In this daf, we sit down with the Gemara to learn the deep and painful roots of the tragedies of the Ninth of Av, beginning with the decree that our ancestors could not enter Eretz Yisrael. The Gemara takes us through a careful, step-by-step calculation of the journeys in the midbar, showing how the forty days of the spies ended exactly on the Ninth of Av. We see the heartbreaking moment when the Bnei Yisrael wept needlessly that night, prompting Hashem to establish it as a night of weeping for future generations.
We then move on to the destruction of the Beis HaMikdash itself, exploring the apparent contradiction between the pesukim in Melachim and Yirmiyahu regarding whether the Churban occurred on the seventh or the tenth of Av. The Gemara paints a vivid picture of those final, tragic days, explaining how the non-Jews entered the Sanctuary, desecrated it, and finally set it ablaze on the afternoon of the ninth, with the burning continuing through the tenth.
אַנְתְּ צְבֵית לְ[אַ]חְרוֹבֵי בֵּיתָא — יְדָךְ אַשְׁלֵימְתְּ לֵיהּ.
The Gemara explains: It is as if one idol said to another, "You want to destroy the Temple; I have given you your hand" to assist you.
בְּתִשְׁעָה בְּאָב נִגְזַר עַל אֲבוֹתֵינוּ שֶׁלֹּא יִכָּנְסוּ לָאָרֶץ, מְנָלַן —
The Mishnah taught: On the Ninth of Av, it was decreed upon our ancestors that they would not enter the Land of Israel. The Gemara asks: From where do we derive this?
דִּכְתִיב: ״וַיְהִי בַּחֹדֶשׁ הָרִאשׁוֹן בַּשָּׁנָה הַשֵּׁנִית בְּאֶחָד לַחֹדֶשׁ הוּקַם הַמִּשְׁכָּן״.
The Gemara answers: As it is written: "And it came to pass in the first month in the second year, on the first day of the month, that the Tabernacle was erected."
וְאָמַר מָר: שָׁנָה רִאשׁוֹנָה עָשָׂה מֹשֶׁה אֶת הַמִּשְׁכָּן, שְׁנִיָּה הֵקִים מֹשֶׁה אֶת הַמִּשְׁכָּן, וְשָׁלַח מְרַגְּלִים.
And the Master said in a baraita: In the first year after leaving Mitzrayim, Moshe made the Tabernacle; in the second year, Moshe erected the Tabernacle and sent the spies.
וּכְתִיב: ״וַיְהִי בַּשָּׁנָה הַשֵּׁנִית בַּחֹדֶשׁ הַשֵּׁנִי בְּעֶשְׂרִים בַּחֹדֶשׁ נַעֲלָה הֶעָנָן מֵעַל מִשְׁכָּן הָעֵדֻת״.
And it is written: "And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the Tabernacle of the Testimony."
וּכְתִיב: ״וַיִּסְעוּ מֵהַר ה׳ דֶּרֶךְ שְׁלֹשֶׁת יָמִים״.
And it is written: "And they journeyed from the mount of Hashem a three days' journey."
אָמַר רַבִּי חָמָא בַּר חֲנִינָא: אוֹתוֹ הַיּוֹם סָרוּ מֵאַחֲרֵי ה׳.
Rabbi Chama bar Chanina said: On that very day, they turned away from following Hashem by fleeing Mount Sinai like a child running away from school.
וּכְתִיב: ״וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וְגוֹ׳״,
And it is written: "And the mixed multitude that was among them fell a-lusting, and the Children of Israel also wept again, etc."
וּכְתִיב: ״עַד חֹדֶשׁ יָמִים וְגוֹ׳״ — דְּהָווּ לְהוּ עֶשְׂרִין וְתַרְתֵּין בְּסִיוָן,
And it is written that they ate meat "until a month of days, etc." — which brings them to the twenty-second of Sivan when the eating of the meat ended.
וּכְתִיב: ״וַתִּסָּגֵר מִרְיָם שִׁבְעַת יָמִים״ — דְּהָווּ לְהוּ עֶשְׂרִין וְתִשְׁעָה בְּסִיוָן,
And it is written: "And Miriam was shut out of the camp seven days" — which brings them to the twenty-ninth of Sivan when they traveled from Hazeroth.
וּכְתִיב: ״שְׁלַח לְךָ אֲנָשִׁים״,
And it is written immediately afterward: "Send for yourself men" to spy out the land.
