֶרֶץ יִשְׂרָאֵל אַרְבָּעִים פַּרְסָה. בְּאוֹתָהּ הַשָּׁעָה גָֽרְמוּ הָעֲווֹנוֹת וּבָטַל הַתָּמִיד וְחָרַב הַבַּיִת. “The daily sacrifice ceased.” 222This paragraph is copied from Berakhot 4:1 (Notes 22–28, ב). Babli Roš Haššanah 18b. Rebbi Simon said in the name of Rebbi Joshua ben Levi: In the time of the hellenistic government223The Babli (Menaḥot 64b) telescopes this story and the next into one and dates it at the civil war of the two Hasmonean brothers Hyrkanos and Aristobulos. they224The officials of the Temple lowered the boxes from the wall of besieged Jerusalem; in each box was payment for the lamb to be placed in it for the daily sacrifice. lowered them two boxes with gold and they gave them two lambs to pull up. Once they lowered them two boxes with gold and they gave them two kid goats225Which cannot be used for the perpetual sacrifice. to pull up. At that moment the Holy One, praise to Him, enlightened their eyes and they found two lambs in the hall of lambs226Since the verse (Num. 28:3) requires that the perpetual sacrifice be “a yearling sheep without blemish” the sheep were usually held in a separate “hall of lambs” and were inspected three times before being used as sacrifice.. About that time did Rebbi Yehudah bar Abba testify that the perpetual morning sacrifice was brought at four hours. Rebbi Levi said: Also in the days of the present evil government227In both Talmudim, the “evil government” or simply “government” is the Roman government. they lowered them two boxes with gold and they gave them two kid goats228This obviously is a copyist’s error (Note 225); with the text of Berakhot one has to read “lambs”. to pull up. Once they lowered them two boxes with gold and they gave them two swine to pull up229In the Babli (Menaḥot 64b), there was only one swine and not only the wall but the entire Land of Israel trembled. (The civil war was at the time when Pompey conquered the East for Rome but the story here clearly speaks of the war of Titus. However, it seems that the Babli tradition in this case is more correct.). They did not manage to get to half the height of the wall when the swine (damaged) [clawed]230The change by the corrector follows the text ב. However, there one reads “the swine clawed the wall and the wall trembled”, which is well described by the term used by the Leiden scribe. the wall and jumped 40 parasangs from the Land of Israel. At that time the sins caused that the perpetual sacrifice was stopped and the Temple destroyed.
תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עֲקִיבָה רִבִּי הָיָה דוֹרֵשׁ. כֹּֽה־אָמַ֞ר יי֨ צְבָא֗וֹת צ֣וֹם הָֽרְבִיעִ֡י וְצ֣וֹם הַֽחֲמִישִׁי֩ וְצ֨וֹם הַשְּׁבִיעִ֜י וְצ֣וֹם הָֽעֲשִׂירִ֗י יִֽהְיֶ֤ה לְבֵית יִשְׂרָאֵל לְשָׂשׂ֣וֹן וּלְשִׂמְחָ֔ה. צ֣וֹם הָֽרְבִיעִ֡י זֶה שִׁבְעָה עָשָׂר בַּתַּמּוּז. יוֹם שֶׁנִּשְׁתַּבְּרוּ הַלּוּחוֹת. וּבָטַל הַתָּמִיד. וְהוֹבְקְעָה הָעִיר. וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. צ֣וֹם הַֽחֲמִישִׁי֩. זֶה תִשְׁעָה בְאַב. שֶׁבּוֹ חָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִייָה. צ֨וֹם הַשְּׁבִיעִ֜י זֶה שְׁלֹשָׁה בַתִּשְׁרֵי שֶׁנֶּהֱרַג בּוֹ גְּדַלְיָה בֶּן אֲחִיקָם. צ֣וֹם הָֽעֲשִׂירִ֗י. זֶה עֲשָׂרָה בַטֵּבֵת. יוֹם שֶׁסָּמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלִַם. 231This paragraph is repeated again in this Halakhah. Since the later text shows that the text here is incomplete, its correct place is there. Rebbi Simeon ben Yohai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy232Sach. 8:19.. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered233Jer. 41:2–3.. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem234Ez. 24:2..
וְהוֹבְקְעָה הָעִיר. כָּתוּב בְּתִשְׁעָ֣ה לַחוֹדֶשׁ הוֹבְקְעָה הָעִֽיר וְאַתְּ אָמַר הָכֵין. אָמַר רִבִּי תַנְחוּם בַּר חֲנִילַאי. קִילְקוּל חֶשְׁבוֹנוֹת יֵשׁ כָּאן. הָדָא הִיא דִכְתִיב וַיְהִ֛י בְּעַשְׁתֵּֽי־עֶשְׂרֵ֥ה שָׁנָ֖ה בְּאֶחָ֣ד לַחוֹדֶשׁ הָיָ֥ה דְבַר־יי֨ אֵלַ֥י לֵאמֹֽר׃ בֶּן־אָדָ֗ם יַ֠עַן אֲשֶׁר־אָ֨מְרָה צּוֹר עַל־יְרֽוּשָׁלַ֨ם֙ הֶאָ֔ח. מָהוּ הֶאַח. אִין תִּימַר. בְּאֶחָד בְּאַב. עַדַּיִין לָא נִשְׂרַף. אִין תֵּימַר בְּאֶחָד בְּאֶלּוּל. [בְּ]יוֹם וָלַיְלָה נְפַק בַּלְדָּרָה מִן יְרוּשָׁלִַם וְאָתֵי לְצוֹר. אֶלָּא קִילְקוּל חֶשְׁבוֹנוֹת יֵשׁ כָּאן. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. לַמֶּלֶךְ שֶׁהָיָה יוֹשֵׁב וּמְחַשֵּׁב חֶשְׁבּוֹנוֹת. בָּאוּ וְאָֽמְרוּ לוֹ. נִשְׁבָּה בִּנְךָ. וְנִתְקַלְקְלוֹ חֶשְׁבּוֹנוֹתָיו. אָמַר. יֵיעָשֶׂה זֶה רֹאשׁ לַחֶשְׁבוֹנוֹת. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. לַמֶּלֶךְ שֶׁהָיָה יוֹשֵׁב וּמְחַשֵּׁב חֶשְׁבּוֹנוֹתָיו. בָּאוּ וְאָֽמְרוּ לוֹ. נִשְׁבָּה בִּנְךָ וְנִתְקַדֵּשׁ. אָמַר. יֵיעָשֶׂה זֶה רֹאשׁ לַחֶשְׁבוֹנוֹת. רִבִּי מָנָא בָעִי. נִיחָא נִתְקַלְקְלוֹ לְשֶׁעָבַר. דִּילְמָא לְהַבָּא. בֵּין כְּמָאן דְּאָמַר. בַּתִּשְׁעָה לַחוֹדֶשׁ. בֵּין כְּמָאן דְּאָמַר. בְּשִׁבְעָה עָשָׂר. [מַה בֵינִיהוֹן.] עֶשְׂרִים וְאֶחָד יוֹם מִיּוֹם שְׁהוֹבְקְעָה הָעִיר וְעַד יוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ. אָמַר רִבִּי אָבוּנָה. סִימָנָא מַקֵּ֥ל שָׁקֵ֖ד אֲנִ֥י רוֹאֶה. מָה הַלּוּז הַזֶּה מִשֶּׁהוּא מוֹצִיא אֶת נִיצּוֹ וְעַד שֶׁהוּא גוֹמֵר אֶת פֵּירוֹתָיו עֶשְׂרִים וְאֶחָד יוֹם. כָּךְ מִיּוֹם שְׁהוֹבְקְעָה הָעִיר וְעַד יוֹם שֶׁחָרַב הַבַּיִת עֶשְׂרִים וְאֶחָד יוֹם. מָאן דְּאָמַר. בַּתִּשְׁעָה לַחוֹדֶשׁ. (בְּשִׁבְעָה עָשָׂר) [בְּאֶחָד] בְּאַב חָרַב הַבַּיִת. מָאן דְּאָמַר בְּשִׁבְעָה עָשָׂר. בְּתִשְׁעָה בְאַב חָרַב הַבַּיִת. “And the city was breached.” It is written, on the Ninth of the month the city was breached235Jer. 39:2. The date is confirmed 2K. 25:3., and you are saying so? Rebbi Tanḥum bar Ḥanilai said, here is an erroneous computation236The Babli 28b disagrees and states that the city surrendered on Tammuz 9 to the Babylonians and was breached Tammuz 17 by the Romans.. That is what is written, it was in the eleventh year, on the first of the month, was the Eternal’s word to me, saying: Son of man, since Tyre said about Jerusalem hurrah237Ez. 26:1–2. The verse makes it clear that the joy was about the destruction of Jerusalem, for which the prophecy gives a date post quem.. What “hurrah”? If you are saying on the first of Av, it still was not burned. If you are saying on the first of Ellul, cannot in one day and night the messenger leave Jerusalem and arrive at Tyre? But here is an erroneous computation238But Ezechiel implicitly states that Jerusalem was destroyed on Av 1.. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, {a parable} of a king who was sitting and computing computations. They came and told him, your son was kidnapped; his computations became erroneous. He said, let this be the beginning of computations239What actually was Av 9 is now called Av 1.. Rebbi Simeon ben Laqish said, {a parable} of a king who was sitting and computing computations. They came and told him, your son was kidnapped and incapacitated; his computations became erroneous. He said, let this be the beginning of computations. Rebbi Mana asked, one understands this that they were erroneous for the past; maybe for the future240Maybe the participants in the destruction, Jeremiah and the author of Kings, erred in the date. But Ezechiel sitting safely in Babylonia and being divinely instructed cannot be assumed to err in his date.? Whether one follows him who said on the ninth of the month, or the one who said on the seventeenth, [in what do they differ?]241Corrector’s addition from a source similar to A. There it is clear that one has to read: In what do they differ? Are there not (according to everybody) twenty-one days from the day the city was breached to the day the Temple was destroyed? there are twenty-one days from the day the city was breached to the day the Temple was destroyed. Rebbi Abuna said, an indication242Greek σημεῑον., I am seeing an almond stick243Jer. 1:11.. Since this almond tree from sprouting its flower to finishing its fruit needs twenty-one days, so from the day the city was breached to the day the Temple was destroyed twenty-one days. He who says on the Ninth of the month, the Temple was destroyed on the first of Av244The dating in Ez. is consistent with that of Jer. and 2K.; there is no error in the computations.. He who says on the Seventeenth, the Temple was destroyed on the Ninth of Av.
תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עֲקִיבָה רִבִּי הָיָה דוֹרֵשׁ. כֹּֽה־אָמַ֞ר יי֨ צְבָא֗וֹת צ֣וֹם הָֽרְבִיעִ֡י וְצ֣וֹם הַֽחֲמִישִׁי֩ וְצ֨וֹם הַשְּׁבִיעִ֜י וְצ֣וֹם הָֽעֲשִׂירִ֗י וגו׳. צ֣וֹם הָֽרְבִיעִ֡י זֶה שִׁבְעָה עָשָׂר בַּתַּמּוּז. יוֹם שֶׁנִּשְׁתַּבְּרוּ הַלּוּחוֹת. וּבָטַל הַתָּמִיד. וְהוֹבְקְעָה הָעִיר. וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. צ֣וֹם הַֽחֲמִישִׁי֩. זֶה תִשְׁעָה בְאַב. שֶׁבּוֹ חָרַב הַבַּיִת בָּרִאשׁוֹנָה וּבַשְּׁנִייָה. צ֨וֹם הַשְּׁבִיעִ֜י זֶה שְׁלֹשָׁה בַתִּשְׁרֵי. יוֹם שֶׁנֶּהֱרַג בּוֹ גְּדַלְיָה בֶּן אֲחִיקָם. צ֣וֹם הָֽעֲשִׂירִ֗י. זֶה עֲשָׂרָה בַטֵּבֵת. שֶׁבּוֹ סָמַךְ מֶלֶךְ בָּבֶל עַל יְרוּשָׁלִַם. הָדָא הִיא דִכְתִיב וַיְהִי֩ דְבַר־יי֨ אֵלַ֜י בַּשָּׁנָ֤ה הַתְּשִׁיעִית֙ בַּחֹ֣דֶשׁ הָֽעֲשִׂירִ֔י בֶּעָשׂ֥וֹר לַחוֹדֶשׁ לֵאמֹֽר בֶּן־אָדָ֗ם כְּתָב־לְךָ֙ אֶת־שֵׁ֣ם הַיּ֔וֹם אֶת־עֶ֖צֶם הַיּ֣וֹם הַזֶּ֑ה סָמַ֤ךְ מֶלֶךְ־בָּבֶל֙ עַל יְר֣וּשָׁלַ֔ם. וַאֲנִי אוֹמֵר. צ֣וֹם הָֽעֲשִׂירִ֗י זֶה חֲמִשָׁה בַטֵּבֵת. יוֹם שֶׁבָּאָת שְׁמוּעָה לַגּוֹלָה. הָדָא הִיא דִכְתִיב וַיְהִ֞י בִּ[ע]שְׁתֵּ֧י עֶשְׂרֵ֣ה שָׁנָ֗ה בָּֽחֲמִישִׁי בַּֽחֲמִשָּׁ֥ה לַחוֹדֶשׁ בְּגָלוּתֵינוּ בָּא־אֵלַ֨י הַפָּלִ֧יט מִירוּשָׁלַ֛ם לֵאמֹ֖ר הוֹבְקְעָה הָעִֽיר׃ אֶלָּא שֶׁבִּיהוּדָה מִתְעַנִּין עַל הַמַּעֲשֶׂה. וּבַגָּלִיּוֹת עַל הַשְּׁמוּעָה. רִבִּי עֲקִיבָה דָרַשׁ רִאשׁוֹן אַחֲרוֹן וְאַחֲרוֹן רִאשׁוֹן. וַאֲנִי דוֹרֵשׁ רִאשׁוֹן רִאשׁוֹן וְאַחֲרוֹן אַחֲרוֹן. וַאֲנִי רוֹאֶה אֶת דְּבָרַיי מִדִּבְרֵי רִבִּי עֲקִיבָה. Rebbi Simeon ben Yoḥai stated: So was my teacher Aqiba explaining. So says the Eternal of Hosts, the fast of the fourth, the fast of the fifth, the fast of the seventh, and the fast of the tenth will be for the House of Israel enjoyment and joy232Sach. 8:19.. The fast of the fourth is the Seventeenth of Tammuz, the day when the tablets were broken, the daily sacrifice ceased, the city was breached, Apostomos burned the Torah, and put an idol in the Temple. The fast of the fifth is the Ninth of Av, when the Temple was destroyed the first and the second times. The fast of the seventh is the third of Tishre, when Gedalya ben Aḥiqam was murdered233Jer. 41:2–3.. The fast of the tenth is the Tenth of Tevet, the day when the King of Babylonia closed in on Jerusalem234Ez. 24:2.. That is what is written245Ez. 24:2., the Eternal’s word came to me in the ninth year, in the tenth month, on the tenth of the month, saying: Son of man, write down the name of this day. On this very day the king of Babylonia closed in on Jerusalem. But I am saying that the fast of the tenth is the Fifth of Tevet, the day when the news came to the diaspora. That is what is written246Ez. 33:21., it was in the eleventh year of our exile, in the fifth, on the fifth of the month, the fugitive came to me from Jerusalem, saying, the city was breached. Only that in Judea one fasts on the act, and in the exile on the news. Rebbi Aqiba explains the first last and the last first; but I am explaining the first first and the last last247I am following the order of verses in Ez.; and I hold my words more intelligible than Rebbi Aqiba’s words.
וְשָׂרַף אַפּוֹסְטוֹמוֹס אֶת הַתּוֹרָה. אֵיכָן שְׂרָפָהּ. רִבִּי אָחָא אָמַר. בְּמַעֲבַרְתָּא דְּלוֹד. וְרַבָּנִן אָֽמְרֵי. בְּמַעֲבַרְתָּא דְּטַרְלוֹסָה. וְהֶעֱמִיד צֶלֶם בַּהֵיכָל. אִית תַּנָּיֵי תַנֵּי. הוּעֲמַד. מָאן דְּאָמַר הוּעֲמַד. צַלְמוֹ שֶׁלְמְנַשֶּׁה. מָאן דְּאָמַר. הֶעֱמִיד. צַלְמוֹ שֶׁלְאַפּוֹסְטוֹמוֹס. מִפְּנֵי מַה לֹא קָֽבְעוּ אוֹתוֹ תַעֲנִית. חִינְנָא אָבוֹי דְבַר יַנְטָה בְשֵׁם רִבִּי בְּנָייָה. שֶׁלֹּא קִיבְּלוּ רוֹב צִיבּוּר עֲלֵיהֶם. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כָּל־מַה שֶׁנַּעֲשֶׂה בָזֶה חָזַר. וְכָל־מַה שֶׁנַּעֲשֶׂה בָזֶה לֹא חָזַר. אָמַר רִבִּי לֵוִי. כָּתוּב אֲשֶׁ֨ר יַֽעֲשֶׂ֥ה אֹתָ֛ם הָֽאָדָ֖ם וָחַ֣י בָּהֶ֑ם. וְאֵין מָאוֹר עֵינָיו שֶׁלְאָדָם חוֹזֵר אֶלָּא לְאַחַר אַרְבָּעִים יוֹם. “Apostomos202This personality cannot be identified since he cannot be dated. burned the Torah.” Where did he burn it? Rebbi Aḥa said, at the ford of Lydda. But the rabbis are saying, at the ford of Tarlosa248Place not identified. In A one reads “exercise field” instead of “ford”.. “And put up an idol in the Temple.” There are Tannaim who state, “was put up.” He who says, “was put up,” Manasse’s idol. He who said, “put up”, Apostomos’s idol249A here has an insert from Seder Olam which identifies Apostomos with the Emperor Caligula.. Why was it not fixed as a fast day250The question here is why the Seventeenth of Tammuz is not a full 24 hr. fast day like the Ninth of Av. The question in A, why was the day when the scouts were sent not made a fast day (since they caused the people to stay in the wilderness for 40 years and fixed the day for the double destruction of the Temple) is incompatible with the statement of R. Joshua ben Levi and has to be classified as gloss.? Ḥinnena the father of Bar Yanta in the name of Rebbi Banaia: Because most of the community did not accept it as obligation251And a rabbinic institution which is not accepted by a majority of the people is invalid.. Rebbi Joshua ben Levi said, all that happened on this was repeated, all that happened on that was not repeated252The happenings on Tammuz 17 do not have the severity of those on Av 9.. Rebbi Levi said, it is written, which a person shall do and live by them253Lev. 18:5. The verse shows that danger to life or limb supersedes religious obligations., and the light in a person’s eyes only returns after 40 days254Therefore full 24 hr. fast-days must be spaced at least 40 days apart. This forbids making Tammuz 17 a full fast-day..
