In this daf, we continue learning the halachos of mourning for the Churban on Tisha B'Av, focusing on the exact timeframe of the restrictions. The Gemara clarifies the rulings of Rava, who establishes a beautiful balance of leniency by ruling like Rabban Shimon ben Gamliel to delay the onset of mourning until the actual week of Tisha B'Av, while also ruling like Rabbi Meir to ensure these restrictions do not extend past the fast itself. We then transition to the specific halachos of the Seudah Hamafsekes, the final meal eaten before the fast begins.
Our Sages guide us on how to approach this final meal with the proper broken heart, discussing the prohibition of eating two cooked dishes, meat, or wine. The Gemara brings down several braysos that outline how one must minimize their usual pleasure, whether by reducing the amount of food and wine, eating alone rather than in a large group, or limiting the meal to after midday. Finally, the Gemara details the general restrictions of Tisha B'Av, which mirror those of a mourner, including the prohibition of learning Torah due to the joy it brings a Yid's neshama.
מֵ״חַגָּה״.
The Sage who says that mourning is only on the day of Tisha B'Av itself derives it from the word "her Festival" in the pasuk, which refers to a single day.
וּמַאן דְּאָמַר כּוּלּוֹ אָסוּר — מֵ״חׇדְשָׁהּ״,
And the one who says that the entire month of Av is forbidden in rejoicing derives it from the word "her New Moon," which refers to the entire month.
וּמַאן דְּאָמַר כׇּל הַשַּׁבָּת כּוּלָּהּ אָסוּר — מִ״שַּׁבַּתָּהּ״.
And the one who says that the entire week of Tisha B'Av is forbidden in rejoicing derives it from the word "her Shabbat," which can mean a week.
אָמַר רָבָא: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.
Rava said: The halacha is like Rabban Shimon ben Gamliel that the restrictions of mourning apply only during the week of Tisha B'Av.
וְאָמַר רָבָא: הֲלָכָה כְּרַבִּי מֵאִיר.
And Rava also said: The halacha is like Rabbi Meir that the restrictions do not apply after Tisha B'Av.
וְתַרְוַיְיהוּ לְקוּלָּא, וּצְרִיכָא.
The Gemara notes: And both of them are ruled leniently, and both statements are necessary.
דְּאִי אַשְׁמוֹעִינַן הֲלָכָה כְּרַבִּי מֵאִיר, הֲוָה אָמֵינָא: אֲפִילּוּ מֵרֹאשׁ חֹדֶשׁ,
For had he let us hear only that the halacha is like Rabbi Meir, I would have said that the mourning practices apply even from Rosh Chodesh as Rabbi Meir holds.
קָמַשְׁמַע לַן הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.
Therefore he teaches us that the halacha is like Rabban Shimon ben Gamliel, that they only begin during the week of Tisha B'Av.
וְאִי אַשְׁמוֹעִינַן הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל, הֲוָה אָמֵינָא: אֲפִילּוּ לְאַחֲרָיו,
And had he let us hear only that the halacha is like Rabban Shimon ben Gamliel, I would have said that the restrictions apply even after Tisha B'Av until the end of the week.
קָמַשְׁמַע לַן הֲלָכָה כְּרַבִּי מֵאִיר.
Therefore he teaches us that the halacha is like Rabbi Meir, and they do not continue after the fast.
עֶרֶב תִּשְׁעָה בְּאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין כּוּ׳.
We learned in the Mishnah: On the eve of Tisha B'Av, a person may not eat two cooked dishes etc.
אָמַר רַב יְהוּדָה: לֹא שָׁנוּ אֶלָּא מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה, אֲבָל מִשֵּׁשׁ שָׁעוֹת וּלְמַטָּה — מוּתָּר.
Rav Yehuda said: They only taught this restriction from six hours of the day and onward, but from six hours and earlier, it is permitted to eat two cooked dishes.
וְאָמַר רַב יְהוּדָה: לֹא שָׁנוּ אֶלָּא בִּסְעוּדָה הַמַּפְסִיק בָּהּ, אֲבָל בִּסְעוּדָה שֶׁאֵינוֹ מַפְסִיק בָּהּ — מוּתָּר.
And Rav Yehuda also said: They only taught this regarding the meal with which he concludes his eating before the fast, but regarding a meal with which he does not conclude his eating, it is permitted.