וְתַנְיָא: בְּעֶשְׂרִים וְתִשְׁעָה בְּסִיוָן שָׁלַח מֹשֶׁה מְרַגְּלִים,
And it was taught in a baraita: On the twenty-ninth of Sivan, Moshe sent the spies.
וּכְתִיב: ״וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יוֹם״.
And it is written: "And they returned from spying out the land at the end of forty days."
הָנֵי אַרְבָּעִים יוֹם נְכֵי חַד הָווּ!
The Gemara asks: These forty days are one short! Since Sivan has thirty days, from the twenty-ninth of Sivan until the ninth of Av is only thirty-nine days!
אָמַר אַבָּיֵי: תַּמּוּז דְּהַהִיא שַׁתָּא מַלּוֹיֵי מַלְּיוּהּ, דִּכְתִיב: ״קָרָא עָלַי מוֹעֵד לִשְׁבֹּר בַּחוּרָי״.
Abaye said: The month of Tammuz of that year was made full with thirty days, as it is written: "He has called an appointed time against me to crush my young men," hinting that an extra day was added to the month to make the tragedy fall on the Ninth of Av.
וּכְתִיב: ״וַתִּשָּׂא כׇּל הָעֵדָה וַיִּתְּנוּ אֶת קוֹלָם וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא״,
And it is written: "And all the congregation lifted up their voice and cried, and the people wept on that night."
אָמַר רַבָּה אָמַר רַבִּי יוֹחָנָן: אוֹתוֹ לַיְלָה לֵיל תִּשְׁעָה בְּאָב הָיָה.
Rabba said that Rabbi Yochanan said: That night was the night of the Ninth of Av.
אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא: אַתֶּם בְּכִיתֶם בְּכִיָּה שֶׁל חִנָּם — וַאֲנִי קוֹבֵעַ לָכֶם בְּכִיָּה לְדוֹרוֹת.
The Holy One, Blessed be He, said to them: You wept a weeping of vanity, and I will establish for you a weeping for generations.
חָרַב הַבַּיִת בָּרִאשׁוֹנָה, דִּכְתִיב: ״וּבַחֹדֶשׁ הַחֲמִישִׁי בְּשִׁבְעָה לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבֻכַדְנֶאצַּר מֶלֶךְ בָּבֶל בָּא נְבוּזַרְאֲדָן רַב טַבָּחִים עֶבֶד מֶלֶךְ בָּבֶל יְרוּשָׁלִָם וַיִּשְׂרֹף אֶת בֵּית ה׳ וְגוֹ׳״,
The Mishnah taught that the Temple was destroyed the first time on the Ninth of Av. As it is written: "And in the fifth month, on the seventh of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, came Nebuzaradan, captain of the guard, servant of the king of Babylon, to Jerusalem. And he burnt the House of Hashem, etc."
וּכְתִיב: ״וּבַחֹדֶשׁ הַחֲמִישִׁי בֶּעָשׂוֹר לַחֹדֶשׁ הִיא שְׁנַת תְּשַׁע עֶשְׂרֵה שָׁנָה לַמֶּלֶךְ נְבוּכַדְנֶאצַּר מֶלֶךְ בָּבֶל בָּא נְבוּזַרְאֲדָן רַב טַבָּחִים עָמַד לִפְנֵי מֶלֶךְ בָּבֶל בִּירוּשָׁלִָם וְגוֹ׳״.
And it is written in another verse: "And in the fifth month, on the tenth of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, came Nebuzaradan, captain of the guard, who stood before the king of Babylon, into Jerusalem, etc."
וְתַנְיָא: אִי אֶפְשָׁר לוֹמַר בְּשִׁבְעָה, שֶׁהֲרֵי כְּבָר נֶאֱמַר ״בֶּעָשׂוֹר״.
And it was taught in a baraita: It is impossible to say that the Temple was burned on the seventh, since it was already said "on the tenth."
וְאִי אֶפְשָׁר לוֹמַר בֶּעָשׂוֹר, שֶׁהֲרֵי כְּבָר נֶאֱמַר ״בְּשִׁבְעָה״, הָא כֵּיצַד?
And it is impossible to say it was burned on the tenth, since it was already said "on the seventh." How so?
בְּשִׁבְעָה נִכְנְסוּ נׇכְרִים לַהֵיכָל, וְאָכְלוּ וְקִלְקְלוּ בּוֹ שְׁבִיעִי שְׁמִינִי.