הָדָא הִיא דִכְתִיב וַיְהִ֞י בַּשָּׁנָ֧ה הַשֵּׁינִית בַּחוֹדֶשׁ הַשֵּׁינִי בְּעֶשְׂרִ֣ים בַּחוֹדֶשׁ וגו׳. וְכָתוּב וַיִּסְעוּ֙ מֵהַ֣ר יי֨ דֶּ֖רֶךְ שְׁל֣שֶׁת יָמִ֑ים. רִבִּי זְכַרְיָה חַתְנֵיהּ דְּרִבִּי לֵוִי. לְאִילֵּין טַלְייָא דְמִיתְפַּנֵּיי מִן סִיפְרָא וְנַפֵקוּן לוֹן [בכ]פָרֵיי. בּוֹ בַיּוֹם נִתְאַווּ תַאֲוָה. עַ֣ד חוֹדֶשׁ יָמִ֗ים עַ֤ד אֲשֶׁר־יֵצֵא֙ מֵֽאַפְּכֶ֔ם. וּבְשִׁבְעַת יְמֵי מִרְיָם. וַתִּסָּגֵ֥ר מִרְיָ֛ם מִח֥וּץ לַֽמַּֽחֲנֶ֖ה. וּבְאַרְבָּעִים יוֹם שֶׁל מְרַגְּלִים. וַיָּשׁוּבוּ מִתּ֣וּר הָאָ֑רֶץ מִקֵּ֖ץ אַרְבָּעִ֥ים יֽוֹם׃ וַיֵּֽלְכ֡וּ וַיָּבוֹאוּ אֶל־מֹשֶׁ֨ה וְאֶֽל־אַֽהֲרֹ֜ן וגו׳. אֲתוֹן אַשְׁכְּחִינוֹן עֲסִיקִין בְּהִילְכוֹת חַלָּה וְעָרְלָה. אָֽמְרוּ לָהֶן. לָאָרֶץ אֵין אַתֶּם נִכְנָסִין וְאַתֶּם עֲסוּקִין בְּהִילְכוֹת חַלָּה וְעָרְלָה. מִיַּד וַתִּשָּׂא֙ כָּל־הָ֣עֵדָ֔ה וַֽיִּתְּנ֖וּ אֶת־קוֹלָ֑ם וַיִּבְכּ֥וּ הָעָ֖ם בַּלַּיְ֥לָה הוּא. אָמַר לָהֶן. אַתֶּם בְּכִיתֶם לְפָנַי בְכִייָה שֶׁלְתִּפְלוּת. חַיַּי. עֲתִידִין אַתֶּם לִבְכּוֹת בְּכִייָה שֶׁלְמַמָּשׁ. בָּכֹה תִבְכֶּ֜ה בַּלַּ֗יְלָה. תַּנֵי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. כָּתוּב וַיִּשְׁמַ֨ע מֹשֶׁ֜ה אֶת־הָעָ֗ם בּוֹכֶה לְמִשְׁפְּחוֹתָיו וגו׳. עַל שֵׁשׁ עֲרָיוֹת שֶׁאָסַר לָהֶן מֹשֶׁה. 255Here the heading is missing: “On the Ninth of Av was decided that our forefathers would not enter the Land.” The date of the return of the scouts is not directly spelled out in Num. That is what is written256Num. 10:11., it was in the second year in the second month on the twentieth of the month, etc. And it is written257Num. 10:33., they travelled from the Eternal’s mountain a distance of three days. Rebbi Zacharia, the son-in-law of Rebbi Levi: {a parable} like children who are freed from <school> (books)258The text in < > is from A (and also in a clearly wrong text in a Genizah excerpt, Yerushalmi Fragments, p. 184.) and leave to run259The letters [בכ] added by the corrector indicate a text like A: “leave to villages.” The word is missing in the Genizah excerpt. These changes misunderstand the text. R. Zacharia notes that they did not travel for three days, but the distance of three days, implying that the actual travel time was one day.. On that very day they desired a desire260Num. 11:20. No new date is indicated; an unqualified added month is 30 days.; up to a month, until it will come out of your noses. And the seven days of Miriam; Miriam was secluded outside the camp261Num. 12:15.. And the 40 days of the scouts, they returned from scouting the Land at the end of 40 days. They walked and came to Moses and Aaron262Num. 13:25. etc. They came and found them occupied with the rules for ḥallah263The heave to be taken from bread dough “when you come into the Land” (Num. 15:18). and orlah264The fruits to be stripped from a tree during its first three years “when you come to the Land” (Lev. 19:23).. They said to them, you are not going to enter the Land and you are studying the rules for ḥallah and orlah? Immediately, the entire congregation raised their voices; the people cried in that night265Num. 14:1.. He said to them, you cried before Me a pointless crying. By My life, in the future you shall cry a substantial crying. Crying she will cry in the night266Thr. 1:2, referring to the Ninth of Av. The computation goes as follows. Starting from the 20th of the second month one counts this day for travel, 7 days for Miryam’s seclusion, 30 days for the quail, and 40 days for the scouts, for a total of 97 days after the first of the 2nd month. The year is supposed to start with a full 30 day first month. Therefore the 2nd and 4th months have 29 days, the 3rd month 30 days, for a total of 88 days. The count ends on the 9th of the 5th month, Q. E. D. Differently in the Babli 29a.. Rebbi Simeon ben Yoḥai stated: It is written267Num. 11:10. This is the second unnecessary crying mentioned in the verse., Moses heard the people crying for its families, etc. About the six incest prohibitions which Moses forbade them268They cried about the paternal and maternal half-sisters, the maternal and paternal aunts, the sister-in-law, and the menstruating woman, which are permitted to Gentiles but forbidden to Israelites. Babli Yoma 75a..
אֲמַר לוֹן. אֲפִילוּ כֵן מַה חֲמִיתוֹן. אָֽמְרוּן לֵיהּ. אֶ֣רֶץ אוֹכֶלֶת יֽוֹשְׁבֶ֨יהָ֙ הִ֔יא. כָּל־קֵירְווָא דַהֲוִינָן עָלִין תַּמָּן הֲוִינָן מַשְׁכַּחִין מֵתִין. אָמַר לָהֶן הַקָּדוֹשׁ בָּרוּךְ הוּא. בַּטּוֹבָה שֶׁעָשִׂיתִי לָכֶם אָמַרְתֶּם אֶ֣רֶץ אוֹכֶלֶת יֽוֹשְׁבֶ֨יהָ֙ הִ֔יא. כָּל־קִירְייָה דַהֲווֹן עָלֵין בָּהּ הֲוָה טָב קַרְתָּא מַיִית. עַד דַּהֲווֹן מִיטַפְּלִין בֵּיהּ הֲווֹן מְייַלְּלִין קַרְתָּא וְנַפְקִין לוֹן וּבַר נַשׁ לָא יְדַע בְּהוֹן. וְלֹא עוֹד אֶלָּא דְאַמַרְתוֹן וַנְּהִ֤י בְעֵינֵ֨ינוּ֨ כַּֽחֲגָבִ֔ים וְכֵ֥ן הָיִי֖נוּ בְּעֵֽינֵיהֶֽם׃ יָֽדְעִין הֲוִיתוֹן מַה דַהֲוִינָא עֲבַד לְכוֹן בְּאַפֵּיהוֹן. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. דִּיבְּרוּ [דְבָרִים] כְּלַפֵּי לְמַעֲלָן. כִּֽי־חָזָ֥ק ה֖וּא מִמֶּֽנּוּ׃ אָֽמְרוּ. כִּבְיָכוֹל אֶפִילוּ לָא יְכִיל לְהוֹן. רִבִּי לֵוִי בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. לְק֣וֹל ׀ הֲמוּלָּ֣ה גְדוֹלָה. לְקוֹל (הַמִּילַּה) [הֲמוּלָה] הַגְּדוֹלָה שֶׁאָמַרְתֶּם. הִצִּ֥ית אֵשׁ֙ עָלֶ֔יהָ וְרָע֖וּ דָּלִיּוֹתָֽיו׃ He said to them269Moses to the scouts. One explains why the sin of the scouts, which kept the people 38 years in the desert, is the equivalent of the destruction of the Temple and merits inclusion in the fast of the Ninth of Av. Babli Sotah 35a., even so, what did you see? They told him, it is a Land devouring its inhabitants270Num. 13:32.; in any town we entered there people had died. The Holy One, praise to Him, said to them: Because of the benefit which I gave you, you are saying it is a Land devouring its inhabitants? In any town which they entered, a head of the town died. While they were occupied with him, they passed through the town and left before anybody noticed them. Not only this, but you said, we were in our eyes like locusts, and so we were in their eyes271Num. 13:33.. You knew what I made you in their eyes. Rebbi Simeon ben Laqish said, they said things against Heaven: for he is stronger than Him272Num. 13:31.; even He can do nothing against them. Rebbi Levi in the name of Rebbi Ḥama bar Ḥanina: with a big uproar273Jer. 11:16., by the noise of the big (word) [uproar]274The text of the scribe (in parentheses) is preferable to that of the [corrector] since it refers to the blasphemous character of the statement in Num. 13:31. The public blasphemy started the fire. which you pronounced, He started a fire which broke its branches.
תַּנֵּי. רִבִּי יּוֹסֵי אוֹמֵר. יוֹם שֶׁחָרַב הַבַּיִת הָיָה מוֹצָאֵי שַׁבָּת וּמוֹצָאֵי שְׁמִיטָּה וּמִשְׁמַרְתּוֹ שֶׁלְיְהוֹיָרִיב בְּתִשְׁעָה בִאַב. וְכֵן בַּשֵּׁינִי. בָּזֶה וּבָזֶה הָיוּ הַלְוִיִּם עוֹמְדִין עַל הַדּוּכָן וְאוֹמְרִין וַיָּ֤שֶׁב עֲלֵיהֶ֙ם ׀ אֶת־אוֹנָ֗ם וּבְרָעָתָ֥ם יַצְמִיתֵ֑ם יַ֝צְמִיתֵ֗ם יי֨ אֱלֹהֵֽינוּ׃ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן. מָהוֹ לוֹמַר שִׁיר בְּלָא נְסָכִים. אָמַר לֵיהּ. נִישְׁמְעִינָהּ מִן הָדָא דְתַנֵּי. בָּזֶה וּבָזֶה הָיוּ הַלְוִיִּם עוֹמְדִין עַל הַדּוּכָן וְאוֹמְרִין וַיָּ֤שֶׁב עֲלֵיהֶ֨ם ׀ אֶת־אוֹנָ֗ם וגו׳. רִבִּי אַבָּהוּ אָמַר. אִיתְפַּלְּגוֹן רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רִבִּי יוֹחָנָן אָמַר. אוֹמְרִין שִׁיר בְּלָא נְסָכִים. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. אֵין אוֹמְרִין שִׁיר בְּלָא נְסָכִים. הָתִיב רִבִּי יוֹחָנָן לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וְהָתַנֵּי. בָּזֶה וּבָזֶה הָיוּ הַלְוִיִּם עוֹמְדִים עַל הַדּוּכָן וְאוֹמְרִין וַיָּ֤שֶׁב עֲלֵיהֶ֙ם ׀ אֶת־אוֹנָ֗ם. אָמַר לֵיהּ רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מָה אַתְּ שְׁמַע מִינָּהּ. אָמַר לֵיהּ. מְאַחַר שֶׁאִילּוּ נְסָכִים הָיוּ זְמַנּוֹ שֶׁלְשִׁיר הָיָה. רִבִּי יוֹחָנָן אָמַר. שִׁירוֹ שֶׁל יוֹם. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. שִׁירוֹ שֶׁל אֶתְמוֹל. It was stated275Babli 29a, Arakhin 11b.: Rebbi Yose says, the day of the destruction of the Temple was after the end of the Sabbath, at the end of a Sabbatical year27669 C.E., during the watch of Yehoyariv, on the Ninth of Av. And so it happened the second time. Both times the Levites were standing on the platform and singing, He turned on them their wrongs, in their malice he eradicates them, eradicates them the Eternal, our God277Ps. 94:23.. Rebbi Simeon ben Laqish asked before Rebbi Joḥanan; may one sing without libations278If there are sacrifices, the Levites have to sing the daily song at the time the libations accompanying the daily sacrifice are poured. Since daily (and all other animal) sacrifices stopped on Tammuz 17, the question is whether the Levites may sing at all.? He said to him, let us hear from what was stated: “both times the Levites were standing on the platform and singing, He turned on them their wrongs, etc.” Rebbi Abbahu said, Rebbi Joḥanan and Rebbi Simeon ben Laqish disagreed. Rebbi Joḥanan said, one may sing without libations. Rebbi Simeon ben Laqish said, one may not sing without libations. Rebbi Joḥanan objected to Rebbi Simeon ben Laqish: Was it not stated, “both times the Levites were standing on the platform and singing, He turned on them their wrongs”? Rebbi Simeon ben Laqish said to him, what do you conclude from this? He said to him, since if there were libations it would have been time for the song. Rebbi Joḥanan said, the daily song. Rebbi Simeon ben Laqish said, yesterday’s song279In this version, R. Joḥanan disputes either whether the song was Ps. 94 or that the destruction was on a Sunday, since the song is the one for Wednesday. He holds that if there are no sacrifices, one performs the services which are possible under the circumstances. R. Simeon ben Laqish holds that no service can be performed if not all rules can be observed; for him the song here was not a service but a dirge..