וְתַרְוַיְיהוּ לְקוּלָּא, וּצְרִיכָא.
The Gemara notes: And both of them are ruled leniently, and both statements are necessary.
דְּאִי אַשְׁמְעִינַן בִּסְעוּדָה הַמַּפְסִיק בָּהּ, הֲוָה אָמֵינָא: אֲפִילּוּ מִשֵּׁשׁ שָׁעוֹת וּלְמַטָּה —
For had he let us hear only that it applies to the meal with which he concludes, I would have said that this restriction applies even from six hours and earlier in the day.
קָמַשְׁמַע לַן מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה.
Therefore he teaches us that it only applies from six hours and onward.
וְאִי אַשְׁמְעִינַן מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה, הֲוָה אָמֵינָא: אֲפִילּוּ בִּסְעוּדָה שֶׁאֵינוֹ מַפְסִיק בָּהּ —
And had he let us hear only that it applies from six hours and onward, I would have said that it applies even to a meal with which he does not conclude.
קָמַשְׁמַע לַן בִּסְעוּדָה הַמַּפְסִיק בָּהּ.
Therefore he teaches us that it only applies to the meal with which he concludes.
תַּנְיָא כְּלִישָּׁנָא קַמָּא. תַּנְיָא כְּלִישָּׁנָא בָּתְרָא.
The Gemara notes: It is taught in a Braisa like the first version of Rav Yehuda's statement, and it is taught in a Braisa like the second version.
תַּנְיָא כְּלִישָּׁנָא בָּתְרָא: הַסּוֹעֵד עֶרֶב תִּשְׁעָה בְּאָב, אִם עָתִיד לִסְעוֹד סְעוּדָה אַחֶרֶת — מוּתָּר לֶאֱכוֹל בָּשָׂר וְלִשְׁתּוֹת יַיִן, וְאִם לָאו — אָסוּר לֶאֱכוֹל בָּשָׂר וְלִשְׁתּוֹת יַיִן.
It is taught in a Braisa like the second version: One who dines on the eve of Tisha B'Av, if he is destined to eat another meal afterward, it is permitted to eat meat and to drink wine in this meal; but if not, it is forbidden to eat meat and to drink wine.
תַּנְיָא כְּלִישָּׁנָא קַמָּא: עֶרֶב תִּשְׁעָה בְּאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן.
It is taught in a Braisa like the first version: On the eve of Tisha B'Av, a person may not eat two cooked dishes, he may not eat meat, and he may not drink wine.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: יְשַׁנֶּה.
Rabban Shimon ben Gamliel says: He should make a change from his usual eating habits.
אָמַר רַבִּי יְהוּדָה: כֵּיצַד מְשַׁנֶּה?
Rabbi Yehuda said: How does he make a change?
אִם הָיָה רָגִיל לֶאֱכוֹל שְׁנֵי תַבְשִׁילִין — יֹאכַל מִין אֶחָד, וְאִם הָיָה רָגִיל לִסְעוֹד בַּעֲשָׂרָה בְּנֵי אָדָם — סוֹעֵד בַּחֲמִשָּׁה, הָיָה רָגִיל לִשְׁתּוֹת עֲשָׂרָה כּוֹסוֹת — שׁוֹתֶה חֲמִשָּׁה כּוֹסוֹת.
If he was accustomed to eat two cooked dishes, he should eat only one type; and if he was accustomed to dine with ten people, he should dine with five; if he was accustomed to drink ten cups of wine, he should drink five cups.
בַּמֶּה דְּבָרִים אֲמוּרִים מִשֵּׁשׁ שָׁעוֹת וּלְמַעְלָה, אֲבָל מִשֵּׁשׁ שָׁעוֹת וּלְמַטָּה — מוּתָּר.
In what case are these words said? From six hours and onward, but from six hours and earlier, it is permitted.
תַּנְיָא אִידַּךְ: עֶרֶב תִּשְׁעָה בְּאָב לֹא יֹאכַל אָדָם שְׁנֵי תַבְשִׁילִין, לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן, דִּבְרֵי רַבִּי מֵאִיר.