On the seventh, non-Jews entered the Sanctuary, and they ate and desecrated it on the seventh and eighth.
וּתְשִׁיעִי סָמוּךְ לַחֲשֵׁיכָה הֵצִיתוּ בּוֹ אֶת הָאוּר, וְהָיָה דּוֹלֵק וְהוֹלֵךְ כׇּל הַיּוֹם כּוּלּוֹ, שֶׁנֶּאֱמַר: ״אוֹי לָנוּ כִּי פָנָה הַיּוֹם כִּי יִנָּטוּ צִלְלֵי עָרֶב״.
And on the ninth, close to nightfall, they set fire to it, and it continued burning the entire day of the tenth, as it is said: "Woe unto us! For the day has declined, for the shadows of evening are stretched out."
וְהַיְינוּ דְּאָמַר רַבִּי יוֹחָנָן: אִלְמָלֵי הָיִיתִי בְּאוֹתוֹ הַדּוֹר לֹא קְבַעְתִּיו אֶלָּא בָּעֲשִׂירִי, מִפְּנֵי שֶׁרוּבּוֹ שֶׁל הֵיכָל בּוֹ נִשְׂרַף.
And this is what Rabbi Yochanan said: Had I been in that generation, I would not have established the fast except on the tenth, because most of the Sanctuary was burned on it.
וְרַבָּנַן — אַתְחַלְתָּא דְפוּרְעֲנוּתָא עֲדִיפָא.
And the Rabbis who established it on the ninth argue: The beginning of the retribution is preferable to mark.
וּבַשְּׁנִיָּה מְנָלַן, דְּתַנְיָא: מְגַלְגְּלִין זְכוּת לְיוֹם זַכַּאי, וְחוֹבָה לְיוֹם חַיָּיב.
The Gemara asks: And regarding the destruction of the Second Temple, from where do we know it was on the Ninth of Av? As it was taught in a baraita: We bring about merit on a meritorious day, and liability on a liable day.
אָמְרוּ: כְּשֶׁחָרַב בֵּית הַמִּקְדָּשׁ בָּרִאשׁוֹנָה, אוֹתוֹ הַיּוֹם תִּשְׁעָה בְּאָב הָיָה, וּמוֹצָאֵי שַׁבָּת הָיָה, וּמוֹצָאֵי שְׁבִיעִית הָיְתָה, וּמִשְׁמַרְתָּהּ שֶׁל יְהוֹיָרִיב הָיְתָה.
They said: When the Holy Temple was destroyed the first time, that day was the Ninth of Av, and it was the departure of Shabbos, and it was the departure of the Sabbatical year, and it was the watch of Jehoiarib.
וְהַלְּוִיִּם הָיוּ אוֹמְרִים שִׁירָה, וְעוֹמְדִין עַל דּוּכָנָם. וּמָה שִׁירָה הָיוּ אוֹמְרִים? ״וַיָּשֶׁב עֲלֵיהֶם אֶת אוֹנָם וּבְרָעָתָם יַצְמִיתֵם״,
And the Levites were reciting song, standing on their platform. And what song were they reciting? "And He brought back upon them their own iniquity, and in their wickedness He will cut them off."
וְלֹא הִסְפִּיקוּ לוֹמַר ״יַצְמִיתֵם ה׳ אֱלֹהֵינוּ״, עַד שֶׁבָּאוּ נׇכְרִים וּכְבָשׁוּם. וְכֵן בַּשְּׁנִיָּה.
And they did not have time to say "Hashem our God will cut them off" before the non-Jews came and conquered them. And likewise it happened by the Second Temple.
נִלְכְּדָה בֵּיתֵּר — גְּמָרָא.
The Mishnah taught: Beitar was captured. The Gemara asks: From where do we know this? The Gemara answers: It is a tradition.
נֶחֶרְשָׁה הָעִיר — תַּנְיָא: כְּשֶׁחָרַשׁ טוֹרָנוּסְרוּפוּס הָרָשָׁע אֶת הַהֵיכָל, נִגְזְרָה גְּזֵרָה עַל רַבָּן גַּמְלִיאֵל לַהֲרִיגָה.
The Mishnah taught: The city was plowed. It was taught in a baraita: When the wicked Turnus Rufus plowed the Sanctuary, a decree was issued against Rabban Gamliel for execution.
