Taanit 29b (כט:) — the Talmud in English

Rav Pappa said: Therefore

: Since in the month of Av one decreases joy, and in the month of Adar one increases joy, therefore—

a Jew who has litigation with a gentile

: a Jewish person who has a legal dispute with a gentile and must go to litigate with him in a gentile court,

should evade him in Av

: he should evade him and not litigate with him during the month of Av,

as his fortune is bad

: because at that time the fortune of the Jewish people is bad.

And he should make himself available in Adar

: In the month of Adar, by contrast, he should make himself available to him, so that he will litigate with him then,

as his fortune is sound

: because at that time his fortune is sound and good.

Since the Gemara cited the statement of Rav Yehuda, son of Rav Shemuel bar Shilat, concerning our Mishna, it cites another statement of his:

It is written in the prophecy of Jeremiah: “So said the Lord, etc., to the entire exile whom I exiled from Jerusalem to Babylonia, etc.,

to give you a future and a hope.”

That is, the Holy One, blessed be He, told Israel that since they would remain in exile for seventy years, He would give them there a future and a hope.

And what are this “future and hope”?

Rav Yehuda, son of Rav Shemuel bar Shilat, said in the name of Rav: These are date palms,

of which there are many in Babylonia, and from which the Jews would support themselves,

and linen garments

to wear.

The Gemara further cites a statement of Rav Yehuda, son of Rav Shemuel bar Shilat:

It is stated in the Book of Genesis, in the blessings with which Isaac blessed Jacob:

“And he said: See, the fragrance of my son is like the fragrance of a field that the Lord has blessed.”

What is that field that the Lord has blessed?

Rav Yehuda, son of Rav Shemuel bar Shilat, said in the name of Rav: Like the fragrance of a field of apples.

?

We learned in our Mishna:

When the week in which Tisha BeAv falls occurs, it is prohibited to cut one’s hair and to launder.

Rav Naḥman said: They taught

that it is prohibited to launder during the week in which Tisha BeAv falls only

in order to launder and wear.

That is, he launders in order to wear the laundered garments during that week.

But to launder and put away,

that is, he launders but does not wear the garments immediately; rather, he puts the laundered garments away in order to wear them after Tisha BeAv—

is permitted.

And Rav Sheshet

disagreed with him and

said: Even to launder and put away—

is prohibited.

This is because when one busies himself with laundering garments, it appears that he is diverting his attention from the mourning.

Rav Sheshet said: Know

—this is proof and evidence for the matter—

that

indeed

the launderers

of Rav’s household

are idle from their work during the week in which Tisha BeAv falls, even though they launder in order to put the garments away.

Rav Hamnuna raised an objection

from

Rav Hamnuna

the words of our Mishna. We learned: Although it is prohibited to launder during the week in which Tisha BeAv falls, nevertheless,

on

the

fifth day they are permitted

to launder

for the honor of Shabbat

—that is, when Tisha BeAv falls on Friday.

We must explain what the Mishna means by stating that they are permitted to launder on Thursday for the honor of Shabbat. How does laundering on Thursday, before Tisha BeAv, honor Shabbat?

The Gemara asks:

What does “they are permitted” mean?

For what purpose is it permitted to launder on Thursday?

If you say

that it means that one is permitted

to launder and wear

the garments immediately, on Thursday—

This cannot be said. For what is the reason that it is permitted?

What honor of Shabbat is there in this?

He is not laundering for the needs of Shabbat, but for immediate wear!

Rather,

the meaning must certainly be that he is permitted to launder now, on Thursday, in order

to put the garments away

and wear them only on Shabbat [and they permitted laundering specifically on Thursday. But on Friday, which is the day of the fast itself, they did not permit it].

And

from the fact that the Mishna stated that on Thursday it is permitted to launder for the honor of Shabbat, it is proven that

on

the

fifth day—

specifically then is it permitted

: Since it is close to Shabbat, it is apparent that he is doing so for the sake of Shabbat.

But

to launder during

the entire week

[the other days of the week, besides Thursday] in order to put the garments away and wear them after Tisha BeAv—

is prohibited!

Thus, it is indeed prohibited to launder and put away, and they permitted it only on Thursday, for the sake of Shabbat!

The Gemara answers:

Actually,

it is possible to say that our Mishna is speaking with regard to

laundering and wearing

the garments immediately.

