Today's discussion begins on Daf Lamed, focusing on the laws of the final meal before the fast, known as the Seudat Hamafseket. The Mishnah states that on the eve of Tisha B'Av, one should not eat two cooked dishes. This prohibition, however, is subject to various interpretations and conditions.
Rabbi Yehuda offers a crucial distinction: this restriction on two cooked dishes applies only from midday onwards. Before midday, from morning until noon, it is permissible to eat two cooked dishes. This initial interpretation suggests the rule is not inherently tied to the Seudat Hamafseket itself, but rather to the time of day on the eve of Tisha B'Av.
Rabbi Yehuda then adds a second condition: the prohibition on two cooked dishes applies only to the meal that serves as one's final meal before the fast. If one intends to eat another meal later, then this restriction does not apply. These two conditions appear to be distinct laws. The Gemara then seeks to combine these laws in a lenient manner, explaining why both conditions are necessary. If the prohibition were only tied to the Seudat Hamafseket, one might think it applies even if eaten before midday. Conversely, if it were only tied to the time after midday, one might think it applies even to a meal that is not the final one before the fast. Thus, the rule is very specific: it applies only after midday and only if it is indeed the Seudat Hamafseket.
The Gemara supports these two interpretations of Rabbi Yehuda's statements with two different Braitot. The second Braita aligns with the idea that the restrictions apply to the Seudat Hamafseket. It states that if one plans to eat another meal on the eve of Tisha B'Av, it is permissible to eat meat and drink wine. This highlights that, according to the strict law of the Mishnah, meat and wine are generally permissible on the eve of Tisha B'Av, and their restriction is a custom that applies specifically to the Seudat Hamafseket. However, if it is one's last meal, then eating meat and drinking wine are forbidden.
The first Braita supports the first interpretation of Rabbi Yehuda, stating that on the eve of Tisha B'Av, one should not eat two cooked dishes, meat, or drink wine. Rabban Shimon Ben Gamliel states that one should "change" their normal practice. Rabbi Yehuda clarifies what this change entails: if one usually eats two cooked dishes, they should eat only one. If one usually dines with ten people, they should dine with five. If one usually drinks ten cups, they should drink five. All these changes apply only from midday onwards; before midday, they are permissible. This reinforces the time-based restriction.
Another Braita presents a dispute between Rabbi Meir and the Sages. Rabbi Meir prohibits two cooked dishes, meat, and wine on the eve of Tisha B'Av. The Sages, however, say one should "minimize" these items. For example, if one normally eats a pound of meat, they should eat half a pound; if they drink a log of wine, they should drink half a log. If one does not usually consume these items at all, then they are forbidden entirely. Rabban Shimon Ben Gamliel adds that if one is accustomed to eating a radish or a salty item after their meal, they are permitted to do so, even after the Seudat Hamafseket. This salty item, such as salted fish or meat that has been salted for three days, loses its strong flavor and is not considered a rich dish.
A further Braita distinguishes between activities related to Tisha B'Av and those not. If a meal is in preparation for Tisha B'Av (e.g., the Seudat Hamafseket), then eating meat, drinking wine, and washing are forbidden. However, if a meal is not specifically for Tisha B'Av (e.g., a Seudat Hamafseket for a regular public fast, or a meal on Tisha B'Av eve that is not the final meal), then eating meat and drinking wine are permissible, but washing is still forbidden. Rabbi Yishmael b'Rabbi Yose, in the name of his father, offers a different view: as long as it is permissible to eat, it is permissible to wash. This creates a disagreement among the Sages regarding when the prohibition of washing begins: does it align with the prohibition of meat and wine, or with the general prohibition of eating?
The Tosafot clarifies the definition of "two cooked dishes." It refers to two items cooked in separate pots, or distinct dishes, not multiple ingredients cooked together in one pot. For example, a dish with cooked rice, lentils, and onions is considered one dish. Furthermore, if an item can be eaten raw, such as cheese or apples, cooking it does not make it a "cooked dish" in this context. Thus, baked apples would not count as a cooked dish.
The Gemara continues by stating that while meat and wine are forbidden in the Seudat Hamafseket, salted meat is permitted, as is wine directly from the vat, before it has fully fermented. Salted meat is permitted if it has been salted long enough to lose its fresh meat taste, specifically for two days and one night, similar to the duration for eating peace offerings. Wine from the vat is permitted as long as it is still bubbling from fermentation, as its taste is not yet strong like aged wine, and snakes are deterred by its bubbling, removing the concern of uncovered wine.
