(Mishnah): [R. Gamliel] bathed on the first night after his wife died.

His Talmidim: You taught us that a mourner may not bathe (for seven days)!

R. Gamliel: I am an exception. I am an Istenis. (Not bathing causes pain to me.)

(Gemara): Who is our Tana, who holds that an Avel may not bathe all seven days? It is R. Nasan;

An episode occurred with R. Ami, and he asked R. Chiya bar Ba, and he ruled for him [to forbid bathing] all seven days, like R. Nasan.

An episode occurred with R. Yosi, and he sent R. Ba bar Kohen to ask R. Acha;

R. Acha: Didn't your Rebbi teach you that a case occurred and R. Ami asked Reish Lakish, and he ruled for him like R. Nasan, [to forbid] all seven days]?!

R. Ba bar Kohen: Perhaps there were two [different] episodes - we say that R. Chiya bar Aba [ruled for him like R. Nasan], and you say Reish Lakish!

R. Acha: Also, we learn from the case of R. Chama the father of R. Oshaya. He had a case and asked Rabanan, and they forbade.

R. Yosi: Which Rabanan [forbade] - Rabanan here, or Rabanan of the south?

If you will say that it was Rabanan here, this is fine. If you will say that it was Rabanan of the south - there were great [Chachamim] in front of him, and he asked the small [Chachamim]?!

[Also,] if you will say that it was Rabanan of the south - they permit, and they forbid?!

(Beraisa): In a place where the custom is to bathe after the bier (after burial), we bathe. In the south, we bathe. (CHAREDIM - even if you will say that they knew that in R. Chama's place we do not bathe, they should have said that it depends on the local custom. Why did they say Stam 'it is forbidden'?)

(R. Yosi bei R. Avun): The one who permits this bathing, he makes it like eating and drinking.

Limitation: [Some forbid] bathing for pleasure, but bathing not for pleasure, [all agree that] it is permitted.

This is like the case of Shmuel bar Aba. Sores came upon him. They went and asked R. Yosa if he may bathe. He told them, if he will not bathe, he will be pained (CHAREDIM)! If he wants\, [it is permitted] even on Tish'ah b'Av. If he wants\, even on Yom Kipur.

R. Yosi b'Ribi Chanina, they saw him immerse [during Aveilus]. They did not know whether it was for a seminal emission, or to cool his body, for bathing in cold water is not bathing [for pleasure that is forbidden].

(A Beraisa (Ta'anis 1:6) teaches that if one was going to his Rebbi or daughter, and he passed through a sea or river, he is not concerned. If his feet became dirty, he may immerse them in water without concern.) R. Ba ruled like this Beraisa.

R. Acha ruled that one who came from the road, and his feet were hurting him (CHAREDIM), he may wash them in water.

(Beraisa): If an Aval or Menudah (one who was excommunicated) was walking on the road, he is permitted to wear shoes. When he comes to the city, he removes them. The same applies to Tish'ah b'Av and a Ta'anis Tzibur (e.g. due to lack of rain).

(Beraisa): In a place where the custom is to greet (give Shalom to) Avelim on Shabbos, we greet. In the south, we greet.

R. Hoshaya Ruba went to one place. He saw Avelim on Shabbos, and greeted them. He said, I do not know the custom is of your place; rather, I give Shalom to you like the custom of our place.

R. Yosi bei Rebbi Chalafta was praising R. Meir in front of people of Tzipori - he is a great man, and a Kadosh man, and a modest man.

Once, [R. Meir] saw Avelim on Shabbos, and greeted them. They said [to R. Yosi], you praise this man?! He asked, what did he do [that makes you say so]?

They said, he saw Avelim on Shabbos, and greeted them. [R. Yosi] told them, you need to know what is his greatness - he came to teach you that there is no Aveilus on Shabbos!

Source: "Birkas Hash-m Hi Sa'ashir" - this is the Brachah of Shabbos. "V'Lo Yosif Etzev Imah" - this is Aveilus, like it says "Ne'etzav ha'Melech Al Beno."

(Mishnah): When R. Gamliel's slave Tavi died, he accepted consolation for him.

His Talmidim: You taught us that we do not accept consolation for slaves!

R. Gamliel: Tavi my slave was not like other slaves. He was proper.

(Gemara) Question: (The Mishnah teaches that we do not accept consolation for slaves.) Do we accept consolation for others (strangers, like slaves, who are not relatives) who are free?!

Answer: The text of our Mishnah should say 'one does not accept consolation for his slaves.'

(Beraisa): A case occurred in which R. Eliezer's Shifchah died, and his Talmidim entered to console him, and he did not accept. He entered the Chatzer from (to avoid being) in front of them, and they entered after him. He entered the house, and they entered after him.

R. Eliezer: I thought that you would be scalded through warm water (understand not to follow me), and you are not scalded even through boiling water!

They said that we do not accept consolation for slaves, for they are like an animal. If we do not accept consolation for free strangers, all the more so for slaves!

If one's slave or animal died, one tells him 'Hashem should replace your loss.'

When R. Chiya bar Rav Ada bar Ahavah, the nephew of Bar Kapara died, Reish Lakish accepted [consolation], for [Reish Lakish] was his Rebbi.

