מוּתָּרִין בְּהֶסְפֵּד וְתַעֲנִית. אֵימַת? אִילֵימָא בְּנֵי חֲמֵיסַר וְקָא קָרוּ לֵיהּ בְּאַרְבֵּיסַר, וּמִי שָׁרֵי?

as the Sages decreed that in certain places one may read the Scroll of Esther permitted to eulogize and fast on these days. The Gemara clarifies: When does this ruling apply? If we say that it applies to those in walled cities, who normally read the scroll on the fifteenth of Adar and yet this year they read it on the fourteenth, a day on which they normally are permitted to fast and eulogize, but this cannot be the case, as are they permitted to fast and eulogize at all on these days?

וְהָכְתִיב בִּמְגִילַּת תַּעֲנִית: יוֹם אַרְבָּעָה עָשָׂר בּוֹ וְיוֹם חֲמִשָּׁה עָשָׂר בּוֹ יוֹמֵי פּוּרַיָא אִינּוּן, דְּלָא לְמִיסְפַּד בְּהוֹן. וַאֲמַר רָבָא: לָא נִצְרְכָא אֶלָּא לֶאֱסוֹר אֶת שֶׁל זֶה בְּזֶה וְאֶת שֶׁל זֶה בְּזֶה.

But isn’t it written in Megillat Ta’anit : The day of the fourteenth of Adar and the day of the fifteenth of Adar are the days of Purim, on which eulogizing is prohibited. And Rava said: Since these days are already mentioned in the Bible (Esther 9:18–19), it is necessary to state this halakha in Megillat Ta’anit only to prohibit those living in these walled cities from fasting and eulogizing on this date, the fourteenth, and those living in these non-walled cities from fasting and eulogizing on this date, the fifteenth.

וְאֶלָּא, בְּנֵי אַרְבֵּיסַר וְקָא קָרֵי לֵיהּ בִּתְלֵיסַר. יוֹם נִיקָנוֹר הוּא! וְאֶלָּא, בְּנֵי אַרְבֵּיסַר וְקָא קָרֵי לֵיהּ בִּתְרֵיסַר. יוֹם טוּרְיָינוּס הוּא!

The Gemara continues its explanation of the difficulty. But rather, the mishna must be referring to those who normally read on the fourteenth of Adar, but who read the Scroll of Esther early, on the thirteenth. However, it is already prohibited to fast on the thirteenth, it is Nicanor’s Day, which is a commemorative day in its own right. But rather, you will say that the mishna is referring to those residents of cities who normally read on the fourteenth, but who read it early that year, on the twelfth; however, the twelfth of Adar is also a commemorative day, as it is Trajan’s Day.

אֶלָּא לָאו דְּקָא קָרוּ לֵיהּ בַּחֲדֵיסַר, וְקָתָנֵי: מוּתָּר בְּהֶסְפֵּד וּבְתַעֲנִית!

Rather, isn’t the mishna referring to a case where they read the Scroll of Esther on the eleventh of Adar, and nevertheless that mishna teaches that it is permitted to eulogize and fast on this day, despite the fact that it is the day before Trajan’s Day? The opinion in this unattributed mishna is not in accordance with that of Rabbi Yosei, which means that there is a contradiction between the two statements of Rabbi Yoḥanan.

לָא. בְּנֵי אַרְבָּעָה עָשָׂר וְקָא קָרוּ לֵיהּ בִּתְרֵיסַר. וּדְקָאָמְרַתְּ יוֹם טֻרְיָינוּס הוּא, יוֹם טֻרְיָינוּס גּוּפֵיהּ בַּטּוּלֵי בַטְלוּהוּ, הוֹאִיל וְנֶהֶרְגוּ בּוֹ שְׁמַעְיָה וַאֲחִיָּה אָחִיו. כִּי הָא דְּרַב נַחְמָן גְּזָר תַּעֲנִיתָא בִּתְרֵיסַר. אֲמַרוּ לֵיהּ רַבָּנַן: יוֹם טוּרְיָינוּס הוּא! אֲמַר לְהוּ: יוֹם טוּרְיָינוּס גּוּפֵיהּ בַּטּוּלֵי בַטְלוּהוּ, הוֹאִיל וְנֶהֶרְגוּ בּוֹ שְׁמַעְיָה וַאֲחִיָּה אָחִיו.

The Gemara answers: No; the mishna is actually referring to those who normally read on the fourteenth, but who read it that year on the twelfth of Adar. And with regard to that which you said, that it is Trajan’s Day, Trajan’s Day itself was annulled and is no longer celebrated, since Shemaya and his brother Aḥiya were killed on that day. We learn this as in the incident when Rav Naḥman decreed a fast on the twelfth of Adar and the Sages said to him: It is Trajan’s Day. He said to them: Trajan’s Day itself was annulled, since Shemaya and his brother Aḥiya were killed on that day.