It is taught in another Braisa: On the eve of Tisha B'Av, a person may not eat two cooked dishes, he may not eat meat, and he may not drink wine; these are the words of Rabbi Meir.
וַחֲכָמִים אוֹמְרִים: יְשַׁנֶּה. וּמְמַעֵט בַּבָּשָׂר וּבַיַּיִן.
And the Sages say: He should make a change, and he should reduce his meat and wine.
כֵּיצַד מְמַעֵט? אִם הָיָה רָגִיל לֶאֱכוֹל לִיטְרָא בָּשָׂר — יֹאכַל חֲצִי לִיטְרָא, הָיָה רָגִיל לִשְׁתּוֹת לוֹג יַיִן — יִשְׁתֶּה חֲצִי לוֹג יַיִן, וְאִם אֵינוֹ רָגִיל כׇּל עִיקָּר — אָסוּר.
How does he reduce? If he was accustomed to eat a litra of meat, he should eat half a litra; if he was accustomed to drink a log of wine, he should drink half a log of wine; and if he is not accustomed to meat or wine at all, it is forbidden for him to consume them.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אִם הָיָה רָגִיל לֶאֱכוֹל צְנוֹן אוֹ מָלִיחַ אַחַר סְעוּדָּתוֹ — הָרְשׁוּת בְּיָדוֹ.
Rabban Shimon ben Gamliel says: If he was accustomed to eat a radish or a salted item after his meal, he has permission to do so, as these are not considered an additional cooked dish.
תַּנְיָא אִידַּךְ: כֹּל שֶׁהוּא מִשּׁוּם תִּשְׁעָה בְּאָב — אָסוּר לֶאֱכוֹל בָּשָׂר וְאָסוּר לִשְׁתּוֹת יַיִן וְאָסוּר לִרְחוֹץ.
It is taught in another Braisa: Any meal which is on account of Tisha B'Av, it is forbidden to eat meat, and forbidden to drink wine, and forbidden to bathe.
כׇּל שֶׁאֵינוֹ מִשּׁוּם תִּשְׁעָה בְּאָב — מוּתָּר לֶאֱכוֹל בָּשָׂר וְלִשְׁתּוֹת יַיִן וְאָסוּר לִרְחוֹץ.
But any meal which is not on account of Tisha B'Av, it is permitted to eat meat and to drink wine, but it is forbidden to bathe.
רַבִּי יִשְׁמָעֵאל בְּרַבִּי יוֹסֵי אוֹמֵר מִשּׁוּם אָבִיו: כׇּל שָׁעָה שֶׁמּוּתָּר לֶאֱכוֹל בָּשָׂר — מוּתָּר לִרְחוֹץ.
Rabbi Yishmael the son of Rabbi Yosei says in the name of his father: Any time that it is permitted to eat meat, it is permitted to bathe.
תָּנוּ רַבָּנַן: כׇּל מִצְוֹת הַנּוֹהֲגוֹת בְּאָבֵל — נוֹהֲגוֹת בְּתִשְׁעָה בְּאָב;
The Rabbis taught in a Braisa: All the practices that apply to a mourner apply on Tisha B'Av;
אָסוּר בַּאֲכִילָה וּבִשְׁתִיָּה, וּבְסִיכָה, וּבִנְעִילַת הַסַּנְדָּל, וּבְתַשְׁמִישׁ הַמִּטָּה.
it is forbidden in eating, and in drinking, and in anointing, and in wearing leather shoes, and in marital relations.
וְאָסוּר לִקְרוֹת בַּתּוֹרָה בַּנְּבִיאִים וּבַכְּתוּבִים, וְלִשְׁנוֹת בַּמִּשְׁנָה בַּתַּלְמוּד וּבַמִּדְרָשׁ וּבָהֲלָכוֹת וּבָאַגָּדוֹת.
And it is forbidden to read from the Torah, the Prophets, and the Writings, and to study from the Mishnah, the Talmud, the Midrash, Halachos, and Aggados.
אֲבָל קוֹרֵא הוּא בִּמְקוֹם שֶׁאֵינוֹ רָגִיל לִקְרוֹת, וְשׁוֹנֶה בִּמְקוֹם שֶׁאֵינוֹ רָגִיל לִשְׁנוֹת,
But he may read in a place in Tanach that he is not accustomed to read, and he may study in a place in the Talmud that he is not accustomed to study, because it is difficult and does not bring him joy.
