תענית 14 — Soncino English Talmud

¹to denote the absolute exclusion of any other differences? Has he not left out [mention of the taking out of] the Ark? — [As for the taking out of the] Ark this cannot be considered an omission because [the Baraitha] enumerates only things done in private but not things done in public. R. Ashi said: This may also be deduced from our Mishnah where it is learnt: IN WHAT RESPECT ARE THE LATTER MORE STRINGENT THAN THE FORMER? IN THAT ON THEM THE ALARM IS SOUNDED AND THE SHOPS ARE CLOSED. This would imply that in all other respects they are alike. And should you reply that here too [the Mishnah] has stated only one [difference] and left out [others]. I would object, the Mishnah explicitly states, IN WHAT RESPECT ARE THE LATTER etc.’! — Do you assume the expression, ‘IN WHAT RESPECT ARE THE LATTER etc. literally? Has he not also left out [mention of the taking out of] the Ark?- [As for the taking out of] the Ark this cannot be considered an omission because he mentions it in the next chapter. If now that you have arrived at this conclusion [the difference in respect of the recital of] the twenty-four benedictions is also no omission since he mentions it [also] in the next chapter. What is the final decision [with regard to the insertion of the special benediction for fast days]? R. Samuel b. Sasartai said, and so too R. Hiyya b. Ashi in the name of Rab: [He inserts it] between ‘Redemption’ and ‘Healing’. R. Ashi said in the name of R. Jannai, the son of R. Ishmael: In [the benediction] ‘Who hearkenest unto prayer. One Baraitha teaches: Pregnant women and nursing mothers fast on the first fasts but not on the last; another teaches: They fast on the last but not on the first; and yet another teaches: They fast neither on the first nor on the last! — R. Ashi said: Take it that they fast on the middle set of fasts and in this way all [three Baraithas] will be reconciled. IN WHAT RESPECT ARE THE LATTER MORE STRINGENT THAN THE FORMER? IN THAT ON THEM THE ALARM IS SOUNDED AND THE SHOPS ARE CLOSED. How do we sound the alarm? — Rab Judah said: By the shofar. Rab Judah the son of R. Samuel b. Shilath in the name of Rab said: By [the recital of the] ‘anenu. The scholars assumed that the authority who said by the ‘anenu was opposed to the sounding of the alarm by the shofar and that the one who said by the shofar was opposed to the recital of the ‘anenu. But has it not been taught: No less than seven fasts are ordained upon the community upon each of which the alarm is sounded eighteen times; [as] a sign to remember this take Jericho. Now at Jericho the shofar [was used to give the alarm]. This would be a refutation of him who said: By ‘anenu [only]! Hence [we must conclude] that all are agreed that the sounding of the shofar constitutes the sounding of an alarm, and that they differ only with regard to [the recital of] the ‘anenu; one takes the view that it constitutes the sounding of an alarm, and the other that it does not. The authority who says that the recital of the ‘anenu constitutes the sounding of an alarm [will hold] how much more so does the sounding of the shofar, but the authority who says, ‘by the shofar’, would exclude the recital of the ‘anenu. But has it not been taught: In the case of all other visitations that break out [in the world], as for example. Itch, Locusts, Flies, Hornets, Gnats and the invasion by Snakes and Scorpions they did not sound the alarm, but they cried aloud? And as crying can only be by mouth, the sounding of the alarm must consequently be by the shofar! — This forms a subject of dispute amongst the Tannaim, for it has been learnt: In the case of these [calamities] they sound the alarm even on the Sabbath ; when a city is surrounded by a ravaging troop, or is in danger of inundation by a river or when a ship is foundering on the sea, R. Jose said: [We may sound the alarm to summon] help but not for intercession! Now with what [is the alarm sounded]? Shall we say by the shofar? Is then the sounding of the shofar on the Sabbath permissible? It must therefore be by the recital of the ‘anenu, and this is termed: ‘Sounding the alarm’. This proves it. In the time of R. Judah the Prince there was distress10^ᵃ^ᵇ^ᶜ^ᵈ^ᵉ^ᶠ^ᵍ^ʰ^ⁱ^ʲ

^ᵃnote:Which was taken out during the last seven fasts but not during the intermediary, v. infra 15a.