בָּא אוֹתוֹ הֶגְמוֹן וְעָמַד בְּבֵית הַמִּדְרָשׁ, וְאָמַר: בַּעַל הַחוֹטֶם מִתְבַּקֵּשׁ, בַּעַל הַחוֹטֶם מִתְבַּקֵּשׁ.
A certain Roman officer came and stood in the study hall, and said in a coded way: "The man with the nose is wanted! The man with the nose is wanted!" referring to the leader, Rabban Gamliel.
שָׁמַע רַבָּן גַּמְלִיאֵל, אֲזַל טְשָׁא מִינַּיְיהוּ.
Rabban Gamliel heard this, and went and hid from them.
אֲזַל לְגַבֵּיהּ בְּצִנְעָא אֲמַר לֵיהּ: אִי מַצֵּילְנָא לָךְ מַיְיתֵית לִי לְעָלְמָא דְּאָתֵי?
The officer went to him in secret and said to him: "If I save you, will you bring me to the World to Come?"
אֲמַר לֵיהּ: הֵן. אָמַר לֵיהּ: אִשְׁתְּבַע לִי. אִשְׁתְּבַע לֵיהּ.
Rabban Gamliel said to him: "Yes." He said to him: "Swear to me." And he swore to him.
סְלֵיק לְאִיגָּרָא נָפֵיל וּמִית.
The officer went up to the roof, fell, and died.
וּגְמִירִי, דְּכִי גָּזְרִי גְּזֵירְתָּא וּמִית חַד מִינַּיְיהוּ מְבַטְּלִי לִגְזֵרְתַּיְיהוּ.
And they had a tradition that when they issue a decree and one of them dies, they annul their decree.
יָצְתָה בַּת קוֹל וְאָמְרָה: אוֹתוֹ הֶגְמוֹן מְזוּמָּן לְחַיֵּי הָעוֹלָם הַבָּא.
A Heavenly Voice went forth and said: "That officer is designated for the life of the World to Come."
תָּנוּ רַבָּנַן: מִשֶּׁחָרַב הַבַּיִת בָּרִאשׁוֹנָה, נִתְקַבְּצוּ כִּיתּוֹת כִּיתּוֹת שֶׁל פִּרְחֵי כְּהוּנָּה וּמַפְתְּחוֹת הַהֵיכָל בְּיָדָן,
The Sages taught in a baraita: When the Temple was destroyed the first time, groups upon groups of young Kohanim gathered with the keys of the Sanctuary in their hands,
וְעָלוּ לְגַג הַהֵיכָל, וְאָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! הוֹאִיל וְלָא זָכִינוּ לִהְיוֹת גִּזְבָּרִין נֶאֱמָנִים — יִהְיוּ מַפְתְּחוֹת מְסוּרוֹת לָךְ.
and they went up to the roof of the Sanctuary and said before Him: "Master of the Universe! Since we did not merit to be faithful treasurers, let the keys be handed back to You!"
וּזְרָקוּם כְּלַפֵּי מַעְלָה. וְיָצְתָה כְּעֵין פִּיסַּת יָד וְקִיבְּלָתַן מֵהֶם.
And they threw them upward, and there emerged the form of a palm of a hand and received them from them.
וְהֵם קָפְצוּ וְנָפְלוּ לְתוֹךְ הָאוּר.
And they jumped and fell into the fire.
וַעֲלֵיהֶן קוֹנֵן יְשַׁעְיָהוּ הַנָּבִיא: ״מַשָּׂא גֵּיא חִזָּיוֹן מַה לָּךְ אֵפוֹא כִּי עָלִית כֻּלָּךְ לַגַּגּוֹת. תְּשֻׁאוֹת מְלֵאָה עִיר הוֹמִיָּה קִרְיָה עַלִּיזָה חֲלָלַיִךְ לֹא חַלְלֵי חֶרֶב וְלֹא מֵתֵי מִלְחָמָה״.
And over them Yeshayahu the Prophet lamented: "The burden of the Valley of Vision: What ails you now, that you are all gone up to the housetops? You that are full of clamor, a tumultuous city, a joyous town; your slain are not slain with the sword, nor dead in battle."
אַף בְּהַקָּדוֹשׁ בָּרוּךְ הוּא נֶאֱמַר: ״מְקַרְקַר קִר וְשׁוֹעַ אֶל הָהָר״.
Even regarding the Holy One, Blessed be He, it is said: "A day of breaking down the wall, and of crying to the mountain."