וְקוֹרֵא בְּקִינוֹת בְּאִיּוֹב, וּבִדְבָרִים הָרָעִים שֶׁבְּיִרְמְיָה.
And he may read from Lamentations, from Job, and from the sad matters in Jeremiah.
וְתִינוֹקוֹת שֶׁל בֵּית רַבָּן בְּטֵלִין, מִשּׁוּם שֶׁנֶּאֱמַר: ״פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״.
And school children are idle from their Torah study, because it is said: "The precepts of Hashem are upright, rejoicing the heart."
רַבִּי יְהוּדָה אוֹמֵר: אַף אֵינוֹ קוֹרֵא בִּמְקוֹם שֶׁאֵינוֹ רָגִיל לִקְרוֹת, וְאֵינוֹ שׁוֹנֶה בִּמְקוֹם שֶׁאֵינוֹ רָגִיל לִשְׁנוֹת.
Rabbi Yehuda says: He may not even read in a place that he is not accustomed to read, nor may he study in a place that he is not accustomed to study.
אֲבָל קוֹרֵא הוּא בְּאִיּוֹב וּבְקִינוֹת וּבִדְבָרִים הָרָעִים שֶׁבְּיִרְמְיָהוּ.
But he may read from Job, and from Lamentations, and from the sad matters in Jeremiah.
וְתִינוֹקוֹת שֶׁל בֵּית רַבָּן בְּטֵלִים בּוֹ, מִשּׁוּם שֶׁנֶּאֱמַר: ״פִּקּוּדֵי ה׳ יְשָׁרִים מְשַׂמְּחֵי לֵב״.
And school children are idle on it, because it is said: "The precepts of Hashem are upright, rejoicing the heart."
לֹא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן.
The Mishnah stated: He may not eat meat and he may not drink wine.
תָּנָא: אֲבָל אוֹכֵל הוּא בָּשָׂר מָלִיחַ וְשׁוֹתֶה יַיִן מִגִּתּוֹ.
A Tanna taught: But he may eat salted meat and drink wine from his press.
בָּשָׂר מָלִיחַ עַד כַּמָּה?
The Gemara asks: Salted meat, until how long must it be salted to be permitted?
אָמַר רַב חִינָּנָא בַּר כָּהֲנָא מִשְּׁמֵיהּ דִּשְׁמוּאֵל: כׇּל זְמַן שֶׁהוּא כִּשְׁלָמִים.
Rav Chinana bar Kahana said in the name of Shmuel: As long as it is like Shelamim offerings, which may be eaten for two days and the intervening night.
וְיַיִן מִגִּתּוֹ עַד כַּמָּה? כׇּל זְמַן שֶׁהוּא תּוֹסֵס.
And wine from his press, until how long is it permitted? As long as it is fermenting.
תָּנָא: יַיִן תּוֹסֵס אֵין בּוֹ מִשּׁוּם גִּילּוּי, וְכַמָּה תְּסִיסָתוֹ — שְׁלֹשָׁה יָמִים.
A Tanna taught: Fermenting wine is not subject to the prohibition of uncovered liquids, and how long is its fermentation? Three days.
אָמַר רַב יְהוּדָה אָמַר רַב: כָּךְ הָיָה מִנְהָגוֹ שֶׁל רַבִּי יְהוּדָה בְּרַבִּי אִילְעַאי:
Rav Yehuda said in the name of Rav: Such was the custom of Rabbi Yehuda the son of Rabbi Il'ai:
עֶרֶב תִּשְׁעָה בְּאָב מְבִיאִין לוֹ פַּת חֲרֵבָה בְּמֶלַח, וְיוֹשֵׁב בֵּין תַּנּוּר לְכִירַיִים וְאוֹכֵל, וְשׁוֹתֶה עָלֶיהָ קִיתוֹן שֶׁל מַיִם, וְדוֹמֶה כְּמִי שֶׁמֵּתוֹ מוּטָּל לְפָנָיו.
On the eve of Tisha B'Av, they would bring him dry bread with salt, and he would sit between the oven and the stove and eat, and drink a pitcher of water with it, and he appeared like one whose deceased relative lies before him.