אָמַר רִבִּי לְוִי. יְהוֹיָרִיב גַּבְרָה מֵירוֹן קַרְתָּה. מְסַרְבֵיי. מְסַר בֵּייְתָא לִשׂנָאַייָא. אָמַר רִבִּי בֶּרֶכְיָה. [יְהוֹיָרִיב] י״ה הֵרִיב עִם בָּנָיו עַל שֶׁמָּרוּ וְסָֽרְבוּ בוֹ יְדַעְיָה עָמוֹק צִיפּוֹרִים. יְדַע יָ״ה עֵיצָה עֲמוּקָה שֶׁבְּלִיבָּם וְהֶגְלָם לְצִיפּוֹרִין. Rebbi Levi said, Yehoyariv, a person. Meron, a town. Mesarbei. He delivered His House to the enemies280It seems that the clans of Yehoyariv serving on that day were Meron and Mesarbei.. Rebbi Berekhia said, [Yehoyariv], Yah quarrelled with His children since they rebelled and rejected Him. Yeda`ya Amoq Sipporim281Also name of a watch and two of its clans.. Yah knew the deep counsel in their hearts and exiled them to Sepphoris283A parallel text is Thr. rabba 3(38); cf. also Babli Gittin 57a–58a, Sanhedrin 93b..
וְנִלְכְּדָה בֵּיתְתָּר. רִבִּי הֲוָה דְרַשׁ עֶשְׂרִין וְאַרְבָּעָה עוֹבְדִין בְּבִּילַּ֨ע יי֨ וְלֹ֣א חָמַ֗ל. וְרִבִּי יוֹחָנָן דְּרַשׁ אֲשִׁיתִּין. וְרִבִּי יוֹחָנָן יְתִיר עַל רִבִּי. אֶלָּא עַל יְדֵי דְּרִבִּי הֲוָה סְמִיךְ לְחֻרְבַּן בֵּית מוּקְדְּשָׁא הֲוָה תַמָּן סַבִּין נְהִירִין וַהֲוָה דְרַשׁ וְאִינּוּן בָּכֵיי וּמִשְׁתַּתְּקִין וְקַיְימִין לֹון. תַּנֵּי. אָמַר רִבִּי יְהוּדָה בֵּירִבִּי אִלָעִאי. בָּרוּךְ רִבִּי הָיָה דוֹרֵשׁ הַקּוֹל ק֣וֹל יַֽעֲקֹ֔ב וְהַיָּדַ֖יִם יְדֵ֥י עֵשָֽׂו׃ קוֹלוֹ שֶׁלְיַעֲקֹב צָווַח מִמָּה שֶׁעָשׂוּ לוֹ יָדָיו שֶׁלְעֵשָׂו בְּבִיתְתָּר. “Bettar was taken.” 283A parallel text is Thr. rabba 3(38); cf. also Babli Gittin 57a–58a, Sanhedrin 93b. Rebbi used to preach 24 facts about the Eternal swallowed and showed no mercy284Thr. 2:2., but Rebbi Joḥanan 60. So Rebbi Joḥanan more than Rebbi? Only since Rebbi was closer to the destruction of the Temple, there were there old men remembering, and those would cry and continuously silence him. It was stated: Rebbi Jehudah ben Rebbi Illai said, Baruch my teacher used to preach, the voice is Jacob’s voice but the hands are Esau’s hands285Gen. 27:22.. Jacob’s voice cries about what Esau’s hands did at Bettar.
תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. עֲקִיבָה רִבִּי הָיָה דוֹרֵשׁ דָּרַ֨ךְ כּוֹכָ֝ב מִֽיַּֽעֲקֹ֗ב. דָּרַךְ כּוֹזִבָּא מִיַּעֲקֹב. רִבִּי עֲקִיבָה כַּד הֲוָה חֲמִי בַּר כּוֹזִבָּה הֲוָה אֲמַר. דֵּין הוּא מַלְכָּא מְשִׁיחָא. אָמַר לֵיהּ רִבִּי יוֹחָנָן בֵּן תּוֹרְתָא. עֲקִיבָה. יַעֲלוּ עֲשָׂבִים בִּלְחָיֵיךָ (וְאַדַּיִין) [וְעַדַּיִין] בֶּן דָּוִד [לֹא] יָבֹא. אָמַר רִבִּי יוֹחָנָן. קוֹל אַדְרִייָנוּס קַיְסָר הוֹרֵג בְּבֵיתְתָּר שְׁמוֹנִים אֶלֶף רִיבּוֹא. אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים [אֶלֶף] זוּג שֶׁלְתוֹקְעֵי קְרָנוֹת הָיוּ מַקִּיפִין אֶת בֵּיתְתָּר. וְכָל־אֶחָד וְאֶחָד הָיָה מְמוּנֶּה עַל כַּמָּה חַייָלוֹת. וְהָיָה שָׁם בֶּן כּוֹזִבָּה וְהָיָה לֹו מָאתַיִם אֶלֶף מְטִיפֵי אֶצְבַּע. שָֽׁלְחוּ חֲכָמִים וְאָֽמְרוּ לוֹ. עַד אֵימָתַי אַתָּה עוֹשֶׂה אֶת יִשְׂרָאֵל בַּעֲלֵי מוּמִין. אָמַר לָהֶן. וְכִי הֵיאַךְ אֶיפְשַׁר לְבוֹדְקָן. אָֽמְרוּ לוֹ. כָּל־מִי שֶׁאֵינוֹ רוֹכֵב עַל סוּסוֹ וְעוֹקֵר אֶרֶז מִן לְבָנוֹן לָא יִהיֶה נִכְתָּב בְּאִיסְרַטְיָא שֵּׁלָּךְ. וְהָיוּ לוֹ מָאתַיִם אֶלֶף כָּךְ וּמָאתַיִם אֶלֶף כָּךְ. וְכַד דַּהֲוָה נְפַק לִקְרָבָא הֲוָה אֲמַר. רִיבּוֹנֵיהּ דְּעָֽלְמָא. לֹא תִסְעוֹד וְלֹא תִ[כְסוֹף]. הֲלֹֽא־אַתָּ֣ה אֱלֹהִ֣ים זְנַחְתָּ֑נוּ וְֽלֹא־תֵ֘צֵ֥א בְּצִבְאוֹתֵֽינוּ. שָׁלֹשׁ שָׁנִים וּמֶחֱצָה עָשָׂה אַדְרִייָנוּס מַקִּיף עַל בֵּיתְתָּר. וַהֲוָה רִבִּי אֶלְעָזָר הַמּוֹדָעִי יוֹשֵׁב עַל הַשַּׂק וְעַל הָאֶפֶר וּמִתְפַּלֵּל בְּכָל־יוֹם וְאוֹמֵר. רִבּוֹן הָעוֹלָמִים. אַל תֵּשֵׁב בַּדִּין הַיּוֹם. אַל תֵּשֵׁב בַּדִּין הַיּוֹם. בְּעָא אַדְרִייָנוּס מֵיזַל לֵיהּ. אֲמַר לֵיהּ חַד כּותַיי. לָא תֵיזִיל לָךְ. דַּאֲנָא חֲמִי מַה מֵיעֲבַד וּמַשְׁלִים לָךְ מְדִינְתָא. עָאַל לֵיהּ מִן בַּיְבָא דִמְדִינִתָא. עָאַל וְאַשְׁכָּח רִבִּי אֶלְעָזָר הַמּוֹדָעִי קָאִים מַצְלִי. עֲבַד נַפְשֵׁיהּ לְחִישׁ לֵיהּ בְּגַו אוּדְנֵיהּ. חֶמוּנֵיהּ בְּנֵי מְדִינְתָא וְאַייְתוּנֵיהּ גַּבֵּי בֶּן כוֹזִבָּא. אָֽמְרוּן לֵיהּ. חֲמִינָן הָהֵן סַבָּא מִשְׁתָּעֵי לַחֲבִיבָךְ. אֲמַר לֵיהּ. מַה אָֽמְרָת לֵיהּ וּמַה אֲמַר לָךְ. אֲמַר לֵיהּ. [אִין] אֲנָא אֲמַר לָךְ מַלְכָּא קְטַל לִי. וְאִי לָא אֲנָא אֲמַר לָךְ אַתְּ קְטַל יָתִי. טַב לִי מַלְכָּא קְטַל יָתִי וְלָא אַתְּ. אֲמַר לֵיהּ. אֲמַר לִי דַאֲנָא מַשְׁלִים מְדִינְתָא. אֲתַא גַּבֵּי רִבִּי אֶלְעָזָר הַמּוֹדָעִי. אֲמַר לֵיהּ. מַה אֲמַר לָךְ הָדֵין כּוּתַייָא. אֲמַר לֵיהּ. לֹא כְלוּם. מָה אָֽמְרָת לֵיהּ. אֲמַר לֵיהּ. לֹא כְלוּם. יְהַב לֵיהּ חַד בְּעוּט וְקָטְלֵיהּ. מִיַּד יָצָאת בַּת קוֹל וְאָֽמְרָה. ה֣וֹי רוֹעִי הָֽאֱלִיל֙ עוֹזְבִי הַצֹּ֔אן חֶ֥רֶב עַל־זְרוֹע֖וֹ וְעַל־עֵ֣ין יְמִינ֑וֹ זְרוֹעוֹ יָבֹשׁ תִּיבָ֔שׁ וְעֵ֥ין יְמִינ֖וֹ כָּהֹ֥ה תִכְהֶֽה׃ הָרַגְתָּ אֶת רִבִּי אֶלְעָזָר הַמּוֹדָעִי זְרוֹעָן שֶׁלכָּל־יִשְׂרָאֵל וְעֵין יְמִינָם. לְפִיכָךְ זְרוֹעוֹ שֶׁלְאוֹתוֹ הָאִישׁ יָבוֹשׁ תִּיבָשׁ וְעֵין יְמִינוֹ כָּהֹה תִכְהֶה. מִיַּד נִלְכְּדָה בֵיתָתָּר וְנֶהֱרַג בֶּן כּוֹזִבָּה. אַתּוֹן טְעִינִין רִישֵׁיהּ גַּבֵּי אַדְרִייָנוּס. אֲמַר לוֹן. מָאן קְטַל הָדֵין. אֲמַר לֵיהּ חַד כּוּתַייָא. אֲנָא קְטַלְתֵּיהּ. אֲמַר לֵיהּ. חֲמִי לִי פִטוּמֵיהּ. חֲמִי לֵיהּ פִטוּמֵיהּ. אַשְׁכַּח חֲכִינָה כִרִיכָה עֲלוֹי. אֲמַר. אִלוּלֵי אֱלָהָא דְקָטְלֵיהּ מָאן הֲוָה יְכִיל קָטְלֵיהּ. וְקָרָא עֲלוֹי. אִם־לֹא֙ כִּֽי־צוּרָ֣ם מְכָרָ֔ם וַֽיי֨ הִסְגִּרָֽם׃ וְהָיוּ הוֹרֵגִין בָּהֶם וְהוֹלְכִין עַד שֶׁשָּׁקַע הַסּוּס בָּדָם עַד חוֹטְמוֹ. וְהָיָה הַדָּם מְגַלְגֵּל סְלָעִים מַשְּׂאוּי אַרְבָּעִים סְאָה עַד שֶׁהָלַךְ הַדָּם בַּיָּם אַרְבָּעַת מִיל. אִם תֹאמַר שֶׁהִיא קְרוֹבָה לַיָּם. וַהֲלֹא רְחוֹקָה מִן הַיָּם אַרְבָּעִים מִיל. אָֽמְרוּ. שְׁלֹשׁ מֵאוֹת מוֹחֵי תִינּוֹקוֹת מָֽצְאוּ עַל אֶבֶן אַחַת. וּמָֽצְאוּ שָׁלֹשׁ קוּפּוֹת שֶׁלְקְצוּצֵי תְפִילִּין שֶׁלְתֵּשַׁע תֵּשַׁע סְאִין. וְיֵשׁ אוֹמְרִים. תֵּשַׁע שֶׁל שָׁלֹשׁ שָׁלֹשׁ סְאִין. תַּנֵּי. רַבָּן שִׁמְעוֹן בֵּן גַּמְלִיאֵל אוֹמֵר. חֲמֵשׁ מֵאוֹת בָּתֵּי סוֹפְרִים הָיוּ בְּבֵיתְתָּר. וְהַקָּטָן שֶׁבָּהֶן אֵין פָּחוּת מֵחֲמֵשׁ מֵאוֹת תִּינוֹקוֹת. וְהָיוּ אוֹמְרִים. אִם בָּאוּ הַשּׂוֹנְאִים עָלֵינוּ בַּמַּכְתּוֹבִים הַלָּלוּ אָנוּ יוֹצְאִין עֲלֵיהֶן וּמְנַקְּרִים אֶת עֵינֵיהֶם. וְכֵיוָן שֶׁגָּֽרְמוּ עֲוֹנוֹת הָיוּ כוֹרְכִים כָּל־אֶחָד וְאֶחָד בְּסִפְרוֹ וְשׂוֹרְפִין אוֹתוֹ. וּמִכּוּלָּם לָא נִשְׁתַּייֵר אֶלָא אָנִי. וְקָרָא עַל גַּרְמֵיהּ. עֵינִי֙ עֽוֹלְלָ֣ה לְנַפְשִׁ֔י מִכֹּ֖ל בְּנ֥וֹת עִירִֽי׃ כֶּרֶם גָּדוֹל הָיָה לְאַדְרִייָנוּס הָרָשָׁע. שְׁמוֹנֶה עָשָׂר מִיל עַל שְׁמוֹנֶה עָשָׂר מִיל כְּמִין טִיבֵּרִיְּא לְצִיפּוֹרִי. וְהִקִּיפוֹ גָּדֵר מֵהָרוּגֵי בֵּיתְתָּר מְלֹא קוֹמָה וּפִישּׁוּט יָדַיִים. וְלֹא גָזַר עֲלֵיהֶם שְׁיִּיקָבֵרוּ. עַד שֶׁעָמַד מֶלֶךְ אַחֵר וְגָזַר עֲלֵיהֶם שְׁיִּיקָבֵרוּ. Rebbi Simeon ben Yohai stated: Aqiba my teacher used to preach, there appeared a star out of Jacob286Num. 24:17. there appeared Koziba out of Jacob. When Rebbi Aqiba saw Bar Koziba he said, this is King Messias. Rebbi Joḥanan ben Torta said to him, Aqiba! Grass will grow from your jaws and still David’s son (still has to) [will not have]287The corrector’s [text] is from the Midrash. The scribe’s text asserts that the Messiah always will be coming. come. Rebbi Joḥanan said, the voice of Emperor Hadrian killing eighty thousand myriads at Bettar288In Cant. rabba 2(36) the number is 90’000’000. Thr. rabba shows that the statement here is copied in the wrong place; it belongs to the previous paragraph, explaining the sound of Esau.. Rebbi Joḥanan said, eighty [thousand] couples of horn-blowers289Roman army commanders. were encircling Bettar, each of which was commanding several army units. There was Ben Koziba who had 200’000 with him missing a finger. The Sages sent, how long will you turn Israel into defective persons? He told them, how would it be possible to test them? They said to him, anyone who riding on his horse cannot uproot a cedar of Lebanon should not be enrolled in your army290Greek στρατιά.. He had 200’000 of either kind. When he went into battle he said, Master of the World: Do not support and do not hinder, did not you, God, neglect us, and do not go out with our armies291Ps. 60:12.. Three and a half years did Hadrian encircle Bettar. Rebbi Eleazar from Modiin was sitting in sackcloth and ashes, praying every day and saying, Master of the World, do not sit in judgment today, do not sit in judgment today. Hadrian wanted to go away. A Samaritan said to him, do not go away, for I am seeing what to do that the city will submit to you. He went to the city gate, entered, and found Rebbi Eleazar from Modiin standing in prayer. He showed himself as if he would whisper into his ear. The people of the city saw him and brought him to Ben Koziba. They said to him, we saw this old man turning to your uncle. He asked him, what did you say to him and what did he say to you? He answered, if I shall tell you, the king will kill me; but if I do not tell you, you will kill me. It is better that the king should kill me but not you. He told him, he said to me, I will make the town submit to the king. He came to Rebbi Eleazar from Modiin. He asked him, what did this Samaritan say to you. He answered, nothing. What did you say to him? He answered, nothing. He kicked him and killed him. Immediately there came an unembodied voice and said, woe, criminal shepherds, who abandon the flock, a sword on his arm and on his right eye. His arm shall dry up and his right eye darken292Zach. 11:17.. You killed Rebbi Eleazar from Modiin, the arm of Israel, and their right eye. Therefore this man’s arm shall dry up and his right eye darken. Immediately Bettar was taken and Ben Koziba killed. They came carrying his head to Hadrain. He asked them, who killed him? A Samaritan said to him, I killed him. He said to him, show me his body. He showed him his body; he found a poisonous snake wrapped around him. He said, if God had not killed him, who could kill him? He recited over him, if not that their Rock had sold them, and the Eternal handed them over293Deut. 32:30.. They killed them continuously until the horse was immersed in blood up to his nose. The blood was moving rocks of 40 seah loads, until the blood colored the sea for four mil. If you would say that it was close to the sea, in fact it is 40 mil distant from the sea. They said, 300 children’s brains were found on one stone, and they found three boxes of tefillin capsules of nine seah each, but some say nine of three each. It was stated, Rabban Simeon ben Gamliel says, 500 schools were in Bettar, the smallest one for not less than 500 children. They were saying, if the haters come against us we shall go out against them with these stylos and blind them. When the sins caused, they were binding each single one into his book and burning him; and of them only I remained. He recited referring to himself, my eye hurts my soul more than all daughters of my city294Thr. 3:51.. The evil Hadrian had a large vineyard, eighteen mil by eighteen mil, as from Tiberias to Sepphoris. He fenced it in with the slain of Bettar standing up with outstretched arms, and did not decide that they should be buried, until another king arose295An expression used for a new dynasty, in this case Septimius Severus. who decided that they should be buried.