מִשֶּׁנִּכְנַס אָב מְמַעֲטִין בְּשִׂמְחָה וְכוּ׳.
The Mishnah taught: From when Av enters, we decrease in joy, etc.
אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: כְּשֵׁם שֶׁמִּשֶּׁנִּכְנַס אָב מְמַעֲטִין בְּשִׂמְחָה — כָּךְ מִשֶּׁנִּכְנַס אֲדָר מַרְבִּין בְּשִׂמְחָה.
Rav Yehudah the son of Rav Shmuel bar Shilat said in the name of Rav: Just as when Av enters we decrease in joy, so too when Adar enters we increase in joy.
אָמַר רַב פָּפָּא: הִלְכָּךְ בַּר יִשְׂרָאֵל דְּאִית לֵיהּ דִּינָא בַּהֲדֵי נׇכְרִי, לִישְׁתְּמִיט מִינֵּיהּ בְּאָב — דְּרִיעַ מַזָּלֵיהּ, וְלַימְצֵי נַפְשֵׁיהּ בַּאֲדָר — דְּבָרִיא מַזָּלֵיהּ.
Rav Papa said: Therefore, a Jew who has a lawsuit with a non-Jew should avoid him in Av, because his mazal is bad, and present himself in Adar, because his mazal is healthy.
״לָתֵת לָכֶם אַחֲרִית וְתִקְוָה״, אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: אֵלּוּ דְּקָלִים וּכְלֵי פִשְׁתָּן.
Regarding the verse: "To give you a future and a hope," Rav Yehudah the son of Rav Shmuel bar Shilat said in the name of Rav: These are palm trees and linen garments which are easy to acquire and provide stability.
״וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרְכוֹ ה׳״, אָמַר רַב יְהוּדָה בְּרֵיהּ דְּרַב שְׁמוּאֵל בַּר שִׁילַת מִשְּׁמֵיהּ דְּרַב: כְּרֵיחַ שָׂדֶה שֶׁל תַּפּוּחִים.
Regarding the verse: "And he said: See, the smell of my son is like the smell of a field which Hashem has blessed," Rav Yehudah the son of Rav Shmuel bar Shilat said in the name of Rav: Like the smell of a field of apples.
שַׁבָּת שֶׁחָל תִּשְׁעָה בְּאָב לִהְיוֹת בְּתוֹכָהּ, אֲסוּרִין לְסַפֵּר וּלְכַבֵּס.
The Mishnah taught: The week in which the Ninth of Av falls, it is forbidden to cut hair and to wash clothes.
אָמַר רַב נַחְמָן: לֹא שָׁנוּ אֶלָּא לְכַבֵּס וְלִלְבּוֹשׁ, אֲבָל לְכַבֵּס וּלְהַנִּיחַ — מוּתָּר.
Rav Nachman said: They only taught this prohibition to wash and wear immediately, but to wash and put away for after the fast is permitted.
וְרַב שֵׁשֶׁת אָמַר: אֲפִילּוּ לְכַבֵּס וּלְהַנִּיחַ אָסוּר.
And Rav Sheshet said: Even to wash and put away is forbidden.
אָמַר רַב שֵׁשֶׁת: תֵּדַע, דְּבָטְלִי קַצָּרֵי דְּבֵי רַב.
Rav Sheshet said: Know that this is so, for the laundrymen of the house of Rav would idle from work during this week.
מֵתִיב רַב הַמְנוּנָא: בַּחֲמִישִׁי מוּתָּרִים, מִפְּנֵי כְּבוֹד הַשַּׁבָּת.
Rav Hamnuna challenged Rav Nachman: A baraita states: On Thursday they are permitted to wash clothes due to the honor of Shabbos.
לְמַאי? אִילֵימָא לְכַבֵּס וְלִלְבּוֹשׁ — מַאי כְּבוֹד שַׁבָּת אִיכָּא? אֶלָּא לְהַנִּיחַ.
For what purpose? If we say to wash and wear on Thursday, what honor of Shabbos is there? Rather, it must mean to put away for Shabbos.
וּבַחֲמִישִׁי הוּא דִּשְׁרֵי, אֲבָל הַשַּׁבָּת כּוּלָּהּ — אָסוּר!
And it is specifically on Thursday that it is permitted, but during the rest of the week it is forbidden even to wash and put away, which refutes Rav Nachman!