תְּנַן הָתָם: מָקוֹם שֶׁנָּהֲגוּ לַעֲשׂוֹת מְלָאכָה בְּתִשְׁעָה בְּאָב — עוֹשִׂין, מָקוֹם שֶׁנָּהֲגוּ שֶׁלֹּא לַעֲשׂוֹת — אֵין עוֹשִׂין.
We learned there in a Mishnah: In a place where they accustomed to do work on Tisha B'Av, they may do work; in a place where they accustomed not to do work, they may not do work.
וּבְכׇל מָקוֹם, תַּלְמִידֵי חֲכָמִים בְּטֵלִים.
And in every place, Talmidei Chachamim are idle from work.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לְעוֹלָם יַעֲשֶה כָּל אָדָם עַצְמוֹ כְּתַלְמִיד חָכָם.
Rabban Shimon ben Gamliel says: A person should always make himself like a Talmid Chacham in this regard and refrain from work.
תַּנְיָא נָמֵי הָכִי, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: לְעוֹלָם יַעֲשֶׂה אָדָם עַצְמוֹ כְּתַלְמִיד חָכָם, כְּדֵי שֶׁיִּתְעַנֶּה.
It is also taught in a Braisa like this: Rabban Shimon ben Gamliel says: A person should always make himself like a Talmid Chacham, so that he may fast with proper focus without distraction.
תַּנְיָא אִידַּךְ, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: כׇּל הָאוֹכֵל וְשׁוֹתֶה בְּתִשְׁעָה בְּאָב — כְּאִילּוּ אוֹכֵל וְשׁוֹתֶה בְּיוֹם הַכִּפּוּרִים.
It is taught in another Braisa: Rabban Shimon ben Gamliel says: Anyone who eats and drinks on Tisha B'Av is as if he eats and drinks on Yom Kippur.
רַבִּי עֲקִיבָא אוֹמֵר: כׇּל הָעוֹשֶׂה מְלָאכָה בְּתִשְׁעָה בְּאָב — אֵינוֹ רוֹאֶה סִימַן בְּרָכָה לְעוֹלָם.
Rabbi Akiva says: Anyone who does work on Tisha B'Av will never see a sign of blessing from that work.
וַחֲכָמִים אוֹמְרִים: כׇּל הָעוֹשֶׂה מְלָאכָה בְּתִשְׁעָה בְּאָב וְאֵינוֹ מִתְאַבֵּל עַל יְרוּשָׁלַיִם — אֵינוֹ רוֹאֶה בְּשִׂמְחָתָהּ,
And the Sages say: Anyone who does work on Tisha B'Av and does not mourn over Yerushalayim will not see her joy,
שֶׁנֶּאֱמַר: ״שִׂמְחוּ אֶת יְרוּשָׁלִַים וְגִילוּ בָהּ כׇּל אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כׇּל הַמִּתְאַבְּלִים עָלֶיהָ״,
as it is said: "Rejoice with Yerushalayim and be glad with her, all you who love her; rejoice with her in joy, all you who mourn for her."
מִכָּאן אָמְרוּ: כׇּל הַמִּתְאַבֵּל עַל יְרוּשָׁלַיִם — זוֹכֶה וְרוֹאֶה בְּשִׂמְחָתָהּ, וְשֶׁאֵינוֹ מִתְאַבֵּל עַל יְרוּשָׁלַיִם — אֵינוֹ רוֹאֶה בְּשִׂמְחָתָהּ.
From here they said: Anyone who mourns over Yerushalayim merits and sees her joy, and one who does not mourn over Yerushalayim does not see her joy.
תַּנְיָא נָמֵי הָכִי: כׇּל הָאוֹכֵל בָּשָׂר וְשׁוֹתֶה יַיִן בְּתִשְׁעָה בְּאָב — עָלָיו הַכָּתוּב אוֹמֵר: ״וַתְּהִי עֲוֹנוֹתָם עַל עַצְמוֹתָם״.
It is also taught in a Braisa like this: Anyone who eats meat and drinks wine on Tisha B'Av, regarding him the verse says: "And their iniquities shall be upon their bones."
רַבִּי יְהוּדָה מְחַיֵּיב בִּכְפִיַּית הַמִּטָּה, וְלֹא הוֹדוּ לוֹ חֲכָמִים.