אָמַר רַב חוּנָה. מִשֶּׁנִּיתְנוּ הֲרוּגֵי בֵיתְתָּר לִקְבוּרָה נִקְבְּעָה הַטּוֹב וְהַמֵּטִיב. הַטּוֹב שֶׁלֹּא נִסְרְחוּ. וְהַמֵּטִיב שֶׁנִּיתְנוּ לִקְבוּרָה. תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה עָשָׂת בֵּיתְתָּר לְאַחַר חֻרְבַּן בֵּית הַמִּקְדָּשׁ. וְלָמָּה חָֽרְבָה. עַל שֶׁהִדְלִיקָה נֵירוֹת לְאַחַר חוּרְבַּן בֵּית הַמִּקְדָּשׁ. וְלָמָּה הִדְלִיקָה נֵירוֹת. שֶׁהָיוּ בּוּלֶווְטֵי יְרוּשָׁלִַם יוֹשְׁבִים בְּאַמְצַע הַמְּדִינָה. וּכְדוּ דַהֲווֹן חֲמֵיי בַּר נַשׁ סְלִיק לִירוּשָׁלִַם הֲווֹן אָֽמְרִין לֵיהּ. בְּגִין דְּשָֽׁמְעִינָן עֲלָךְ דְּאַתְּ בָּעֵי מִתְעַבְדָה אַרְכוֹנְטֶס וּבוּלֶבוּטֶס. וְהוּא אֲמַר לוֹן. לֵית בְּדַעֵתִּי. בְּדִיל דְּשָֽׁמְעִינָן עֲלָךְ דְּאַתְּ בָּעֵי מַזְבְּנָה אוֹסִייָא דִילָךְ. וְהוּא אֲמַר לוֹן. לֵית בְּדַעְתִּי. וֶהַוָה חַבְרֵיהּ אֲמַר לֵיהּ. מַה אֵתְּ בָּעֵי מֶן דֵּין. כְּתוּב וַאַנִא חֲתַם. וַהֲוָה כְתִיב וְחַבְרֵיהּ חֲתַם. וַהֲווֹן מְשַׁלְּחִין אוּנִיתָא לְבַר בֵייתָה וְאָֽמְרוּן לֵיהּ. אִין אֲתַא פְּלָֽנְיָא מֵיעוֹל לְאוֹסְּייָא דִידֵיהּ לָא תְשַׁבְקִינֵּיהּ דְּהִיא זְבִינָה גַּבָּן. וְכֵיוָן דַּהֲוָה שְׁמַע מִינְהוֹן כֵּן הֲוָה אֲמַר. הַלְּוַואי אְיתְבַּר רִיגְלֵיהּ דַּהֲהוּא גַּבְרָא. וְלָא סלַק לִירוּשָׁלִַם. הָדָא הוּא דִכְתִיב צָד֣וּ צְעָדֵ֔ינוּ מִלֶּכֶ֭ת בִּרְחוֹבוֹתֵינוּ. צָד֣וּ צְעָדֵ֔ינוּ. אַצְדִי אוֹרְחֲתֵיהּ דְּהָהוּא בֵייְתָא. קָרַ֥ב קִצֵּ֛ינוּ. קָרַב קִיצֵּ֛יהּ דַּהַהוּא בֵיְתָא. מָלְא֥וּ יָמֵ֖ינוּ. מָלֵא יוֹמוֹי דְהַהוּא בֵייתָא. אוֹף אִינּוּן לָא נַפְקוֹן טַבָּאוּת. שָׂמֵ֥חַ לְ֝אֵ֗יד לֹ֣א יִנָּקֶֽה. 296This paragraph has no parallel in Thr. rabba. Rav Ḥuna said, when the slain of Bettar were permitted to be buried, “the good and the benefactor” was fixed. “The good” that they did not decompose, “the benefactor” that they were permitted for burial297The fourth benediction of Grace. Babli 31a; Berakhot 1:8 (Note 278), 7:1 (Notes 35,36), Babli 48b.. It was stated, Rebbi Yose said, 52 years Bettar existed after the destruction of the Temple. And why was it destroyed? For they lit lights after the destruction of the Temple. Why did they light lights? Because the council members298Greek βουλευτής. of Jerusalem were dominating the center of the city. When they were seeing a person moving to Jerusalem they said to him, since we heard about you that you are aspiring to be made judge299Greek ʼάρχων, - οντος. or councillor; he would say to them, that is not my intention300To become elected and to pay bribes for the purpose.. Because we heard about you that you intend to sell your property301Greek ου ʼσία.; he would say to them, that is not my intention. His colleague would say to him, what are you arguing with this one, write and I shall sign302Since a sale document is valid if it is testified to by two witnesses; it needs no signature of any of the parties to the sale.. He would write and his colleague would sign. They would send the sale document303A Semitic form of Greek ʼωνή. to his house companion and told him, if X comes to enter his property, do not let him, because it is sold to us. When he heard this from them he said, if only this man’s leg had been broken before he came to Jerusalem. That is what is written304Thr. 3:18., they caught our steps, not to walk in our streets. They caught our steps, destroy the way to that House, our end is near, the end of this House is near, our days are fulfilled, the days of this House are fulfilled. They also did not come out well, he who enjoys disaster will not be acquitted305Prov. 17:5..
[שְׁנֵי אַחִים הֲווֹן בִּכְפַר חֲרִיבָה. וַהֲווֹן רוֹמִים אָֽזְלִין עֲלֵיהוֹן וּמְקַטְּלִין לוֹן. וְאָֽמְרִין. כָּלַ־סַמָּא דְמִילְּתָא נֵיתֵי כְלִילָא עַל רִישֵׁיהוֹן. אָֽמְרִין. מַבְדִּקִינָן אוֹף חַד זְמַן. מִנָֽפְקִין פְּגַע בֵּיהּ חַד סַב. אֲמַר לוֹן. בָּרייֵכוֹן סְעוֹדִינְכוֹן. אָמַר. לֹא יִסְעוֹד וְלֹא [יִסְמוֹךְ] <יִכְסוֹף> הֲלֹֽא־אַתָּ֣ה אֱלֹקים זְנַחְתָּ֑נוּ.] 306This again is found in Thr. rabba, but the corrector’s insert is copied from Yalqut Haazinu (§946), to which tradition also belongs the text of A (which ends here). In the traditional text of Thr. rabba it is very clear that the story belongs to the legend of Bar Kochba since there the crown is to be offered to Simon (bar Koziba).[Two brothers were in Kefar Ḥariba; the Romans went out against them and they would kill them. They said, the medicine for this is for us to bring a crown to their heads. They said, let us try a last time. When they went out, an old man met them and said, your Maker may support you. They said, may He neither help nor [support] <obstruct>307The word <added> is from A; it might be Arabic סבפ “to put a step on an entrance”,as sign of an obstacle, or בספ “affairs go badly”., did not you, God, neglect us291Ps. 60:12..]
שְׁנֵי אֲרָזִים הָיוּ בְּהַר הַמִּשְׁחָה. בְּתַחַת אֶחָד מֵהֶן הָיוּ מוֹכְרִין אַרְבַּע חֲנוּיוֹת טַהֲרוֹת. וְהָאֶחָד הָיוּ מוֹצִיאין מִמֶּנּוּ אַרְבָּעִים סְאָה גוֹזָלוֹת בְּכָל־חוֹדֶשׁ וָחוֹדֶשׁ. וּמֵהֶן הָיוּ מְסַפְּיקִין קִינִּים לְכָל־יִשְׂרָאֵל. טוּר שִׁמְעוֹן הֲוָה מַפִּיק תַּלַת מְאָווְָן דְּגַרְבִּין דְּמַרְקוֹעַ לְקַייְטָא כָּל־עֲרוּבַת שׁוּבָּא. וְלָמָּה חָרַב. יֵשׁ אוֹמְרִים. מִפְּנֵי הַזְּנוּת. וְיֵשׁ אוֹמְרִין. שֶׁהָיוּ מְשַׂחֲקִין בַּכַּדּוּר. עֲשֶׂרֶת אֲלָפִים עֲייָרוֹת הָיוּ בְּהַר הַמֶּלֶךְ. וּלְרִבִּי אֶלְעָזָר בֶּן חַרְסוֹם אֶלֶף מִכּוּלָּם. וּכְנֶגִדָּן אֶלֶף סְפִינוֹת בַּיָּם. וְכוּלְּהֶם חָֽרְבוּ. שָׁלֹשׁ עֲייָרוֹת הָיָה קטמוס שֶׁלָּהֶן עוֹלֶה לִירוּשָׁלִַם בַּעֲגָלָה. כָּבוּל וְשִׁיחִין וּמִגְדַּל צְבָעְייָא. וּשְׁלָשׁתָּן חָֽרְבוּ. כָּבוּל מִפְּנֵי הַמַּחְלוֹקֶת. שִׁיחִין מִפְּנֵי כְשָׁפִים. וּמִגְדַּל צְבָעְייָא מִפְּנֵי הַזְּנוּת. שְׁלֹשָׁה כְפָרִים כָּל־אֶחָד וְאֶחָד הָיָה מוֹצִיא כִפְלַיִים כְיוֹצְאֵי מִצרַיִם. כְּפַר בִּישׁ וּכְפַר שִׁיחְלַייָא וּכְפַר דִּיכְרַייָא. וְלָמָּה הוּא קְרִי לוֹן כְּפַר בִּישׁ. דְּלָא הֲווֹן מְקַבְּלִין לְעָבוֹרָאִ. וְלָמָּה הוּא קְרִי לוֹן כְּפַר שִׁיחְלַייָא. דַּהֲווֹן מְרַבְּייָן בְּנֵיהוֹן כְּאִילֵּין תַּחְלוֹסַייָא. וְלָמָּה הוּא קְרִי לוֹן כְּפַר דִּיכְרַייָא. דַּהֲווֹן כָּל־נְשֵׁיהוֹן יָֽלְדָן דִּיכְרִין. אִי לָא הֲווָת חָדָא מִינְּהוֹן נַפְקָא מִן תַּמָּן לָא הֲווָת יָֽלְדָה נוּקְבָּה. אַמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים זוּגִים אַחִים כֹּהֲנִים נִישְּׂאוּ לִשְׁמוֹנִים זוּגוֹת אֲחָיוֹת כֹּהֲנוֹת בְּלַיְלָה אֶחָד בְּהָדָא גּוּפְנָא. חוץ מֵאַחִים בְּלֹא אֲחָיוֹת. מֵאֲחָיוֹת בְּלֹא אַחִים. חוּץ מִלְּוִיִּם. חוץ מִיִּשְׂרָאֵל. אַמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים חֲנוּיוֹת שֶׁלְאוֹרְגֵי פַּלְגֵּס הָיוּ בְמִגְדַּל צְבָעְייָא. אָמַר רִבִּי חִייָה בַּר בָּא. שְׁמוֹנִים חֲנוּיוֹת שֶׁלְמוֹכְרֵי טַהֲרוֹת הָיוּ בִכְפַר אִימְרָא. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי חִייָה בַּר בָּא. שֵׁמוֹנִים שִׁידּוֹת שֵׁלְמַתֶּכֶת הָיוּ בְשִׁיחִין. אָמַר רִבִּי יַנַּיי. שִׁידָּה לָא הָֽיְתָה בְיָמֵינוּ. רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָא. אִימֵּר הִיא הָֽיְתָה קְטַנַּה שֶׁבַּמִּשְׁמָרוֹת. וְהִיא הָֽיִתָה מוֹצִיאָה שְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף פִּירְחֵי כְהוּנָּה. 308From here to the last paragraph of the Halakhah most of the text is found in Thr. rabba 3(38). There grew two cedars on the Mount of Olives. Under one of them there were four shops selling in purity309They only sold food of guaranteed purity for pilgrims to the Temple (and Pharisees eating all food in purity).; from the other they were bringing 40 seah of pigeon chicks every single month and from there were providing all of Israel with nests310A “nest” is a couple of birds required for purification by many people whose impurity was caused by their own body. Cf. Babli Berakhot44a.. Mount Simon311Unidentified. was producing 200 barrels of fig pieces every Friday. Why was it destroyed? Some say, because of whoring; but some say it was because they were playing ball312Possibly the sin was not the ball playing but the accessory wagering.. 10’000 towns were on King’s Mountain313The hill region N of Jerusalem and W of Antipatris.; Rebbi Eleazar ben Ḥarsom owned 1’000 of them, and correspondingly 1’000 ships on the Sea. And all of them were destroyed314Babli Yoma 35b.. Of three villages was the qtmos315A word for which no reasonable source or meaning is found in the literature. brought to Jerusalem in carts, Kabul, Shiḥin, and Magdala of the dyers316All places in Galilee. All three were destroyed. Kabul because of quarrel, Sḥihin because of sorcery, and Magdala of the dyers because of whoring. Three villages of which each one was populated by twice the number of those leaving Egypt3171’200’000., the evil village, the cress village, and the boys’ village. Why was it called evil village? Because they did not receive travellers. Why was it called cress village? Because they were growing children like cress. Why was it called boys’ village? Because all their women gave birth to boys. If one of them never left from there she would not give birth to a girl. Rebbi Joḥanan said, 80 pairs of priestly brothers married 80 pairs of priestly sisters at Gufna318N of Jerusalem. in one night, not counting brothers but not sisters, sisters but not brothers, not counting Levites, not counting Israel. Rebbi Joḥanan said, in Magdala of the dyers there were 80 establishments of fustian. Rebbi Ḥiyya bar Abba said, 80 stores selling in purity were in Kefar Imra. Rebbi Jeremiah in the name of Rebbi Ḥiyya bar Abba, 80 metal shidda319A person or things transported by שִׁידָּה תֵיבָה ומִגְדָּל made of wood do not become impure if transported through impure territory (Mishnah Kelim 18:3); according to Maimonides a box containing at least 40 seah, about half a cubic meter. R. Yannai denies knowledge of the exact dimensions required. were in Shiḥin. Rebbi Yannai said, in our time was no shidda. Rebbi Ze`ira in the name of Rav Ḥuna: Immer was the smallest of the watches, and it was producing 85’000 young priests.
אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה נֶהֶרְגּוּ עַל דָּמוֹ שֶׁלְזְכַרְיָה. רִבִּי יוּדָן שָׁאַל לְרִבִּי אָחָא. אֵיכָן הָֽרְגוּ אֶת זְכַרְיָה. בְּעֶזְרַת הַנָּשִׁים אוֹ בְעֶזְרַת יִשְׂרָאֵל. אָמַר לוֹ. לֹא בְעֶזְרַת יִשְׂרָאֵל וְלֹא בְעֶזְרַת הַנָּשִׁים אֶלָּא בְעֶזְרַת הַכֹּהֲנִים. וְלֹא נָהֲגוּ בְדָמוֹ לֹא כְדַם הָאַיִל וְלֹא כְדַם הַצְּבִי. תַּמָּן כְּתִיב וְשָׁפַךְ֙ אֶת־דָּמ֔וֹ וְכִסָּ֖הוּ בֶּֽעָפָֽר׃ בִּרַם הָכָא כִּ֤י דָמָהּ֙ בְּתוֹכָ֣הּ הָיָ֔ה עַל־צְחִ֥יחַ סֶ֖לַע שָׂמָ֑תְהוּ כָּל־ כָּךְ לָמָּה. לְהַֽעֲל֤וֹת חֵימָה וְלִנְקוֹם נָקָ֔ם נָתַ֥תִּי אֶת־דָּמָ֖הּ עַל־צְחִ֣יחַ סָ֑לַע בְּלִי הִכָּסֽוֹת׃ שֶׁבַע עֲבֵירוֹת עָֽבְרוּ יִשְׂרָאֵל בִּאוֹתוֹ הַיּוֹם. הָֽרְגוּ כֹהֵן וְנָבִיא וְדַייָן. וְשָֽׁפְכוּ דַם נָקִי. וְטְימְּאוּ אֶת הָעֲזָרָה. וְשַׁבָּת וְיוֹם הַכִּיפּוּרִים הָיָה. וְכֵיוָן שֶׁעָלָה נְבוּזַרְאַדָּן לְכָאן רָאָה אֶת הַדָּם תּוֹסֵס. אָמַר לָהֶן. מַה טִיבוֹ שֶׁלָּזֶה. אָֽמְרוּ לֹו. דַּם פָּרִים וּכְבָשִׂים וְאֵילִים שֶׁהָיִינוּ מַקְרִיבִין עַל גַּבֵּי הַמִּזְבֵּחַ. מִיַּד הֵבִיא פָּרִים וְאֵילִים וּכְבָשִׂים וּשְׁחָטָן עָלָיו (וְאַדַּיִין) [ןָעַדַּיִין] הַדָּם תּוֹסֵס. וְכִיוָן שֶׁלֹּא הוֹדוּ לוֹ תְּלָייָן בְּגַרְדּוֹן. אָֽמְרוּ. הוֹאִיל וְהַקָּדוֹשׁ בָּרוךְ הוּא רוֹצֶה לִתְבוֹעַ דָמוֹ מִּיָּדֵינוּ. אָֽמְרוּ לוֹ. דַּם כֹּהֵן וְנָבִיא וְדַייָן הוּא שֵׁהָיָה מִתְנַבֵּא עָלֵינוּ [כָּל־מַה שֶׁאַתָּה עוֹשֶׂה לָנוּ]. וְעָמַדְנוּ עָלָיו וְהָרַגְנוּהוּ. מִיַּד הֵבִיא שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה וּשְׁחָטָן עָלָיו. וְאַדַּיִין הַדָּם תּוֹסֵס. בְּהַהִיא שַׁעְתָּא נְזַף בֵּיהּ. אֲמַר לֵיהּ. מַה אַתְּ בָּעֵי נוֹבַד כָּל־אוּמָּתָךְ עֲלָךְ. מִיַּד נִתְמַלֵּא הַקָּדוֹשׁ בָּרוךְ הוּא רַחֲמִים וְאָמַר. מַה אִם זֶה שֶׁהוּא בָשָׂר וָדָם וְאַכְָזָרִי נִתְמַלֵּא רַחֲמִים עַל בָּנַיי. אָנִי שֶׁכָּתוּב בִּי כִּ֣י אֵ֤ל רַחוּם֙ יי֨ אֱלֹהֶ֔יךָ לֹ֥א יַרְפְּךָ֖ וְלֹ֣א יַשְׁחִיתֶ֑ךָ וְלֹ֤א יִשְׁכַּח֙ אֶת־בְּרִ֣ית אֲבוֹתֶיךָ. עַל אַחַת כַּמָּה וְכַמָּה. מִיַּד רָמַז לַדָּם וְנִבִלַע בִּמְקוֹמוֹ. 320A slightly shortened version of Thr. rabba; cf. Babli Gittin 57b, Sanhedrin 94b. Rebbi Joḥanan said, 80’000 young priests were slaughtered for the blood of Zachariah3212Chr. 24:20–22. In dying he invoked God’s vengeance.. Rebbi Yudan asked Rebbi Aḥa, where did they kill Zachariah? In the women’s courtyard or in Israel’s courtyard322Herod’s Temple had an outer courtyard accessible to women, a middle one accessible to Israel males, and an inner one reserved uniquely for the sacrificial service by Cohanim.? He said to him, neither in Israel’s courtyard nor in the women’s courtyard but in the priests’ courtyard. They treated his blood neither as ram’s blood nor as gazelle’s blood323Ram’s blood has to be poured on the base of the altar; deer’s blood has to be covered as indicated in the verse.. There is written, he shall pour out its blood and cover it with dust324Lev. 17:13.. But here325Ez. 24:7., for its blood was in its midst, on a bare rock he put it. Why all this? To arise rage, to avenge vengeance, I put its blood on a bare rock, without being covered326Ez. 24:8. In the verse: “impossible to cover.”. Seven sins did Israel commit on that day. They killed a priest, prophet, and judge, spilled innocent blood, defiled the Temple courtyard, and it was a Sabbath and Day of Atonement. When Nebuzaraddan327Sent to burn down Jerusalem after its surrender and the exile of its inhabitants. came here and saw the blood bubbling, he asked them, what is the matter with this? They told him, it is the blood of bulls, sheep, and rams, which we were sacrificing on the altar. Immediately he brought bulls, rams, and sheep and slaughtered them on it, but the blood still was bubbling. Since they did not confess, he hung them on gallows. They said, since the Holy One, praise to Him, wants to ask for his blood from us, they told him, it is the blood of a priest, prophet, and judge who was prophesying for us [all that you are doing to us.] We conspired against him and killed him. Immediately he brought 80’000 young priests and slaughtered them on it, but the blood was still bubbling. At this moment he got angry with him328Zachariah., and said to him, do you want to destroy your entire people because of you? Immediately the Holy One, praise to Him, was filled with mercy and said, if this one who is flesh and blood, and cruel, is filled with mercy for My children, I, where it is written about Me329Deut. 4:31., for a compassionate power is the Eternal, your God, He will not destroy you nor forget the covenant of your forefathers, not so much more? Immediately he indicated to the blood and it was absorbed on its place.
אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה בָּֽרְחוּ לָהֶם לְתוֹךְ קַלְתּוּתִים שֶׁלְבֵּית הַמִּקְדָּשׁ. וְכוּלְּהֹם נִשְׂרְפוּ. וּמִכּוּלָּם לֹא נִשְׁתַּייֵר אֶלָּא יְהוֹשֻׁעַ בֶּן יְהוֹצָדָק הַכֹּהֵן הַגָּדוֹל. שֶׁנֶּאֱמַר הֲלֹא זֶ֦ה א֖וּד מוּצָּל מֵאֵֽשׁ׃ 330This paragraph is not in Thr. rabba. Rebbi Joḥanan said, 80’000 young priests fled into the hollows331The word usually is used for a hollow into which a portable stove is brought for cooking. of the Temple, and all of them were burned. Of all of them only Joshua ben Yehoṣadaq the High Priest was left, as it is said, is he not a wooden poker saved from fire332Zach. 3:2.?