לְעוֹלָם לְכַבֵּס וְלִלְבּוֹשׁ, וּכְשֶׁאֵין לוֹ אֶלָּא חָלוּק אֶחָד.
The Gemara answers: Actually, it refers to washing and wearing, and it is a case where he has only one shirt.
דְּאָמַר רַב אַסִּי אָמַר רַבִּי יוֹחָנָן: מִי שֶׁאֵין לוֹ אֶלָּא חָלוּק אֶחָד מוּתָּר לְכַבְּסוֹ בְּחוּלּוֹ שֶׁל מוֹעֵד.
As Rav Assi said that Rabbi Yochanan said: One who has only one shirt is permitted to wash it on Chol HaMoed. Here too, he may wash it on Thursday for Shabbos.
אִיתְּמַר נָמֵי, אָמַר רַבִּי בִּנְיָמִין אָמַר רַבִּי אֶלְעָזָר: לֹא שָׁנוּ אֶלָּא לְכַבֵּס וְלִלְבּוֹשׁ, אֲבָל לְהַנִּיחַ — מוּתָּר.
It was also stated: Rabbi Binyamin said that Rabbi Eleazar said: They only taught the prohibition to wash and wear, but to put away is permitted.
מֵיתִיבִי: אָסוּר לְכַבֵּס לִפְנֵי תִּשְׁעָה בְּאָב, אֲפִילּוּ לְהַנִּיחַ לְאַחַר תִּשְׁעָה בְּאָב.
The Gemara challenges this: A baraita states: It is forbidden to wash before the Ninth of Av, even to put away for after the Ninth of Av!
וְגִיהוּץ שֶׁלָּנוּ, כְּכִיבּוּס שֶׁלָּהֶן. וּכְלֵי פִשְׁתָּן אֵין בָּהֶם מִשּׁוּם גִּהוּץ.
And our ironing is like their washing. And linen garments are not subject to the prohibition of ironing.
תְּיוּבְתָּא.
This is indeed a refutation of Rav Nachman and Rabbi Eleazar.
שְׁלַח רַב יִצְחָק בַּר גִּיּוֹרֵי מִשְּׁמֵיהּ דְּרַבִּי יוֹחָנָן: אַף עַל פִּי שֶׁאָמְרוּ כְּלֵי פִשְׁתָּן אֵין בָּהֶם מִשּׁוּם גִּהוּץ, אֲבָל אָסוּר לְלוֹבְשָׁן בְּשַׁבָּת שֶׁחָל תִּשְׁעָה בְּאָב לִהְיוֹת בְּתוֹכָהּ.
Rav Yitzchak bar Giyori sent in the name of Rabbi Yochanan: Even though they said linen garments are not subject to ironing, it is forbidden to wear them in the week in which the Ninth of Av falls.
אָמַר רַב: לֹא שָׁנוּ אֶלָּא לְפָנָיו, אֲבָל לְאַחֲרָיו — מוּתָּר.
Rav said: They only taught the prohibition of laundering before the Ninth of Av, but after it, it is permitted.
וּשְׁמוּאֵל אָמַר: אֲפִילּוּ לְאַחֲרָיו נָמֵי אָסוּר.
And Shmuel said: Even after it, it is also forbidden for the rest of the week.
מֵיתִיבִי: שַׁבָּת שֶׁחָל תִּשְׁעָה בְּאָב לִהְיוֹת בְּתוֹכָהּ — אָסוּר לְסַפֵּר וּלְכַבֵּס, וּבַחֲמִישִׁי — מוּתָּרִין מִפְּנֵי כְּבוֹד הַשַּׁבָּת.
The Gemara challenges Shmuel: A baraita states: The week in which the Ninth of Av falls, it is forbidden to cut hair and wash, and on Thursday they are permitted due to the honor of Shabbos.
כֵּיצַד? חָל לִהְיוֹת בְּאֶחָד בְּשַׁבָּת — מוּתָּר לְכַבֵּס כׇּל הַשַּׁבָּת כּוּלָּהּ.
How so? If it falls on Sunday, it is permitted to wash the entire week after it.
בַּשֵּׁנִי בַּשְּׁלִישִׁי בָּרְבִיעִי וּבַחֲמִישִׁי, לְפָנָיו — אָסוּר, לְאַחֲרָיו — מוּתָּר.
If it falls on Monday, Tuesday, Wednesday, or Thursday: before it is forbidden, and after it is permitted.