Rabbi Yehuda obligates the overturning of the bed on Tisha B'Av, but the Sages did not agree with him.
תַּנְיָא, אָמְרוּ לוֹ לְרַבִּי יְהוּדָה: לִדְבָרֶיךָ, עוּבָּרוֹת וּמְנִיקוֹת מָה תְּהֵא עֲלֵיהֶן?
It is taught in a Braisa: They said to Rabbi Yehuda: According to your words, what will be with pregnant and nursing women who cannot sleep on overturned beds?
אָמַר לָהֶם: אַף אֲנִי לֹא אָמַרְתִּי אֶלָּא בְּיָכוֹל.
He said to them: I also only said this regarding one who is able.
תַּנְיָא נָמֵי הָכִי: מוֹדֶה רַבִּי יְהוּדָה לַחֲכָמִים בְּשֶׁאֵינוֹ יָכוֹל, וּמוֹדִים חֲכָמִים לְרַבִּי יְהוּדָה בְּיָכוֹל.
It is also taught in a Braisa like this: Rabbi Yehuda agrees with the Sages regarding one who is not able, and the Sages agree with Rabbi Yehuda regarding one who is able.
מַאי בֵּינַיְיהוּ?
The Gemara asks: What is the difference between them if they agree on these cases?
אִיכָּא בֵּינַיְיהוּ שְׁאָר מִטּוֹת.
The Gemara answers: There is a difference between them regarding other beds in the house.
כִּדְתַנְיָא: כְּשֶׁאָמְרוּ לִכְפּוֹת הַמִּטָּה, לֹא מִטָּתוֹ בִּלְבַד הוּא כּוֹפֶה, אֶלָּא כׇּל הַמִּטּוֹת כּוּלָּן הוּא כּוֹפֶה.
As it is taught in a Braisa: When they said to overturn the bed, he does not overturn his bed alone, but rather he overturns all the beds in his house.
אָמַר רָבָא: הִלְכְתָא כְּתַנָּא דִּידַן, וְלֹא הוֹדוּ לוֹ חֲכָמִים כׇּל עִיקָּר.
Rava said: The halacha is like our Tanna of the Mishnah, and the Sages did not agree with him, Rabbi Yehuda, at all regarding overturning beds.
אָמַר רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל: לֹא הָיוּ יָמִים טוֹבִים לְיִשְׂרָאֵל כַּחֲמִשָּׁה עָשָׂר בְּאָב וּכְיוֹם הַכִּפּוּרִים.
We learned in the Mishnah: Rabban Shimon ben Gamliel said: There were no holidays for Israel like the fifteenth of Av and like Yom Kippur.
בִּשְׁלָמָא יוֹם הַכִּפּוּרִים — מִשּׁוּם דְּאִית בֵּיהּ סְלִיחָה וּמְחִילָה, יוֹם שֶׁנִּיתְּנוּ בּוֹ לוּחוֹת הָאַחֲרוֹנוֹת.
The Gemara asks: Granted Yom Kippur is a great holiday, because it has forgiveness and pardon, and it is the day on which the second Tablets were given.
אֶלָּא חֲמִשָּׁה עָשָׂר בְּאָב מַאי הִיא?
But the fifteenth of Av, what is it that makes it so joyous?
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: יוֹם שֶׁהוּתְּרוּ שְׁבָטִים לָבוֹא זֶה בָּזֶה.
Rav Yehuda said in the name of Shmuel: It is the day on which the tribes were permitted to enter into marriage one with another.
מַאי דְּרוּשׁ? ״זֶה הַדָּבָר אֲשֶׁר צִוָּה ה׳ לִבְנוֹת צְלׇפְחָד וְגוֹ׳״ — דָּבָר זֶה לֹא יְהֵא נוֹהֵג אֶלָּא בְּדוֹר זֶה.
What did they expound to permit this? "This is the thing which Hashem commanded regarding the daughters of Tzelofchad, etc." — they expounded: "This thing" shall only apply in this generation, but not in future generations.