אָמַר רִבִּי יוֹחָנָן. שְׁמוֹנִים אֶלֶף פִּירְחֵי כְהוּנָּה (בָֽקֵעוּ) [בָּֽרְחוּ] לְתוֹךְ חַייָלוֹתָיו שֶׁלְנְבוּכַד נֶצַר. וְהָֽלְכוּ לָהֶן אֶצֶל יִשְׁמְעֵאלִים. אָֽמְרוּן לוֹן. הָבוּ לָן נִישְׁתֵּי דַּאֲנָן צָהֵיי. הֵבִיאוּ לִפְנֵיהֶן מִינֵי מְלוחִים וְנוֹדוֹת נְפוּחוֹת. אָֽמְרוּן לוֹן. אָֽכְלוּן וְאַתּוֹן שָׁתֵיי. וְכֵיוָן דַּהֲוָה חַד מִינְּהוֹן שָׁרֵי זִיקָא וִיהַיב לֵיהּ גַּו פּוּמֵיהּ. הֲוָה רוּחָא נְפַק וַהֲוָה חֲנַק לֵיהּ. הָדָא הוּא דִכְתִיב מַשָּׂ֖א בַּעְרָ֑ב. מְטוּל רַב בַּעֲרָבִייָא. בַּיַּ֤עַר בַּעְרַב֙ תָּלִ֔ינוּ. מִי נְתוּנִים בְּיַעַר הַלְּבָנוֹן בַּעְרַב֙ תָּלִ֔ינוּ. אֶלָּא אוֹרְחוֹת דְּדָֽנִֽים׃ כֵּן אוֹרַחְהוֹן דִּבְנֵי דוֹדַייָא עָֽבְדִין. יִשְׁמָעֵאל שֶׁצָּמָא לֹא לִקְרַ֥את צָמֵ֖א הֵתָ֣יוּ מָ֑יִם. וַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם. לָא מִן טֵיבוּתְכוֹן אָתוּן לְגַבֵּיכוֹן. כִּֽי־מִפְּנֵ֥י חֲרָב֖וֹת נָדָ֑דוּ מִפְּנֵ֣י ׀ חֶרֶב נְטוּשִׁ֗ה. שֶׁלֹּא רָצוּ לְשַׁמֵּר אֶת שְׁמִיטֵּיהֶם. כְּמַה דְאַתְּ אָמַר וְהַשְּׁבִיעִית תִּשְׁמְטֶ֣נָּה וּנְטַשְׁתָּ֗הּ. וּמִפְּנֵי֙ קֶ֣שֶׁת דְּרוּכָ֔ה. שֶׁלֹּא רָצוּ לְשַׁמֵּר שַׁבְּתוֹתֵיהֶם. כְּמַה דְאַתְּ אָמַר בַּיָּמִ֣ים הָהֵ֡מָּה רָאִ֣יתִי בִֽיהוּדָ֣ה ׀ דֹֽורְכִים גִּיתּוֹת בַּשַּׁבָּ֡ת. וּמִפְּנֵ֖י כּוֹבֶד מִלְחָמָֽה׃ שֶׁלֹּא רָצוּ לְהִלָּחֵם בְּמִלְחַמְתָּהּ שֶׁלְתּוֹרָה. [כְּמַה דְאַתְּ אָמַר] עַל־כֵּן֙ יֵֽאָמַ֔ר בְּסֵ֖פֶר מִלְחֲמוֹת יי֨. 333Similarly Thr. rabba 3(38), Yalqut Prophets 421; cf. Tanhuma Yitro 5. Rebbi Joḥanan said, 80’000 young priests (broke through) [fled to] Nebuchadnezzar’s armies and went to the Ismaelites. They said to them, give us to drink for we are thirsty. They brought before them salted fish and inflated waterskins. They said to them, eat and then you can drink. When one of them opened the waterskin and put it into his mouth, the wind came out and suffocated him. That is what is written334Is. 21:13–15., load in Arabia, a large load on Arabia. In a forest in Arabia they will stay, those that should have been in the forest of Lebanon, in Arabia they will stay. But the ways of Dedanians335A grandson of Abraham by Qetura., that is the way the Dedanians act. When Ismael was thirsty, did they not bring water towards the thirsty? God opened her eyes and she saw a water cistern336Gen. 21:19.. Not voluntarily they came to you, for they fled from swords. From the unfettered sword, because they did not want to keep their Sabbaticals, as you are saying, and the seventh unfetter and abandon337Ex. 23:11.. And because ofcocked bows, because they did not want to keep their Sabbaths, as you are saying, in these days I saw in Jehudah people pressing wine-presses on the Sabbath338Neh. 13:15.. And because of the difficulty of war, they did not want to engage in the Torah’s war, [as you are saying], therefore it was said in the book of the wars of the Eternal339Num. 21:14..
אָמַר רִבִּי יוֹחָנָן. מִגִּבְתְּ וְעַד אַנְטִיפַּרִיס שִׁשִּׁים רִיבּוֹא עַייָרוֹת הָיוּ. הַקְטַנָּה שֶׁבָּהֶן הִיא הָֽיְתָה בֵית שֶׁמֶשׁ. דִּכְתִיב בָּהּ וַיַּ֞ךְ בְּאַנְשֵׁ֣י בֵֽית־שֶׁ֗מֶשׁ כִּ֤י רָאוּ֙ בַּֽאֲר֣וֹן יי֨ וגו׳. וְאֵילּוּ מֵרוּחַ אַחַת הָיוּ. אִין אַתְּ מְבַצֵּעַ לָהּ קָנֵיי לָא נְסַייָה. אָמַר רִבִּי חֲנִינָה. קָֽפְצָה לָהּ אֶרֶץ יִשְׂרָאֵל. 340Thr. rabba 3(38), Megillah 1:1 (מ). Rebbi Joḥanan said, from Gibbethon341The full biblical name is spelled out in Thr. rabba. to Antipatris there were 60’000 villages. The smallest among them was Bet Shemesh, about which is written3421S. 6:19., He smote of the men of Bet Shemesh, for they looked at the Ark of the Eterna, etc. These were in one direction. If you execute this with reeds it will not carry it. Rebbi Ḥanina said, the Land of Israel folded its fist.
אָמַר רִבִּי זְעִירָה. בּוֹא וּרְאֶה מַה חֲצִיפָה הִיא אֶרֶץ יִשְׂרָאֵל שֶׁהִיא עוֹשָׂה פֵירוֹת. מִפְּנֵי מָה הִיא עוֹשָׂה פֵירוֹת. תְּרֵין אֲמוֹרִין. חַד אָמַר. מִפְּנֵי שֶׁמְזַבְּלִין אוֹתָהּ. וְחוֹרָנָה אָמַר. מִפְּנֵי שֶׁהוּפְכִין אֶת עֲפָרָהּ. עוֹבְדָא הֲוָה בְּחַד דַּהֲוָה קָאִים זְרַע בְּהָדָא בִקְעַת אַרְבֵּל. וְכָבַשׁ יָדֵיהּ וּנְפַק עֲפָרָה יְקִידָא וְאוֹקִיד זַרְעָא. 343This paragraph in Thr. rabba, Petiḥta34. Rebbi Ze`ira said, come and see how insolent is the Land of Israel, that it yields fruit344Since it is written (Deut. 29:22) sulfur and salt, burns all over its land, describing the land after the destruction of the Temple, how can it have regained agricultural productivity?. Why does it yield fruit? Two Amoraim. One said, because one fertilizes it. The other one said, because one turns its earth over. It happened that a person was sowing in the valley of Arbel when he dug down with his hand and brought up burning dust which burned the seeds.
תַּנֵּי. רִבִּי יוֹסֵי אוֹמֵר. חֲמִשִּׁים וּשְׁתַּיִם שָׁנָה לֹא נִרְאֶה עוֹף טַס בְּאֶרֶץ יִשְׂרָאֵל. מַה טַעַם. מֵע֤וֹף וְעַד־בְּהֵמָ֔ה נָֽדְד֖וּ הָלָֽכוּ. אָמַר רִבִּי חֲנִינָה. קוֹדֶם לְאַרְבָּעִים שָׁנָה עַד שֶׁלֹּא גָלֹו יִשְׂרָאֵל לְבָבֶל נָֽטְעוּ תְמָרִים בְּבָבֶל. עַל יְדֵי שֶׁיְּהוּ לְהוּטִים אַחַר מְתִיקָה. שֶׁהִיא מְרַגֶּלֶת אֶת הַלָּשׁוֹן לַתּוֹרָה. אָמַר רִבִּי חֲנִינָה בְרֵיהּ דֵּרִבִּי אַבָּהוּ. שְׁבַע מְאוֹת מִינֵי דָגִים טְהוֹרִים וּשְׁמוֹנֶה מְאוֹת מִינֵי חֲגָבִים טְהוֹרִים וּלְעוֹף אֵין מִסְפָּר כּוּלְּהֹם גָּלוּ עִם יִשְׂרָאֵל לְבָבֶל. וּכְשֶׁחָֽזְרוּ כּוּלְּהֹם חָֽזְרוּ עִמָּהֶן חוּץ מִן הַדָּג הַנִּקְרָא שִׁיבּוּטָא. וְדָגִים הֵיאַךְ גָּלוּ. רִבִּי חוּנָה בַּר יוֹסֵף אָמַר. דֶּרֶךְ הַתְּהוֹם גָלוּ וְדֶרֶךְ הַתְּהוֹם חָֽזְרוּ. 345From here on there exists another Genizah fragment edited by Ginzberg (G). Cf. also Seder Olam Chap. 27 (in the author’s edition p. 234), Babli Šabbat 145b. It was stated: Rebbi Yose says, for 52 years no bird was flying in the Land of Israel. What is the reason? From the bird <of the sky> to the domesticated animal, they moved, they went away346Jer. 9:9.. Rebbi Ḥanina said, 40 years before Israel was exiled to Babylonia they planted date palms in Babylonia, so they should be ardent after sweets since this accustoms the tongue to Torah347Babli Pesaḥim 87b/88a.. Rebbi Ḥanina the son of Rebbi Abbahu said, 700 kinds of pure fish and 800 kinds of pure locusts and innumerable birds all were exiled with Israel to Babylonia; and when they returned, all of them returned, except the fish called turbot. How did fish migrate? Rebbi Ḥuna (bar Joseph) <in the name of rav joseph>348Since no R. Huna bar Joseph is otherwise known, prefer the reading of <g>. said, they went into exile through the abyss end returned through the abyss.
אָמַר רִבִּי יוֹחָנָן. אַשְׁרֵי מִי שֶׁהוּא רוֹאֶה בְמַפַּלְתָּהּ שֶּׁלְתַּדְמוֹר. שֶׁהִיא הָֽיְתָה שׁוּתֶּפֶת בְּחֻרְבַּן הַבַּיִת הָרִאשׁוֹן וּבְחֻרְבַּן הַבַּיִת הַשִּׁינִי. בְּחֻרְבָּן הָרִאשׁוֹן הֶעֱמִידָה שְׁמוֹנִים אֶלֶף קַשָּׁטִים. וּבְחֻרְבַּן הַשִּׁינִי הֶעֱמִידָה שְׁמוֹנַת אֲלָפִים קַשָּׁטִים. 340Thr. rabba 3(38), Megillah 1:1 (מ). Rebbi Joḥanan said, hail to him who sees the downfall of Palmyra, for it was partner in the destruction of the first Temple and the destruction of the second Temple. In the first destruction it put up 80’000349In G: 80. In Thr. rabba different numbers are given by different Amoraim of later generations. archers and in the second destruction 8’000 archers.
וְנֶחְרְשָׁה הָעִיר. חָרַשׁ רוּפוּס שְׁחִיק עֲצָמוֹת אֶת הַהֵיכָל. “And the city was ploughed over.” Rufus350Tineius Rufus, prefect of Judea at the start of Bar Kokhba’s uprising. This sentence is missing in G (and in the Midrashim.) Babli 29a., may his bones be ground, ploughed over the Temple204By Hadrian, imitating the mythical foundation of Rome in the founding of pagan Aelia Capitolina. Described in a coin of Hadrian minted 130 C.E..