59 Taanit 31a

לְאֵיזֶה שֶׁיִּרְצוּ יַעֲלוּ רַב מַתְנָה אָמַר יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתֵּר לִקְבוּרָה וְאָמַר רַב מַתְנָה אוֹתוֹ יוֹם שֶׁנִּתְּנוּ הֲרוּגֵי בֵיתֵּר לִקְבוּרָה תִּקְנוּ בְּיַבְנֶה הַטּוֹב וְהַמֵּטִיב הַטּוֹב שֶׁלֹּא הִסְרִיחוּ וְהַמֵּטִיב שֶׁנִּתְּנוּ לִקְבוּרָה רַבָּה וְרַב יוֹסֵף דְּאָמְרִי תַּרְוַיְיהוּ יוֹם שֶׁפָּסְקוּ מִלִּכְרוֹת עֵצִים לַמַּעֲרָכָה דְּתַנְיָא רַבִּי אֱלִיעֶזֶר הַגָּדוֹל אוֹמֵר מֵחֲמִשָּׁה עָשָׂר בְּאָב וְאֵילָךְ תָּשַׁשׁ כּוֹחָהּ שֶׁל חַמָּה וְלֹא הָיוּ כּוֹרְתִין עֵצִים לַמַּעֲרָכָה לְפִי שֶׁאֵינָן יְבֵשִׁין אָמַר רַב מְנַשְּׁיָא וְקָרוּ לֵיהּ יוֹם תְּבַר מַגָּל מִכָּאן וְאֵילָךְ דְּמוֹסֵיף יוֹסֵיף וּדְלָא מוֹסֵיף יֵאָסֵף מַאי יֵאָסֵף אָמַר רַב יוֹסֵף תִּקְבְּרֵיהּ אִימֵּיהּ: שֶׁבָּהֶן בְּנוֹת יְרוּשָׁלַיִם כּוּ׳ תָּנוּ רַבָּנַן בַּת מֶלֶךְ שׁוֹאֶלֶת מִבַּת כֹּהֵן גָּדוֹל בַּת כֹּהֵן גָּדוֹל מִבַּת סְגָן וּבַת סְגָן מִבַּת מְשׁוּחַ מִלְחָמָה וּבַת מְשׁוּחַ מִלְחָמָה מִבַּת כֹּהֵן הֶדְיוֹט וְכׇל יִשְׂרָאֵל שׁוֹאֲלִין זֶה מִזֶּה כְּדֵי שֶׁלֹּא (יִתְבַּיֵּישׁ) [לְבַיֵּישׁ] אֶת מִי שֶׁאֵין לוֹ: כׇּל הַכֵּלִים טְעוּנִין טְבִילָה אָמַר רַבִּי אֶלְעָזָר אֲפִילּוּ מְקוּפָּלִין וּמוּנָּחִין בְּקוּפְסָא: בְּנוֹת יִשְׂרָאֵל יוֹצְאוֹת וְחוֹלוֹת בַּכְּרָמִים תָּנָא מִי שֶׁאֵין לוֹ אִשָּׁה נִפְנֶה לְשָׁם: מִיּוּחְסוֹת שֶׁבָּהֶן הָיוּ אוֹמְרוֹת בָּחוּר וְכוּ׳ תָּנוּ רַבָּנַן יְפֵיפִיּוֹת שֶׁבָּהֶן מָה הָיוּ אוֹמְרוֹת תְּנוּ עֵינֵיכֶם לַיּוֹפִי שֶׁאֵין הָאִשָּׁה אֶלָּא לְיוֹפִי מְיוּחָסוֹת שֶׁבָּהֶן מָה הָיוּ אוֹמְרוֹת תְּנוּ עֵינֵיכֶם לַמִּשְׁפָּחָה לְפִי שֶׁאֵין הָאִשָּׁה אֶלָּא לְבָנִים מְכוֹעָרוֹת שֶׁבָּהֶם מָה הָיוּ אוֹמְרוֹת קְחוּ מִקַּחֲכֶם לְשׁוּם שָׁמַיִם וּבִלְבַד שֶׁתְּעַטְּרוּנוּ בִּזְהוּבִים אָמַר עוּלָּא בִּירָאָה אָמַר רַבִּי אֶלְעָזָר עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת מָחוֹל לְצַדִּיקִים וְהוּא יוֹשֵׁב בֵּינֵיהֶם בְּגַן עֵדֶן וְכׇל אֶחָד וְאֶחָד מַרְאֶה בְּאֶצְבָּעוֹ שֶׁנֶּאֱמַר וָאֹמַר בַּיּוֹם הַהוּא הִנֵּה אֱלֹהֵינוּ זֶה קִוִּינוּ לוֹ וְיוֹשִׁיעֵנוּ זֶה ה׳ קִוִּינוּ לוֹ נָגִילָה וְנִשְׂמְחָה בִּישׁוּעָתוֹ:

הֲדַרַן עֲלָךְ בִּשְׁלֹשָׁה פְּרָקִים וּסְלִיקָא לַהּ מַסֶּכֶת תַּעֲנִית

that they may ascend to wherever they wish, i.e., they may go to Jerusalem, Bethel, or Dan. Rav Mattana said: There was an additional salvation on this day, as it was the day that the slain of Beitar were brought to burial, several years after the battle at Beitar (see Gittin 57a). And Rav Mattana said: On the same day that the slain of Beitar were brought to burial, they instituted the blessing: Who is good and does good, at Yavne. Who is good, thanking God that the corpses did not decompose while awaiting burial, and does good, thanking God that they were ultimately brought to burial. It is Rabba and Rav Yosef who both say: The fifteenth of Av was the day on which they stopped chopping down trees for the arrangement of wood that burned on the altar, as it is taught in a baraita that Rabbi Eliezer the Great says: From the fifteenth of Av onward, the strength of the sun grows weaker, and from this date they would not cut additional wood for the arrangement, as they would not be properly dry, and they would therefore be unfit for use in the Temple. Rav Menashya said: And they called the fifteenth of Av the day of the breaking of the scythe, as from this date onward no more trees were cut down, and therefore it was a celebration for the trees. The Gemara adds: From the fifteenth of Av onward, when the days begin to shorten, one who adds to his nightly Torah study will add years to his life, and he who does not add [mosif ] will be gathered [ye’asef ]. The Gemara asks: What is the meaning of the phrase: He will be gathered? Rav Yosef said: It means that his mother will bury him, as he will be gathered to his grave (see Genesis 49:33). § The mishna taught: As on them the daughters of Jerusalem would go out in white clothes, and on the fifteenth of Av they would go out to the vineyards and dance. The Sages taught this tradition in greater detail: The daughter of the king borrows white garments from the daughter of the High Priest; the daughter of the High Priest borrows from the daughter of the deputy High Priest; the daughter of the deputy High Priest borrows from the daughter of the priest anointed for war, i.e., the priest who would read verses of Torah and address the army as they prepared for battle; the daughter of the priest anointed for war borrows from the daughter of a common priest; and all the Jewish people borrow from each other. Why would they all borrow garments? They did this so as not to embarrass one who did not have her own white garments. The mishna further taught: All the garments that the women borrowed require immersion, as those who previously wore them before might have been ritually impure. Rabbi Elazar says: Even if the garments were folded and placed in a box [kufsa], an indication that they had not been touched for a long time, they nevertheless require ritual immersion before being worn. The mishna also stated that the daughters of the Jewish people would go out and dance in the vineyards. A tanna taught: One who did not have a wife would turn to there to find one. It is taught that those women of distinguished lineage among them would say: Young man, please lift up your eyes and see what you choose for a wife. The Sages taught this practice in greater detail in a baraita: What would the beautiful women among them say? Set your eyes toward beauty, as a wife is only for her beauty. What would those of distinguished lineage among them say? Set your eyes toward family, as a wife is only for children, and the children of a wife from a distinguished family will inherit her lineage. What would the ugly ones among them say? Acquire your purchase for the sake of Heaven, provided that you adorn us with golden jewelry after our marriage to beautify us. The tractate concludes with a statement related to the topic of dancing. Ulla of the city of Bira’a said that Rabbi Elazar said: In the future, in the end of days, the Holy One, Blessed be He, will arrange a dance of the righteous, and He will be sitting among them in the Garden of Eden, and each and every one of the righteous will point to God with his finger, as it is stated: “And it shall be said on that day: Behold, this is our God, for whom we waited, that He might save us. This is the Lord; for whom we waited. We will be glad and rejoice in His salvation” (Isaiah 25:9). God will be revealed, so that every righteous individual will be able to say: This is our God, as though they were pointing at Him with a finger. We will return to you, "In three places" - and Tractate Taanit is concluded.