^ᵇnote:That the twenty-four benedictions are recited also during the middle three fasts.
^ᶜnote:[‘THE FORMER’ means those immediately preceding the middle three fasts which, taken together with what follows, seems to imply that the difference is limited to the points enumerated.
^ᵈnote:[Where as explained in the Gemara infra 15b it applies only to the last fast days (Rashi). R. Hananel explains differently.]
^ᵉnote:I.e., by an individual (Rashi).
^ᶠnote:The reconciliation of the conflicting Baraithas is arrived at in the following manner. Call the three groups of fasts A (the first three), B (the middle three) and C (the last seven). In the first Baraitha B is first with regard to C; in the second B is last with regard to A; and in the third B is the middle one.
^ᵍnote:V. Glos.
^ʰnote:The fast prayer. v. P.B. p. 50.
^ⁱnote:Text reads, Judah Nesi'ah. Nesi'ah, is the title by which the Patriarch Judah III (end of third century) was known.
^ʲnote:Not a drought, but some other kind of visitation.

²; he ordained thirteen fast days and their prayer was not answered. He thought of ordaining additional fasts but R. Ammi said to him,’Did not [the Sages] declare we should not trouble the community unduly’. Said R. Abba the son of R. Hiyya b. Abba, ‘R. Ammi [in saying this] was studying his own interests’, for thus did R. Hiyya b. Abba say in the name of R. Johanan: The statement [cited by R. Ammi] holds good only so far [as fasts for] rain are concerned, but in the case of other forms of visitation the fasts are continued until their prayers are answered from heaven. It has been taught to the same effect: When they [the Sages] instituted the order of fasts for [twice] three days, and then a further seven days, they intended these to be applicable only in the case of fasts for rain, but in all other forms of visitation the fasts are to be continued until their prayers are answered from heaven. Shall we say that this will be a refutation of R. Ammi? — R. Ammi can answer you: The Tannaim are divided on this question. For it has been taught: Not more than thirteen fasts are ordained upon the community because we should not trouble the community unduly; this is the opinion of Rabbi. R. Simeon b. Gamaliel says: This is not the real reason [why no additional fasts are ordained] but it is because after these thirteen fasts the time of rainfall has gone. The inhabitants of Nineveh sent to enquire of Rabbi: How should we who need rain even in the Tammuz cycle act? Are we to consider ourselves individuals and [insert the special prayer for rain] in ‘Who hearkenest unto prayer’. or shall we consider ourselves a community and [insert it] in the ‘Blessing of the Years’? He sent [word] back to them: Consider yourselves individuals and [insert the prayer] in, ‘Who hearkenest unto prayer’. An objection was raised [against this]: R. Judah said: When did this order of fasts apply? Only at such times when the seasons of the year were normal and Israel dwelt in their own land, but to-day all depends upon the years, the countries and the seasons! He replied: You cite a Baraitha in refutation of Rabbi; Rabbi is a Tanna and has the right to differ [from a Baraitha]. What is the final decision [with regard to this matter]? — R. Nahman said: [The blessing is inserted] in the Blessing of the Years. R. Shesheth said: In ‘Who hearkenest unto prayer’. The Law is [it is inserted in]. ‘Who hearkenest unto prayer’. ON MONDAYS THE SHUTTERS [OF THE SHOPS] ARE OPENED A LITTLE WHEN IT GETS DARK; BUT ON THURSDAYS THEY ARE PERMITTED THE WHOLE DAY IN HONOUR OF THE SABBATH. The question was raised: How did [the Mishnah] teach? Was it that on Mondays the shutters are opened a little when it gets dark and on Thursdays they are opened [a little] during the whole day in honour of the Sabbath, or perhaps, that on Mondays they are