אָמַר רַב יוֹסֵף אָמַר רַב נַחְמָן: יוֹם שֶׁהוּתַּר שֵׁבֶט בִּנְיָמִין לָבוֹא בַּקָּהָל,
Rav Yosef said in the name of Rav Nachman: It is the day on which the tribe of Binyamin was permitted to enter into the congregation of Israel,
שֶׁנֶּאֱמַר: ״וְאִישׁ יִשְׂרָאֵל נִשְׁבַּע בַּמִּצְפָּה לֵאמֹר אִישׁ מִמֶּנּוּ לֹא יִתֵּן בִּתּוֹ לְבִנְיָמִן לְאִשָּׁה״.
as it is said: "And the men of Israel swore in Mitzpah, saying: No man of us shall give his daughter to Binyamin for a wife."
מַאי דְּרוּשׁ? אָמַר רַב: ״מִמֶּנּוּ״, וְלֹא מִבָּנֵינוּ.
What did they expound to permit them? Rav said: They expounded the word "of us," but not from our children who were not bound by the oath.
אָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: יוֹם שֶׁכָּלוּ בּוֹ מֵתֵי מִדְבָּר.
Rabbah bar bar Chana said in the name of Rabbi Yochanan: It is the day on which the dying of the generation of the wilderness ceased.
דְּאָמַר מָר: עַד שֶׁלֹּא כָּלוּ מֵתֵי מִדְבָּר לֹא הָיָה דִּבּוּר עִם מֹשֶׁה,
As the Master said: Until the dying of the generation of the wilderness ceased, there was no direct, loving speech of Hashem with Moshe,
שֶׁנֶּאֱמַר: ״וַיְהִי כַּאֲשֶׁר תַּמּוּ כׇּל אַנְשֵׁי הַמִּלְחָמָה לָמוּת. וַיְדַבֵּר ה׳ אֵלַי״. אֵלַי הָיָה הַדִּבּוּר.
as it is said: "And it was, when all the men of war finished dying... that Hashem spoke to me." Meaning, only then to me was the direct speech restored.
עוּלָּא אָמַר: יוֹם שֶׁבִּיטֵּל הוֹשֵׁעַ בֶּן אֵלָה פְּרוֹסְדָיוֹת שֶׁהוֹשִׁיב יָרׇבְעָם בֶּן נְבָט עַל הַדְּרָכִים שֶׁלֹּא יַעֲלוּ יִשְׂרָאֵל לָרֶגֶל, וְאָמַר:
Ulla said: It is the day on which Hoshea ben Elah removed the guards that Yerovam ben Nevat had placed on the roads so that Israel would not ascend for the festival, and he said:
The daf establishes that the restrictions of Tisha B'Av mourning apply only during the week of Tisha B'Av itself and do not extend past the fast. Regarding the Seudah Hamafsekes, the Gemara rules that the prohibitions against eating two cooked dishes, meat, and wine apply only from midday (six hours) and onward, and only during the actual concluding meal before the fast. The Sages teach that Tisha B'Av carries the same restrictions as mourning, forbidding eating, drinking, anointing, wearing leather shoes, conjugal relations, and the study of Torah, except for unfamiliar texts that do not bring joy to the learner.
The Gemara on our daf describes the beautiful, holy conduct of Rabbi Yehuda bar Ilai on the eve of Tisha B'Av. He would sit on the ground between the oven and the stove, eat a dry piece of bread with salt, drink a small pitcher of water, and appear as if his deceased relative were lying right before him. This was not a performance; it was a deep, internal reality. He felt the pain of the Shechinah and the loss of the Beis HaMikdash so deeply that his physical appetite simply vanished.
Our Chazal teach us a fundamental rule of spiritual life: "Anyone who mourns for Jerusalem merits and sees her joy." This is not just a promise for the future; it is a spiritual reality. The depth of your joy in a relationship is always directly proportional to how much you care about its pain. If we do not allow ourselves to feel the lack of the Beis HaMikdash, we cannot truly experience the closeness of Hashem in our lives today.
We might think we are too far removed to feel like Rabbi Yehuda bar Ilai, but the Torah asks us to start where we are. Even a small, conscious reduction in our physical comforts, taking a moment to reflect on what we are missing before we eat or drink, opens a small window in our hearts for the Shechinah to enter.
Today, before you sit down to eat a comfortable meal, pause for ten seconds. Think about the lack of the Beis HaMikdash and the pain of the Shechinah in exile, and say a short, heartfelt prayer from the depths of your neshama: 'Ribono shel Olam, please rebuild Your home soon.'