וְתֵיפּוֹק לֵיהּ דַּהֲוָה לֵיהּ יוֹם שֶׁלִּפְנֵי נִיקָנוֹר! אֲמַר רַב אַשִׁי: הָשְׁתָּא אִיהוּ גּוּפֵיהּ בַּטְלוּהוּ, מִשּׁוּם יוֹם נִיקָנוֹר נֵיקוּם וְנִגְזַר?

The Gemara asks: And let him derive that fasting on the twelfth is prohibited in any case, as it is the day before Nicanor’s Day. Rav Ashi said: Now that with regard to Trajan’s Day itself, they annulled it, will we then arise and issue a decree not to fast on this date due to the following day, Nicanor’s Day?

מַאי נִיקָנוֹר, וּמַאי טוּרְיָינוּס? דְּתַנְיָא: נִיקָנוֹר אֶחָד מֵאִפַּרְכֵי יְוָונִים הָיָה. וּבְכָל יוֹם וָיוֹם הָיָה מֵנִיף יָדוֹ עַל יְהוּדָה וִירוּשָׁלַיִם, וְאוֹמֵר: אֵימָתַי תִּפּוֹל בְּיָדִי וְאֶרְמְסֶנָּה? וּכְשֶׁגָּבְרָה מַלְכוּת בֵּית חַשְׁמוֹנַאי וְנִצְּחוּם, קִצְּצוּ בְּהוֹנוֹת יָדָיו וְרַגְלָיו וּתְלָאוּם בְּשַעֲרֵי יְרוּשָׁלַיִם, וְאָמְרוּ: פֶּה שֶׁהָיָה מְדַבֵּר בְּגַאֲוָה וְיָדַיִים שֶׁהָיוּ מְנִיפוֹת עַל יְרוּשָׁלַיִם – תֵּעָשֶׂה בָּהֶם נְקָמָה.

In relation to the above, the Gemara inquires: What is the origin of Nicanor’s Day and what is the origin of Trajan’s Day? As it is taught in a baraita : Nicanor was one of the generals [ iparkhei ] in the Greek army, and each and every day he would wave his hand over Judea and Jerusalem and say: When will this city fall into my hands, and I shall trample it? And when the Hasmonean monarchy overcame the Greeks and emerged victorious over them, they killed Nicanor in battle, cut off his thumbs and big toes, and hung them on the gates of Jerusalem, saying: The mouth that spoke with pride, and the hands that waved over Jerusalem, may vengeance be taken against them. This occurred on the thirteenth of Adar.

מַאי טוּרְיָינוּס? אָמְרוּ: כְּשֶׁבִּקֵּשׁ טוּרְיָינוּס לַהֲרוֹג אֶת לוּלְיָנוּס וּפַפּוֹס אָחִיו בְּלוּדְקְיָא, אָמַר לָהֶם: אִם מֵעִמּוֹ שֶׁל חֲנַנְיָה, מִישָׁאֵל, וַעֲזַרְיָה אַתֶּם, יָבֹא אֱלֹהֵיכֶם וְיַצִּיל אֶתְכֶם מִיָּדִי כְּדֶרֶךְ שֶׁהִצִּיל אֶת חֲנַנְיָה, מִישָׁאֵל, וַעֲזַרְיָה מִיַּד נְבוּכַדְנֶצַּר. אָמְרוּ לוֹ: חֲנַנְיָה, מִישָׁאֵל, וַעֲזַרְיָה צַדִּיקִים גְּמוּרִין הָיוּ, וּרְאוּיִין הָיוּ לֵיעָשׂוֹת לָהֶם נֵס, וּנְבוּכַדְנֶצַּר מֶלֶךְ הָגוּן הָיָה, וְרָאוּי לַעֲשׂוֹת נֵס עַל יָדוֹ.

What is the origin of Trajan’s Day? They said in explanation: When Trajan sought to kill the important leaders Luleyanus and his brother Pappas in Laodicea, he said to them: If you are from the nation of Hananiah, Mishael, and Azariah, let your God come and save you from my hand, just as He saved Hananiah, Mishael, and Azariah from the hand of Nebuchadnezzar. Luleyanus and Pappas said to him: Hananiah, Mishael, and Azariah were full-fledged righteous people, and they were worthy that a miracle should be performed for them, and Nebuchadnezzar was a legitimate king who rose to power through his merit, and it is fitting that a miracle be performed through him.

וְאוֹתוֹ רָשָׁע הֶדְיוֹט הוּא, וְאֵינוֹ רָאוּי לַעֲשׂוֹת נֵס עַל יָדוֹ. וְאָנוּ נִתְחַיַּיבְנוּ כְּלָיָה לַמָּקוֹם. וְאִם אֵין אַתָּה הוֹרְגֵנוּ, הַרְבֵּה הוֹרְגִים יֵשׁ לוֹ לַמָּקוֹם, וְהַרְבֵּה דּוּבִּין וַאֲרָיוֹת יֵשׁ לוֹ לַמָּקוֹם בְּעוֹלָמוֹ שֶׁפּוֹגְעִין בָּנוּ וְהוֹרְגִין אוֹתָנוּ. אֶלָּא לֹא מְסָרָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָדְךָ אֶלָּא שֶׁעָתִיד לִיפָּרַע דָּמֵינוּ מִיָּדְךָ.