And

nevertheless, it is permitted to launder already on Thursday, because the case is

when he has only one garment,

and he has nothing with which to change. If he does not launder it now, he will not have a clean garment for Shabbat.

For we find the same principle with regard to laundering during Chol HaMoed. Although laundering during Chol HaMoed is prohibited, nevertheless, one who has only one garment may launder it even during Chol HaMoed. For even if he had laundered it before Chol HaMoed, as is proper to do, he must launder it again during Chol HaMoed, since he has only one garment.

For Rav Asi said that Rabbi Yoḥanan said: One who has only one garment—

may launder it during Chol HaMoed.

It was also stated

[another statement was made] in accordance with the words of Rav Naḥman:

Rabbi Binyamin said that Rabbi Elazar said: They taught

that it is prohibited to launder only

in order to launder and wear

the garments immediately.

But

to launder in order

to put them away—

is permitted.

An objection was raised: It is prohibited to launder before Tisha BeAv, even

in order

to put away

the laundered garments

until after Tisha BeAv.

The beraita continues:

And our pressing,

that of the people of Babylonia, which generally cleans garments more effectively than laundering, is effective only

like their laundering

, that of the people of the Land of Israel. Therefore, since it is equivalent to their laundering, it is prohibited to launder even in order to put the garments away. But our laundering, that of the people of Babylonia, which is not as effective as their laundering, is permitted.

that of the people of the Land of Israel . Therefore, since it is equivalent to laundering, it is prohibited to launder even in order to put the garments aside. But our laundering, that of the people of Babylonia, which is not as effective as their laundering, is permitted . Others say that the leniency concerning linen garments was stated only with regard to pressing. The primary purpose of pressing is not whitening, but the polishing implement passed over the garment and the press that restores it to its new appearance. Therefore, in Babylonia, where laundering for the purpose of whitening is permitted, linen garments are not subject to pressing: the laundering that is prohibited because of whitening does not whiten them, and the pressing process does nothing to them because it does not restore them to their new appearance. Thus they are always permitted in Babylonia. In the Land of Israel, however, where laundering is prohibited even for linen garments, they are at least prohibited because of the whitening produced by laundering. If they are new, they are certainly subject to pressing. See the Sfat Emet, who discussed whether our laundering is also permitted for wearing, or whether the leniency applies only to laundering. He wrote that from the wording of Rashi and other early authorities, it appears that wearing the garment is prohibited. He concluded that the matter requires practical examination, since in the Ritva and the Beit Yosef, the prohibition is stated explicitly.

And linen garments—

are not subject to pressing

, and therefore there is no prohibition against pressing them.

In any event, we learned in the beraita that it is prohibited to launder even in order to put the garments away!

The conclusion of the Gemara is:

Tiyuvta.

Indeed, the beraita presents a difficulty to the words of Rav Naḥman.

Rav Yitzḥak bar Giyorei sent a message in the name of Rabbi Yoḥanan: Although they said

that the Sages said that

linen garments are not subject to pressing, nevertheless it is prohibited to wear them

the pressed linen garments

during the week

[during the week]

in which Tisha BeAv falls.

Rav said: They taught

that it is prohibited to launder during the week in which Tisha BeAv falls

only

on the days

before it

[before Tisha BeAv]. For example, if Tisha BeAv falls on Tuesday, it is prohibited to launder on Sunday and Monday of that week.

But

on the days

after it,

that is, on Wednesday, Thursday, and Friday, although they are part of the week in which Tisha BeAv falls—

it is permitted

to launder.

And Shmuel said: Even

on the days

after it—

they are also prohibited

from laundering.

An objection was raised: The week

[the week]

in which Tisha BeAv falls, it is prohibited to cut one’s hair and to launder.

And on

the

fifth day they are permitted

to cut their hair and to launder—

for the honor of Shabbat.

How so?

If

Tisha BeAv falls

on

Sunday,

it is permitted to launder

the entire week

[all the days of that week in which Tisha BeAv falls]. For all the days of the week are after Tisha BeAv.

And if Tisha be-Av falls

on

a

Monday

or

Tuesday

or

Wednesday or Thursday,

then on the weekdays that were

before it,

before Tisha be-Av—

it is forbidden

to launder. But on the days that are

after it,

after Tisha be-Av—

it is permitted

to launder.