Inference: A person's Talmid is dear to him like his son.

[Reish Lakish] entered and applied to him "Dodi Yarad l'Gano la'Arugas ha'Bosem Lir'os ba'Ganim" - it should have said only "Dodi Yarad l'Gano." Why does it say "Lir'os ba'Ganim" (plural)?

Answer: "Dodi" is ha'Kadosh Baruch Hu. "Yarad l'Gano" is this world. "La'Arugas ha'Bosem" are Yisrael. "Lir'os ba'Ganim" are the other nations. "V'Lilkot Shoshanim" are the Tzadikim, that He removes them from among them.

They gave a parable. What does the matter resemble? A king had a son, and he was very dear to him. What did the king do? He planted an orchard;

When the son did the father's will, he would go around the entire world and see what nice sapling there is in the world, and plant it in his orchard. When [the son] angered [his father], he cut all his saplings;

So, when Yisrael do Hash-m's will, He goes around the entire world and sees what Tzadik there is among the nations, and brings him and clings him to Yisrael, like Yisro and Rachav. When [Yisrael] anger [Hash-m], He removes the Tzadikim from among them.

A case occurred with R. Chiya bar Aba and his colleagues, and some say that it was R. Yosi ben Chalafta and his colleagues, and some say that it was R. Akiva and his colleagues,. They were sitting and engaging in Torah under a fig tree. The owner of the tree rose early and took figs from it every day.

They said, perhaps he suspects us. We will switch our place. Later, the owner of the tree came to them and said 'my masters - even the one Mitzvah that you did with me (the merit that you learned under my tree), you withheld it from me!

They told him - we said that perhaps he suspects us.

In the morning he came to inform that [that he did not rise early to pick figs due to suspicion. He did not pick that morning, and] the sun shone and his figs became wormy. Then they said, the owner of the tree knows the time of his tree, when to pick it, and he picked it;

So ha'Kadosh Baruch Hu knows the time of Tzadikim, to remove them from the world, and He removes them.

When R. Bun bar R. Chiya died, R. Zeira rose and applied to him "Mesukah Shenas ha'Oved." It does not say [whether he] sleeps [little or much], rather, "Im Me'at v'Im Harbeh Yochel."

What did R. Bun bar Chiya resemble? He was like a king who hired many workers, and there was one worker, and he was exceedingly skilled in his work (text of EIN YAKOV). What did the king do? He took him and strolled with him long and short.

At night, those workers came to take their wages. [The king] gave to [that worker] his full wage with them.

The other workers were complaining, and saying 'we worked the entire day, and this one worked only two hours, and he gave to him his full wage!'

The king told them, this one toiled in two hours more than you toiled the entire day. So R. Bun toiled in Torah 28 years (he died at 28) more than a proficient Chacham can learn in 100 years.

When R. Simon bar Zavid died, R. Laya rose and said about him 'there are four things (metals) needed in the world, and all of them, if they are lost, they have replacements. "Ki Yesh la'Kesef Motza u'Makom la'Zahav Yazoku; Barzel me'Afar Yikach v'Even Yatzuk Nechushah";

These, if they are lost, they have replacements, but a Chacham who died, who will bring his replacement?! Who will bring in place of him?! "Veha'Chachmah me'Ayin Timatzei v'Ei Zeh Mekom Binah"; "v'Ne'elmah me'Einei Kol Chai'!

(R. Levi): Yosef's brothers, because they found a Metzi'ah (their money in their sacks), they were terrified - "va'Yetzei Libam." We lost R. Simon bar Zavid - all the more so [we should be terrified]!

When R. Levi bar Sisi died, Shmuel's father rose and said about him "Sof Davar ha'Kol Nishma Es ha'Elokim Yera."

What did Levi ben Sisi resemble? He was like a king who had 100 vines, and each year they made 100 barrels of wine. They were reduced to 50 [vines], they were reduced to 40, they were reduced to 30, they were reduced to 20, they were reduced to 10, and they were reduced to one, and it produced 100 barrels of wine.

That one vine was very dear to him, like the entire vineyard. So R. Levi bar Sisi was dear to Hash-m like all people - "Ki Zeh Kol ha'Adam."

Kahana was young and very Chacham. When he ascended to here (Eretz Yisrael), an empty person saw him and said to him 'what voice did you hear in Shamayim? (Rav Kahana pained R. Yochanan, died, and was revived.) He said 'there was a final verdict against that man (you)', and so it happened to him (he died).

Another [empty person] encountered and saw [Kahana] and said to him 'what voice did you hear in Shamayim? He said 'there was a final verdict against that man', and so it happened to him.

Kahana: Why did I ascend to here - to merit (in Torah). I am sinning! Did I come to kill people of Eretz Yisrael?! I will go and descend to [Bavel], from where I ascended.

He came to R. Yochanan, and said 'one whose mother disgraces him, and his father's wife honors him, to where should he go?' [He only hinted to his intent to return to Bavel. R. Yochanan] said, he should go to where they honor him.

Kahana descended to where he ascended from. They told R. Yochanan that Kahana descended to Bavel.

