Midrash su Isaia 61:3

(Fol. 61b) Our Rabbis were taught: After the destruction of the second Temple many abstemious persons who refused to eat meat or drink wine were increased in Israel. And R. Joshua approached them, saying: "My children, why do you not eat meat and do not drink wine?" They replied: "How should we eat meat of which sacrifices were brought, or drink wine which was offered at the altar?" R. Joshua said to them: "If so, let us not eat bread, as the meal-offering is also abolished, for we can live on fruit?" Whereupon they replied: "Fruit was also [used in the Temple as] the first fruit offering." But then let us eat only such fruits of which no Bikurim was brought? And again let us abstain from drinking water, since the custom to put water on the altar no longer exists?" And they were silent. Then said R. Joshua to them: "My children, come and listen to me. It would be wrong not to mourn at all, since it has already been decreed to mourn. But to mourn too much is also impossible, for we must not impose a restriction upon the public unless the majority of the public can endure it." R. Ada b. Ababa said: "Where is the passage to prove this?" It is written (Mai. 3, 9) With a curse to be cursed [have ye obligated yourselves to give tithes] and yet Me you rob, O ye entire nation, i.e., if the entire nation [accepted the curse] then it could be extended, but not for a part of it. Therefore, the sages said: "When one paints his house, he shall leave a little spot unpainted as a sign of mourning." How much? Rab Joseph said: "A square yard." R. Chisda added: "This should be opposite the door." One may prepare all that he needs for his meal, leaving out some little things as a sign of mourning. And the same is the case with a woman. She may dress herself with all her ornaments, leaving out some of the unimportant for that purpose, as it is said (Ps. 137, 5) If I forget thee, O Jerusalem, may my right hand forget. May my tongue cleave to my palate if I do not remember thee; if I recall not Jerusalem at the head of my joy." R. Isaac said: "This refers to the calcined ashes [which it is customary to put on the head of the groom] on the day of his marriage." R. Papa asked Abaye: "Where do they place it?" He replied: "They used to place it on their foreheads at the place of the phylacteries, as it is said (Ls. 6, 13) To grant unto the mourners of Zion to give unto them ornament in the place of ashes. And every one who is mourning for Jerusalem will be rewarded by seeing her joy. As it is said (Ib. 66, 10) Be highly glad with her, all ye that mourn for her."

CAIN AND ABEL
"BUT of the fruit of the tree which is in the midst of the garden" (Gen. 3:3). It was taught in a Baraitha, Rabbi Ẓe'era said: "Of the fruit of the tree"—here "tree" only means man, who is compared to the tree, as it is said, "For man is the tree of the field" (Deut. 20:19). "Which is in the midst of the garden"—"in the midst of the garden" is here merely an euphemism. "Which is in the midst of the garden"—for "garden" means here merely woman, who is compared to a garden, as it is said, "A garden shut up is my sister, a bride" (Cant. 4:12). Just as with this garden whatever is sown therein, it produces and brings forth, so (with) this woman, what seed she receives, she conceives and bears through sexual intercourse.