The Tosafot notes that in our times, we do not follow the leniency regarding salted meat for the Seudat Hamafseket, because we are accustomed to eating salted meat, and it is considered a regular meat dish. Similarly, one should minimize drinking, for example, reducing ten cups of intoxicating drink to five. One should also change their usual eating place to diminish their honor, as exemplified by Rabbi Yehuda ben Rabbi Ilai, who would eat dry bread with salt and water while sitting between the oven and stovetops, in a less respectable area of the house, appearing as if a deceased loved one lay before him.
Regarding work on Tisha B'Av, the Mishnah states that in places where it is customary to work, one may work, but where it is customary not to work, one should not. However, Torah scholars always refrain from work. Rabban Shimon Ben Gamliel advises everyone to consider themselves like a Torah scholar in this regard, to be stringent and refrain from work. This is a leniency to be stringent. A Braita supports this, stating that one should act like a Torah scholar to afflict oneself. Rabban Shimon Ben Gamliel also states that one who eats and drinks on Tisha B'Av is as if they ate and drank on Yom Kippur. Rabbi Akiva adds that one who performs work on Tisha B'Av will never see a sign of blessing from that particular work. The Sages conclude that one who performs work on Tisha B'Av and does not mourn Jerusalem will not partake in its future rejoicing, as the verse states, "Rejoice with Jerusalem and be glad with her, all you who love her; exult with her in joy, all you who mourn over her." From this, it is derived that one who mourns Jerusalem merits to see its rejoicing, and one who does not mourn will not see its rejoicing. The present tense "merits and sees" implies that the very act of mourning Jerusalem demonstrates its continued vitality, as one only mourns the living indefinitely.
A Braita states that one who eats meat and drinks wine on Tisha B'Av (referring to the Seudat Hamafseket, or even more so, on Tisha B'Av itself) is subject to the verse, "And their iniquities shall be upon their bones." The Ritva interprets this as meaning they will not merit the resurrection of the dead that accompanies the rebuilding of the Beit HaMikdash, which is reserved for the righteous who anticipated the redemption. However, they may still merit the ultimate resurrection of the dead that occurs after the Messianic era. The Maharsha adds that this iniquity is physically etched onto their bones, even after the flesh decays, indicating a very severe punishment.
The Tosafot further elaborates on minimizing pleasures, stating that if one usually sleeps on two pillows, they should sleep on one. Pregnant and nursing women are exempt from this stringency due to their inability to endure such discomfort. The Tosafot also clarifies that while the Seudat Hamafseket must be eaten before nightfall, one is permitted to drink after finishing the meal if it is still daytime, even on the eve of Yom Kippur, and certainly on the eve of Tisha B'Av.
The Gemara then discusses the practice of overturning beds as a sign of mourning. Rabbi Yehuda states that pregnant and nursing women must also overturn their beds if they are able. The Sages disagree, saying they are exempt if they cannot. The Gemara concludes that everyone agrees that if they can, they should, and if they cannot, they are exempt. The practical difference between Rabbi Yehuda and the Sages lies in whether one must overturn all beds in the house, even those not in use. Rabbi Yehuda holds that all beds should be overturned, while the Sages believe only the mourner's bed should be. Abaye rules that the law follows the Sages, meaning one does not have to overturn all beds. The Tosafot adds that nowadays, due to concerns about witchcraft, we do not overturn beds at all, even for a mourner.
The Maharsha points out an apparent contradiction in the Tosafot regarding "two cooked dishes" – whether the issue is two separate pots or two types of food, even if cooked in one pot, if they cannot be eaten raw. The Maharsha also challenges the common understanding that the prohibition against Torah study on Tisha B'Av is solely due to the joy it brings. He argues that the verse "The precepts of God are upright, gladdening the heart" is only cited in the Gemara regarding children, not adults. For adults, the primary reason is to prevent distraction from mourning, as intense Torah study can engross one's mind and lead to forgetting the sadness of the day. For children, however, who may not experience such deep absorption, the reason is indeed to prevent joy. Thus, there are two distinct reasons for the prohibition of Torah study on Tisha B'Av, depending on the individual.