But this wicked man, Trajan, is a commoner, not a real king, and it is not fitting that a miracle be performed through him. Luleyanus and Pappas continued: And we are not wholly righteous, and have been condemned to destruction by the Omnipresent for our sins. And if you do not kill us, the Omnipresent has many other executioners. And if men do not kill us, the Omnipresent has many bears and lions in His world that can hurt us and kill us. Instead, the Holy One, Blessed be He, placed us into your hands only so that He will avenge our blood in the future.

אַף עַל פִּי כֵן, הֲרָגָן מִיָּד. אָמְרוּ: לֹא זָזוּ מִשָּׁם עַד שֶׁבָּאוּ דְּיוֹפְלֵי מֵרוֹמִי וּפָצְעוּ אֶת מוֹחוֹ בְּגִיזְרִין.

Even so, Trajan remained unmoved by their response and killed them immediately. It is said that they had not moved from the place of execution when two officials [ diyoflei ] arrived from Rome with permission to remove Trajan from power, and they split his skull with clubs. This was viewed as an act of divine retribution and was established as a commemorative day.

״אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי״, כו׳. ״אֵין גּוֹזְרִין תַּעֲנִית בְּרָאשֵׁי חֳדָשִׁים״, כו׳. וְכַמָּה הָוְיָא הַתְחָלָה? רַב אַחָא אָמַר: שָׁלֹשׁ. רַבִּי אַסִי אָמַר: אַחַת.

§ The mishna taught: One may not decree a fast on the community starting on a Thursday, so as not to cause prices to rise. Furthermore, one may not decree a fast on New Moons, on Hanukkah, or on Purim. However, if one began a set of fasts, one does not interrupt the sequence for these days. The Gemara asks: And how many fasts are considered a beginning? Rav Aḥa said: If one fasted three fasts before the festive day. Rabbi Asi said: Even if one fasted one fast before it.

אָמַר רַב יְהוּדָה אָמַר רַב: זוֹ דִּבְרֵי רַבִּי מֵאִיר שֶׁאָמַר מִשּׁוּם רַבָּן גַּמְלִיאֵל. אֲבָל חֲכָמִים אוֹמְרִים: מִתְעַנֶּה וּמַשְׁלִים. דָּרַשׁ מָר זוּטְרָא מִשְּׁמֵיהּ דְּרַב הוּנָא: הֲלָכָה: מִתְעַנֶּה וּמַשְׁלִים. הדרן עלך סדר תעניות כיצד

Rav Yehuda said that Rav said: This halakha of the mishna that a fast that occurs on a festival is not observed, is the statement of Rabbi Meir, who said it in the name of Rabban Gamliel. However, the Rabbis say: If a communal fast occurs on one of these days, one must fast and complete the fast until nightfall. Mar Zutra taught in the name of Rav Huna: The practical halakha is in accordance with the opinion of the Rabbis, that one fasts and completes his fast until nightfall.

מתני׳ סֵדֶר תַּעֲנִיּוֹת אֵלּוּ הָאָמוּר בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ, מַתְרִיעִין עֲלֵיהֶן מִיָּד. וְכֵן שֶׁפָּסְקוּ גְּשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם, מַתְרִיעִין עֲלֵיהֶן, מִפְּנֵי שֶׁהִיא מַכַּת בַּצּוֹרֶת.

The order of these fasts of increasing severity, as explained in Chapter One, is stated only in a case when the first rainfall has not materialized. However, if there is vegetation that grew and its appearance changed due to disease, the court does not wait at all; they cry out about it immediately. And likewise, if rain ceased for a period of forty days between one rainfall and another, they cry out about it because it is a plague of drought.

יָרְדוּ לַצְּמָחִין אֲבָל לֹא יָרְדוּ לָאִילָן, לָאִילָן וְלֹא לַצְּמָחִין, לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת, לַשִּׁיחִין, וְלַמְּעָרוֹת, מַתְרִיעִין עֲלֵיהֶן מִיָּד. וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְּשָׁמִים, דִּכְתִיב: ״וְהִמְטַרְתִּי עַל עִיר אֶחָת, וְעַל עִיר אַחַת לֹא אַמְטִיר, חֶלְקָה אַחַת תִּמָּטֵר״ וגו׳,

If sufficient rain fell for the vegetation but not enough fell for the trees; or if it was enough for the trees but not for the vegetation; or if sufficient rain fell for both this and that, i.e., vegetation and trees, but not enough to fill the cisterns, ditches, and caves with water to last the summer, they cry out about it immediately. And likewise, if there is a particular city upon which it did not rain, while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I caused it to rain upon one city, but caused it not to rain upon another city; one piece was rained upon, and the portion upon which it did not rain withered” (Amos 4:7).