תלמוד על תענית 3:1

HALAKHAH: Rebbi Levi said, it is written⁵⁷Deut. 28:21.: The Eternal will stick to you the epidemic. {A parable} of a woman who sticks three loaves together⁵⁸A plague for which one fasts is a infectious disease.. How is this acted on? Is it not that larger it needs another rate⁵⁹Goes a town larger than that mentioned in the Mishnah by different rules both in the number of victims and in the number of days?? Let us hear it from the following: Even a city large as Antiochia, and there were brought out three dead persons during three consecutive days. This implies that larger it needs another rate⁶⁰The interpretation of this sentence depends on the interpretation of the expression “rate”. If this means “percentage” then instead of “needs” one has to read “does not need”. If it means “absolute numbers” then the text as it stands is correct. Since there is no corrector’s addition, the second interpretation is to be accepted.. The houses about which they spoke⁶¹In Mishnah 4; one fasts only for unforeseeable building collapses., healthy but not shaky. And similarly, young people but not old ones. It was stated: Diphtheria any; two by plague and one by diphtheria. Come and see, “diphtheria any” and you are saying so⁶²If one fasts for one deadly case of diphtheria (Tosephta 2:9), why the mention of two deaths by another communicable disease?? It is needed for the case that they blew the shofar about diphtheria and it went away and after that two died of a plague and one of diphtheria⁶³In the case of diphtheria, the requirement is waived that to declare an epidemic the causes of death must be the same infection..

HALAKHAH: ²⁰⁸Mishnah Taˋaniot 3:14, about a fast in a year of drought which was cut short by rainfall. The text is Halakhah 3:14 in Taˋaniot (ו). There, we have stated: “They went, ate, and drank. In the evening they returned and red the Great Hallel.” What is the Great Hallel? Rebbi Pamakh in the name of Rebbi Ḥaninah; Give thanks to Almighty God²⁰⁹Ps. 136. Babli 118a.. Rebbi Joḥanan said, on condition of who stand in the Eternal’s house²¹⁰Ps. 135 as introduction to Ps. 136.. Why these two chapters? Because rainfall is included in them. In the opinion of Rebbi Joḥanan it is understandable, for it is written²¹¹Ps. 135:7., He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written²¹²Ps.136:25., He gives nourishment to all flesh; Truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours²¹³Ps. 113–118.. Rebbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated: “during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, my supplication, since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark²¹⁴To be the reader in a service of thanksgiving for rain relieving a drought.; he said to them, repeat after me what I am saying. This implies that it is not ours²¹⁵If it were the regular Hallel, the congregation would not repeat the verses but answer every half-verse with “Hallelujah” (cf. Šabbat 16, Note 59).. Rebbi Mana said, it is ours. The miracle was great; therefore he said to them, repeat after me what I am saying²¹⁶Because of the extraordinary nature of the event, he changed the usual response to repetition of the entire Hallel..

Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Joshua ben Levi, three¹²⁶The list contains only two entries. But since the application here is to show that R. Zeïra was rightly offended, the case of produce bought from Gentiles has to be added. may tithe without permission: He whose ṭevel was mixed with profane produce¹²⁷As noted before, since every Jewish farmer did give the first heave which may be given in a minimal amount, it is impossible to buy on the market Jewish produce that can be used to fix a mixture of profane and ṭevel produce. Hence, any farmer who uses his own ṭevel produce to take care of his neighbor’s problem, does his neighbor a great favor and we are justified in decreeing that the neighbor’s consent is implied and he does not have to be asked beforehand. “Permission” in the text means consent by the owner of the produce.. And he who buys from the division of the Samaritans¹²⁸Mishnah Taäniot 3:4 explains that in Temple times, in Judea everybody has to be believed in matters of ritual purity of wine and olive oil used in the Temple. This implies that in Galilee only ḥaverim are trustworthy. The reason is explained in Halakhah Taäniot 3:4 (fol. 79c), because “the division of Samaritans” separates Judea from Galilee and it is impossible to bring wine and olive oil in purity from Galilee to Judea (since Samaritans, like Gentiles, do not bury still-births in cemeteries but anywhere at roadsides, and one cannot exclude the possibility that one might step over such a grave which imparts the impurity of the dead to wine and oil.) [In the Babli (Taänit 25a), it is asserted that a strip of Gentile land separates Galilee from Judea.] The division of the Samaritans therefore is the region of Samaria inhabited exclusively by Samaritans and produce from there is certainly ṭevel in all respects. Anybody who removes heave from this produce and turns it into regular demay removes a hidden stumbling block from the unwary buyer.. Rebbi Zeïra said, this implies that he does not take money from the tribe. If you say that he takes money from the tribe, he tithed with permission¹²⁹If money was to be given to the owner of the produce for heave and the heave of the tithe, he would be happy if somebody else did the work for him practically without cost to him. Hence, this would have the status of tithing with the knowledge of the owner; R. Simon cannot be correct in his transmission of the tradition of R. Joshua ben Levi and the latter must hold that practice follows R. Simeon.!