And if

Tisha be-Av falls

Tisha b'Av

on Friday,

nevertheless

it is permitted to launder on

Thursday,

even though it is one of the days before Tisha be-Av,

for the honor of Shabbat .

And if he did not launder on

Thursday,

it is permitted to launder

for the needs of Shabbat even

on Friday,

although it is the very day of Tisha be-Av.

But in this case, he should not launder in the morning, but only

from Mincha onward .

The Gevurat Ari is uncertain whether the intent is the Mincha gedola, which is from six and a half hours and upward, or the Mincha gedola, which is from nine and a half hours and upward [unclear: duplicate phrase in source].

The Gemara interrupts its citation of the beraita and says:

Abaye cursed him

, and some say Rav Aha bar Yaakov, for this [the meaning is: Abaye cursed him, and some say it was Rav Aha bar Yaakov who cursed him, for this matter—for laundering on Tisha be-Av, even when it fell on Friday, and even from Mincha onward].

The Gemara now continues its citation of the beraita:

If

Tisha be-Av falls

Tisha b'Av

on

a

Monday or Thursday [that is, on Monday or Thursday],

then

three

are called

to the Torah

, since on every Monday and Thursday three people are called to the Torah: a kohen, a Levite, and an Israelite, as this was instituted by Ezra .

And one maftir

is selected from among those three who were called.

And if Tisha be-Av falls

on

Tuesday or Wednesday [that is, on Tuesday or Wednesday], when there is no Torah reading on those days during an ordinary week,

one person reads, and the maftir

is

that same

one

who read from the Torah.

Rabbi Yosei says: In all cases,

whether Tisha be-Av falls on Monday or Thursday, or whether it falls on Tuesday or Wednesday, in every case

three are called up and one serves as maftir.

In any event, we learned in the beraita that on the days after Tisha be-Av, even though they are within the week in which it falls, laundering is permitted. If so, this beraita is

a refutation of Shmuel [a difficulty and challenge to Shmuel’s statement]!

The Gemara answers:

Shmuel could say to you

[Shmuel would answer and say to you concerning this difficulty]: This matter—whether it is permitted to launder during the week following Tisha be-Av or not—

is subject to a dispute between tanna’im [there is a dispute between tanna’im concerning this matter].

(there is a dispute among tannaim in this).

As it was taught in a beraita: If Tisha be-Av falls on Shabbat, and likewise if the eve of Tisha be-Av falls on Shabbat,

he need not reduce the amount of his eating. And if the eve of Tisha be-Av falls on Shabbat, he need not interrupt his meal.

Rather,

he eats and drinks as much as he requires, and places on his table even a meal like the meal of Solomon in his time [“in his time” means during the time of his reign and greatness, when the meal of the king and his servants was exceedingly lavish .

But there was a period when he was not king, as we find in tractate Gittin 68b] .

And it is forbidden to take haircuts and to launder from the beginning of the month

of Av

until the fast.

These are the words of Rabbi Meir.

Rabbi Yehuda says: The entire month

—

it is forbidden to take haircuts and to launder.

Rabban Shimon ben Gamliel says: It is not forbidden

to take haircuts and to launder except during

that week

that same week]

alone.

Thus, Rabbi Meir holds that it is forbidden only before the fast, but afterward it is permitted. Rabbi Yehuda and Rabban Shimon ben Gamliel, by contrast, hold that both before and after the fast, it is forbidden to take haircuts and to launder.

And it was taught in another beraita

and we learned in another beraita]:

And one observes mourning

the practices of mourning]

from the beginning of the month until the fast.

These are the words of Rabbi Meir.

Rabbi Yehuda says: The entire month is forbidden.

Rabban Shimon ben Gamliel says: It is forbidden only during that week.

Rabbi Yohanan said: And all three of them,

Rabbi Meir, Rabbi Yehuda, and Rabban Shimon ben Gamliel—

expounded a single verse.

They merely disagreed about how that same verse should be expounded.

As it is written

in the prophecy of Hosea [chapter 2, verse 13]:

“And I will put an end to all her joy, her festivals, her new moons, and her Sabbaths.”

That is, the prophet prophesies that the Holy One, blessed be He, will put an end to and abolish Israel’s joy, its festivals, new moons, and Sabbaths .