open a little and on Thursdays they are open wide for the whole day? — Come and hear: It has been taught: On Mondays they are opened slightly till the evening and on Thursdays they remain wide open the whole day in honour of the Sabbath; should there be two doors then one is kept open and the other remains closed; should there be a stand in front of the door he may open [the door] in the usual way without any compunction. IF THESE ‘PASSED WITHOUT THEIR PRAYER BEING ANSWERED THEN BUSINESS DEALINGS ARE RESTRICTED AS WELL AS BUILDING AND PLANTING. It has been taught: By BUILDING [is to be understood] building for joyous purposes, and by PLANTING planting for joyous purposes. What is ‘building’ for joyous purposes? — Building a house for the marriage-feast of one's own son. What is ‘planting’ for joyous purposes? When one erects a royal banqueting hall. AND GREETING. Our Rabbis taught: Scholars do not greet one another at all; the greetings of the ignorant are reciprocated in an undertone in a solemn manner; people are seated covered in mourner's fashion and like those placed under the ban, and like men labouring under Divine displeasure, until mercy is shown to them from heaven. R. Eleazar said: A prominent man should not fall upon his face unless he is confident that he will be answered like Joshua. as it is said, And the Lord said unto Joshua. ‘Get thee up; wherefore now art thou fallen upon thy face?’ R. Eleazar further said: A prominent man should not put on sackcloth unless he is confident that he will be answered like Jehoram, the Son of Ahab, as it is said, And it came to pass, when the king heard the words of the woman, that he rent his clothes — now he was passing by upon the wall — and the people looked, and, behold, he had sackcloth within upon his flesh, etc. R. Eleazar further said: Not everyone [is answered] through rending his garments nor is everyone [answered] through falling [on his face]. Moses and Aaron [were answered] through falling [on the face], Joshua and Caleb through rending [their] garments. Moses and Aaron through falling [on the face]; for it is written, Then Moses and Aaron fell on their faces. Joshua and Caleb through rending [their] garments, for it is written, And Joshua the son of Num and Caleb ... rent their clothes. R. Ze'ira and some say, R. Samuel b. Nahmani demurred to this. Had it been written [in the verse] ‘Joshua’. it would be as you say, but seeing that the verse reads ‘And Joshua’, they may have done both. R. Eleazar further said: Not all [will in the Messianic era] rise [before Israel], nor will all prostrate themselves; kings will rise and princes prostrate themselves; ‘Kings will rise’, for it is written, Thus saith the Lord, the Redeemer of Israel, his Holy One^ᵏ^ˡ^ᵐ^ⁿ^ᵒ^ᵖ^ᵠ^ʳ^ˢ^ᵗ^ᵘ^ᵛ^ʷ^ˣ^ʸ^ᶻ

^ᵏnote:Because he did not wish to fast.
^ˡnote:Lit., ‘not of the same denomination’. Cf. Shebu. 3b.
^ᵐnote:[Identified by Klein, S. (JQR. N. S. II, p. 551) with Nawa north of the Gaulan in Transjordania. The climatic conditions of the country and the stony nature of the territory rendered it necessary for them to have rain even in the summer season.]
^ⁿnote:Heb. Tekufah, v. Glos.
^ᵒnote:V. P.B. p. 47.
^ᵖnote:I.e., divided according to the work regularly done in the fields-sowing in Marcheshvan and reaping in Nisan.
^ᵠnote:[To be omitted with MS.M.]
^ʳnote:V. supra p. 55. n. 3.
^ˢnote:The stand obscures the door and it is not easily visible whether it is open or closed.
^ᵗnote:For his son's wedding.
^ᵘnote:Recite the Tahanum. v. P.B. p. 57.
^ᵛnote:Josh. VII, 10; v. Meg., Sonc. ed. p. 137ff and notes.
^ʷnote:II Kings VI, 30.
^ˣnote:Num. Xlv, 5.
^ʸnote:lbid. v. 6.
^ᶻnote:The ‘waw’ (‘and’) connects it with the previous verse and conveys the meaning that Joshua and Caleb both rent their garments in the same way as they both fell on their faces.