חָל לִהְיוֹת בְּעֶרֶב שַׁבָּת — מוּתָּר לְכַבֵּס בַּחֲמִישִׁי מִפְּנֵי כְּבוֹד הַשַּׁבָּת.
If it falls on Friday, it is permitted to wash on Thursday due to the honor of Shabbos.
וִאם לֹא כִּבֵּס בַּחֲמִישִׁי בְּשַׁבָּת — מוּתָּר לְכַבֵּס בְּעֶרֶב שַׁבָּת מִן הַמִּנְחָה וּלְמַעְלָה.
And if he did not wash on Thursday, it is permitted to wash on Friday from Minchah time and onward.
לָיֵיט עֲלַהּ אַבָּיֵי וְאִיתֵּימָא רַב אַחָא בַּר יַעֲקֹב, אַהָא.
Abaye, and some say Rav Acha bar Yaakov, cursed this lenient ruling of washing on Friday afternoon.
חָל לִהְיוֹת בְּשֵׁנִי וּבַחֲמִישִׁי — קוֹרִין שְׁלֹשָׁה וּמַפְטִיר אֶחָד. בַּשְּׁלִישִׁי וּבָרְבִיעִי — קוֹרֵא אֶחָד וּמַפְטִיר אֶחָד.
If it falls on Monday or Thursday, three read from the Torah and one reads the Haftarah. On Tuesday or Wednesday, one reads and one reads the Haftarah.
רַבִּי יוֹסֵי אוֹמֵר: לְעוֹלָם קוֹרִין שְׁלֹשָׁה וּמַפְטִיר אֶחָד.
Rabbi Yose says: Always three read and one reads the Haftarah.
תְּיוּבְתָּא דִּשְׁמוּאֵל!
In any event, the baraita states that after the fast it is permitted to wash. This is a refutation of Shmuel!
אָמַר לְךָ שְׁמוּאֵל: תַּנָּאֵי הִיא. דְּתַנְיָא:
Shmuel could say to you: It is a dispute between Tannaim, as it was taught in a baraita:
תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת, וְכֵן עֶרֶב תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּשַׁבָּת — אוֹכֵל וְשׁוֹתֶה כׇּל צָרְכּוֹ, וּמַעֲלֶה עַל שׁוּלְחָנוֹ אֲפִילּוּ כִּסְעוּדַת שְׁלֹמֹה בִּשְׁעָתוֹ.
If the Ninth of Av falls on Shabbos, and likewise if the eve of the Ninth of Av falls on Shabbos, one eats and drinks all his need, and may bring to his table even like the feast of Shlomo in his time.
וְאָסוּר לְסַפֵּר וּלְכַבֵּס מֵרֹאשׁ חֹדֶשׁ וְעַד הַתַּעֲנִית, דְּ
And it is forbidden to cut hair and wash from Rosh Chodesh until the fast, which is the view of the Tanna who extends the prohibition, supporting Shmuel.
The Gemara on Daf 29 establishes the historical timeline of the Churban, explaining that while the non-Jews entered the Beis HaMikdash on the seventh of Av and set it on fire toward evening on the ninth, the majority of the burning actually took place on the tenth. We learn why the Sages nevertheless established the fast on the ninth, choosing to mark the bitter beginning of the tragedy. Finally, the Gemara explains that the Second Temple was also destroyed on this very same day, teaching us the profound spiritual principle that meritorious matters are brought about on auspicious days, while deleterious matters are brought about on inauspicious days.
My dear talmid, look at the words of Rabba in the name of Rabbi Yochanan. When the Bnei Yisrael wept in their tents after the spies returned, Hashem said to them: "You wept a needless weeping, and I will establish for you a weeping for generations." Think about this deeply. How often do we find ourselves falling into despair, complaining about our parnassah, our shidduchim, or our daily struggles, crying as if everything is lost? This is the very root of the churban—crying for no reason, failing to see the goodness and the hand of the Aibershter in our lives.
When we let the yetzer hara convince us that our situation is hopeless, we are repeating that ancient mistake. The tikkun for this is to build our emunah and bitachon, to look at our lives and find the blessings, refusing to give in to needless sadness. We must show Hashem that we trust Him, even when things are difficult, and that we will not weep tears of ungratefulness.
Today, when you feel a complaint rising in your heart or a sense of discouragement creeping in, stop yourself immediately. Instead of focusing on what is missing, speak out loud three things you are genuinely grateful to Hashem for in your life right now.