Taanit 33

Chapter 33

א אלא בראש השנה וביובלות ובשעת מלחמה:
1 and on the [Day of Atonement of] the Jubilee year and in the time of war.<span class="x" onmousemove="('comment',' .');"><sup>1</sup></span> THE FIRST HE CONCLUDES WITH, HE WHO ANSWERED ABRAHAM etc. : A Tanna taught: Some reverse the order of the words and attribute 'crying' to Elijah and 'praying' to Samuel.
ב על הראשונה הוא אומר מי שענה את אברהם כו': תנא יש מחליפין צעקה לאליהו ותפלה לשמואל בשלמא גבי שמואל כתיב ביה תפלה וכתיב ביה צעקה
2 True, of Samuel Scripture uses the words 'praying' and 'crying'.<span class="x" onmousemove="('comment',' 1 Sam. VII, 5; VIII, 6: XV, 11.');"><sup>2</sup></span> but of Elijah Scripture uses only [the word] 'praying' but never 'crying'.
ג אלא גבי אליהו תפלה כתיב צעקה לא כתיב (מלכים א יח, לז) ענני ה' ענני לשון צעקה היא:
3 [When Elijah says], Hear me, O Lord, hear me;<span class="x" onmousemove="('comment',' I Kings XVIII, 37.');"><sup>3</sup></span> that is an expression of 'crying'.
ד על הששית הוא אומר מי שענה את יונה כו' על השביעית הוא אומר מי שענה את דוד כו': מכדי יונה בתר דוד ושלמה הוה מאי טעמא מקדים ליה ברישא משום דבעי למיחתם מרחם על הארץ תנא משום סומכוס אמרו ברוך משפיל הרמים:
4 THE SIXTH HE CONCLUDES WITH, HE WHO ANSWERED JONAH etc. ; THE SEVENTH HE CONCLUDES WITH, HE WHO ANSWERED DAVID etc. Let us see, Did not Jonah live after David and Solomon, why then is he placed first? - Because it was desired to conclude [the prayers] with, Blessed art Thou, O Lord who hast mercy upon the earth.<span class="x" onmousemove="('comment',' Earth, in the first instance refers to the land of Israel. David and Solomon were the founders of the Jewish kingdom and prayed for its welfare.');"><sup>4</sup></span> A Tanna taught: It was reported in the name of Symmachos, [that the prayers were concluded] with, Blessed art Thou who humblest the proud.
ה שלש תעניות הראשונות אנשי משמר מתענין ולא משלימין כו': תנו רבנן מפני מה אמרו אנשי משמר מותרין לשתות יין בלילות אבל לא בימים שמא תכבד העבודה על אנשי בית אב ויבואו ויסייעו להם
5 ON THE FIRST THREE [RAIN] FASTS THE MEN OF THE MISHNAH FAST BUT DO NOT COMPLETE THEIR FAST etc. Our Rabbis have taught: Why have the Sages ruled that the Men of the Mishmar are permitted to drink wine by night and not by day, lest the work weigh too heavily on the men of the Beth-ab and then they will be called upon to help them; why have the Sages ruled that the men of the Beth-ab are forbidden [to drink] both by day and by night because they are continuously at work [in the Temple]. Hence the Sages have declared that any priest who can identify his Mishmar and his particular Beth-ab and who also knows definitely that the members of his Beth-ab were participating in the service of the Temple<span class="x" onmousemove="('comment',' [There were many of the priestly families who had been disqualified from the priesthood.]');"><sup>5</sup></span>
ו מפני מה אמרו אנשי בית אב לא ביום ולא בלילה מפני שהן עסוקין תמיד בעבודה
6 is forbidden to drink wine on the whole of that day.<span class="x" onmousemove="('comment',' [On the particular day on which his Beth Ab was in service, as the Temple might be rebuilt and they might be called upon to serve.]');"><sup>6</sup></span> If, however, he can identify only his Mishmar but not his particular Beth-ab and yet he knows definitely that the members of his Beth-ab were participating in the service of the Temple, he is forbidden to drink wine the whole of that week.<span class="x" onmousemove="('comment',' [The particular week on which the Mishmar to which he belonged was in service.]');"><sup>7</sup></span>
ז מכאן אמרו כל כהן שמכיר משמרתו ומשמרת בית אב שלו ויודע שבתי אבותיו קבועין שם אסור לשתות יין כל אותו היום במכיר משמרתו ואין מכיר משמרת בית אב שלו ויודע שבתי אבותיו קבועין שם אסור לשתות יין כל אותה שבת
7 If he cannot identify his Mishmar nor his particular Beth-ab, but he knows definitely that the members of his Beth-ab were participating in the service of the Temple, he is forbidden to drink wine all the year round. Rabbi says: I declare [priests] should not at any time drink wine, but what can I do seeing that his misfortune turned out to be an advantage to him.<span class="x" onmousemove="('comment',' The destruction of the Temple with the consequent cessation of priestly duties enables the priests to drink wine at any time.');"><sup>8</sup></span>
ח אינו מכיר משמרתו ומשמרת בית אב שלו ויודע שבתי אבותיו קבועין שם אסור לשתות יין כל השנה
8 Abaye said: According to whose opinion do priests drink wine? According to that of Rabbi.
ט רבי אומר אומר אני אסור לשתות יין לעולם אבל מה אעשה שתקנתו קלקלתו אמר אביי כמאן שתו האידנא כהני חמרא כרבי:
9 BOTH THE MEN OF THE MISHMAR AND THE MEN OF THE MA'AMAD MAY NOT CUT THEIR HAIR NOR WASH THEIR CLOTHES, BUT ON A THURSDAY THEY MAY OUT OF RESPECT FOR THE SABBATH. What is the reason? - Rabbah B'Bar Hana said in the name of R'Johanan: In order that they should not enter on their week of duty in an unkempt state.