R. Yochanan: Does he go without getting permission?! They told him, the matter that he said to you, that was his reception of permission.

When R. Ze'ira ascended to here, he went and let blood. He wanted to buy a Litra of meat from a butcher. He asked, how much is a Litra? He said, it is 50 Manyei (coins) and one hammer blow.

R. Ze'ira said 'take 60 [and no blow The butcher] did not consent. He said 'take 80, take 90', until he reached 100, and he did not consent. He said, do like your custom.

At night, he entered the Beis Midrash. He said to Rabanan, what is this evil custom, that one cannot eat a Litra of meat until they beat him with a hammer blow?!

They said to him, who did so? He said, Ploni the butcher. They wanted to bring him [to punish him]. It was found that his coffin is coming.

They said to [R. Ze'ira], so much [you were angry at him, that you caused his death]?! He said, [punishments] should come upon me [if it is not true] that I was not angry at him. I thought that this is the custom here.

When R. Yosa ascended to here, he went to a barber and wanted to bathe in the bathhouse of Tiverya. A scoffer encountered him and hit him on the neck with a stick. [R. Yosa] said, the necklace around your neck is too soft.

A judge was judging a bandit. The scoffer went and was laughing at him.

The judge said to the bandit, who was with you? He put his eyes on the scoffer, and saw that he was laughing. He said, this one who is laughing, was with me. They judged him, and he admitted that he killed someone.

When the two were taken out carrying two beams [to hang them on them], R. Yosa came out from bathing. The scoffer said 'the necklace that was soft, strengthened' (your words will be fulfilled; I will be choked).

R. Yosa: Your bad Mazal caused this (not your insult to me). Is it not written "v'Atah Al Tislotzatzu Pen Techzeku Mosreichem"? (We explained this like MAHARA FULDA.)

(R. Pinchas citing R. Yirmeyah citing R. Shmuel bar Rav Yitzchak): Scoffing is harsh - its beginning is afflictions, and its end is destruction!

Its beginning is afflictions - "v'Atah Al Tislotzatzu Pen Techzeku Mosreichem." Its end is destruction - [the above verse ends] "Ki Chalah v'Necheratzah Shamati me'Es Hash-m Tzevakos Al Kol ha'Aretz."

(Mishnah): If a Chasan wants to say Shma on the first night, he may;

R. Shimon ben Gamliel says, not everyone who wants to take the name (show himself to be meticulous in Mitzvos) may take it.

(Gemara - Beraisa): Any matter of pain, anyone who wants to consider himself to be an individual (to fast the first optional fasts due to lack of rain) may do so. Anyone who wants to consider himself to be a Chacham (and not do Melachah on Tish'ah b'Av - CHAREDIM) may do so, and he will be blessed;

Any matter of praise, not everyone who wants to consider himself to be an individual (e.g. to recite Shma the first night) may do so, and not everyone who wants to consider himself to be a Chacham may do so, unless he was appointed a leader over the Tzibur.

(Beraisa): One may go [in fields] to the side of the road due to 'pegs' (protrusions from the ground when it is dry, and it is hard to walk on the road). When he sinks [in cavities in the road], he may go even in a field full of saffron.

(R. Avahu): A case occurred in which R. Gamliel and R. Yehoshua were on the road, and they went to the side due to pegs. The saw R. Yehudah ben Papus sinking [in cavities on the road] and coming towards them.

R. Gamliel (to R. Yehoshua): Who is this, who blatantly shows himself [to be more stringent than the Halachah]?

R. Yehoshua: It is R. Yehudah ben Papus; all his actions are l'Shem Shamayim.

R. Gamliel: Was it not taught that any matter of praise, not everyone who wants to consider himself to be an individual may do so, and not everyone who wants to consider himself to be a Chacham may do so, unless he was appointed a leader over the Tzibur?!

R. Yehoshua: Was it not taught that any matter of pain, anyone who wants to consider himself to be an individual may do so. Anyone who wants to consider himself to be a Chacham may do so, and he will be blessed?!

(R. Ze'ira): This is only if he [does so covertly, and] does not [do so in front of others who are not stringent, and] disgrace others.

A case occurred in which R. Maisha and R. Shmuel bar Rav Yitzchak were sitting and eating in a room [for visitors] near a Beis ha'Keneses. The time to pray came. R. Shmuel bar Rav Yitzchak rose to pray.

Question (R. Maisha): Didn't Rebbi teach us that if they began, they do not interrupt?

And Chizkiyah taught a Beraisa that anyone who is exempt from something, and does it, he is called a commoner!

Answer (R. Shmuel bar Rav Yitzchak): Our Mishnah teaches that a Chasan is exempt. If he wants, [he may recite]!

Question (R. Maisha): Did not R. Shimon ben Gamliel teach, not everyone who wants to take the name may take it?!

Answer (R. Shmuel bar Rav Yitzchak): I can say that [the first Tana holds like] R. Gamliel, who said 'I do not heed you to be Mevatel myself from accepting Ol Malchus Shamayim!' (The Halachah follows the Stam Mishnah, like R. Gamliel, and not R. Shimon ben Gamliel. We explained this like OHR ZARU'A.)