י אנשי משמר ואנשי מעמד אסורים לספר ולכבס ובחמישי מותרין מפני כבוד השבת: מאי טעמא אמר רבה בר בר חנה אמר ר' יוחנן כדי שלא יכנסו למשמרתם כשהן מנוולין
10 Our Rabbis have taught: A king cuts his hair every day, a high priest on the eve of every Sabbath, all ordinary priest once in thirty days. Why has a king to cut his hair every day? - R'Abba B'Zabda said: Scripture says, Thine eyes shall see the king in his beauty.<span class="x" onmousemove="('comment',' Isa. XXXIII, 17.');"><sup>9</sup></span>
יא ת"ר מלך מסתפר בכל יום כהן גדול מערב שבת לערב שבת כהן הדיוט אחת לשלשים יום מלך מסתפר בכל יום מ"ט אמר רבי אבא בר זבדא אמר קרא (ישעיהו לג, יז) מלך ביפיו תחזינה עיניך כהן גדול מע"ש לערב שבת מ"ט אמר רב שמואל בר יצחק הואיל ומשמרות מתחדשות
11 Why has a high priest [to cut his hair] on the eve of every Sabbath? - R'Samuel B'Isaac said: Because the Mishmar changes every week. Whence can it be adduced that an ordinary priest [must cut his hair] once in thirty days? - It is to be adduced from the analogous use of the word pera' in connection with the Nazirite [and the priests].
יב כהן הדיוט אחת לשלשים יום מנלן אתיא פרע פרע מנזיר כתיב הכא (יחזקאל מד, כ) וראשם לא יגלחו ופרע לא ישלחו וכתיב התם (במדבר ו, ה) קדוש יהיה גדל פרע שער ראשו מה להלן שלשים אף כאן שלשים
12 Of the priests [it is written], Neither shall they shave their heads, 'nor suffer their locks [pera'] to grow long;<span class="x" onmousemove="('comment',' Ezek. XLIV, 20.');"><sup>10</sup></span> and of the Nazirite it is written, He shall be holy.
יג ונזיר גופיה מנלן אמר רב מתנה סתם נזירות שלשים יום מנלן אמר קרא יהיה בגימטריא תלתין הוי א"ל רב פפא לאביי ודילמא ה"ק רחמנא לא לירבו כלל אמר ליה אי הוה כתב לא ישלחו פרע כדקאמרת השתא דכתיב ופרע לא ישלחו פרע ליהוי שלוחי הוא דלא לישלחו
13 he shall let the locks of the hair of his head grow long [pera'];<span class="x" onmousemove="('comment',' Num. VI, 5. vhvh');"><sup>11</sup></span> as in the case of the Nazirite the period of growing his hair is thirty days so too must it be in the case of the ordinary priest.
יד אי הכי אפילו האידנא נמי דומיא דשתויי יין מה שתויי יין בזמן ביאה הוא דאסור שלא בזמן ביאה שרי אף הכא נמי
14 But whence do we know this to be the requirement of the Nazirite himself? R'Mattena said: A Nazirite's unspecified [term of] vow is thirty days.
טו והתניא רבי אומר אומר אני כהנים אסורין לשתות יין לעולם אבל מה אעשה שתקנתו קלקלתו ואמר אביי כמאן שתו האידנא כהני חמרא
15 Whence is this to be adduced? - Scripture uses the word yihyeh the numerical value of which is thirty.<span class="x" onmousemove="('comment',' taken numerically, 10 + 5 + 10 + 5 + 30.');"><sup>12</sup></span> R'Papa said to Abaye: Perhaps Scripture means [that the priests] should not let their hair grow at all? - The latter replied: Had Scripture written, 'nor suffer to grow long their locks', it might be as you suggest, but since Scripture has written, 'Nor suffer their locks to grow long,' this implies, they may grow their hair but they may not suffer their locks to grow long. If that is so, this restriction should be valid even at the present time! - [This restriction is] on the same lines as that the drinking of wine; just as the restriction of drinking wine applied only to the time when they might enter [the Temple]<span class="x" onmousemove="('comment',' I.e., so long as the Temple was in being.');"><sup>13</sup></span> to do service, so too with regard to the restriction of letting the locks grow long. But has it been taught: Rabbi says, I declare that [a priest] should not at any time drink wine, but what can I do, seeing that his misfortune turned out to be an advantage to him. And on this Abaye commented: At the present time according to whom do priests drink wine? According to Rabbi.
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