meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Taanit/English/merged.txt"}
text: Mishnah Taanit
  משנה תענית
  merged
  
  This file contains merged sections from the following text versions:
  -Mishnah Yomit by Dr. Joshua Kulp
  -
  
  Mishnah Taanit
  
  
  
  
  
  From when do they mention the powers of [bringing] rain? Rabbi Eliezer says: from the first day of the Festival [of Sukkot]. Rabbi Joshua says: on the last day of the Festival [of Sukkot]. Rabbi Joshua said to him: Since rain on the Festival is nothing but a sign of [God’s] curse why should he mention it? Rabbi Eliezer said to him: I also did not say to request [rain] but to make mention, “He causes the wind to blow and the rain to fall” in its due season. He replied to him: if so one should at all times make mention of it.
  They don’t pray for rain except close to the rainy season. Rabbi Judah says: One who goes down before the ark on the last day of Sukkot the last one mentions [rain], the first does not; on the first day of Pesah, the first mentions, the last does not. Up until when do they request rain? Rabbi Judah says:  Until Pesah is over. Rabbi Meir says:  Until Nissan is over, as it says, “Now He makes the rain fall in the first month, early rain and late rain” (Joel 2:23).
  On the third of Marheshvan they [begin to] ask for rain. Rabban Gamaliel says: on the seventh, fifteen days after the Festival [of Sukkot] so that the last of the Jews reaches the river Euphrates.
  If the seventeenth of Marheshvan came and no rain fell, individuals begin to fast three fasts. They eat and drink after it gets dark and they are permitted to do work, to bathe, to anoint themselves with oil, to wear shoes, and to have marital relations.
  If Rosh Hodesh Kislev came and no rain fell the court ordains upon the community three fasts; they may eat and drink while it is still dark and it is permissible to do work, to bathe, to anoint oneself with oil, to wear shoes, and to have marital relations.
  If these passed and there was no answer, the court decrees three more fasts on the community. They may eat and drink [only] while it is still day; they may not work, bathe, anoint themselves with oil, wear shoes, or have marital, relations.  And the bathhouses are closed. If these passed and there was no answer the court decrees upon the community a further seven, making a total of thirteen. These are greater than the first, for on these they blast the shofar and they lock the shops. On Mondays the shutters [of the shops] are opened a little when it gets dark, but on Thursdays they are permitted [the whole day] because of the Shabbat.
  If these passed and there was [still] no answer then they restrict engaging in business, and in building, planting, betrothal and marriage, and in greeting one another, as if they were people undesirable to God. The individuals go back to fasting anew until the end of Nisan. If Nisan passes and then rain falls this is a sign of a curse, as it is written, “It is the season of the wheat harvest.  [I will pray to the Lord and He will send thunder and rain; then you will take thought and realize what a wicked thing you did in the sight of the Lord when you asked for a king” (I Samuel 12:17).
  
  
  
  What is the order [of service] for fast days?They take the ark out to the open space of the city. And they put ashes on the ark and on the head of the Nasi and on the head of the head of the court (av bet. And everyone [else] puts ashes on his own head. The elder among them says in front of them words of admonition, “Brothers, it does not say of the people of Nineveh, ‘And God saw their sackcloth and their fasting,’ but, ‘And God saw their deeds, for they turned from their evil way. (Jonah 3:10)’ And in the prophets it says, ‘And rend your heart and not your garments” (Joel 2:13).
  [When] they stand up to pray they bring down before the ark an old man conversant [with the prayers], one who has children and whose house is empty [of food], so that his heart is complete prayer. He recites before them twenty-four benedictions, the eighteen recited daily, to which he adds six.
  These are they [the six additional benedictions]: Zikhronot, Shofarot, “In my distress I called to the Lord and He answered me” (Psalm 120), “I turn my eyes to the mountains” (Psalm 121).“Out of the depths I call you, O Lord” (Psalm 130), “A prayer of lowly man when he is faint” (Psalm 102). Rabbi Judah says: he need not recite the zikhronot and shofarot, but instead he should recite [the following]: “If there is famine in the land, if there is pestilence” (I Kings 8:37), “The word of the Lord which came to Jeremiah concerning the droughts” (Jeremiah 14). And he ends each [of the additional six] sections with its appropriate concluding benediction.
  For the first he says:  He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who redeems Israel. For the second he says:  He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who remembers all forgotten things. For the third he says: He who answered Joshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears a blast. For the fourth he says:  He who answered Shmuel in Mitzpah, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who listens to cries. For the fifth he says: He who answered Elijah on Mt. Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who hears prayer. For the sixth he says:  He who answered Jonah in the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord who answers in time of trouble. For the seventh he says:  He who answered David and Shlomo his son in Jerusalem, He shall answer you and hear the voice of your cry on this day. Blessed are You Lord Who has mercy upon the land.
  It happened in the days of Rabbi Halafta and Rabbi Hanina ben Tradyon that a man passed before the ark [as shaliah tzibbur] and completed the entire benediction and they did not respond, “amen.” [The hazzan called out]:  Sound a tekiah, priests, sound a tekiah. [The shaliah tzibbur continued]:  He who answered Abraham on Mt. Moriah, He shall answer you and hear the voice of your cry on this day. Then [the hazzan called out]:  Sound a teru'ah, sons of Aaron, sound a teru'ah. [The shaliah tzibbur continued]:  He who answered our fathers at the Sea of Reeds, He shall answer you and hear the voice of your cry on this day. And when the matter came up before the sages, they said:  they only practiced in this way at the eastern gates on the Temple Mount.
  On the first three fasts the men of the guard fast but do not complete their fast, and the men of the father’s house do not fast at all. On the second three fasts the men of the guard fast and complete their fast and the men of the father’s house fast but do not complete their fast. On the last seven both fast and complete their fast, the words of Rabbi Joshua. The sages say: on the first three fasts neither fast at all. On the second three, the men of the guard fast but do not complete their fast, and the men of the father’s house do not fast at all. On the last seven, the men of the guard fast and complete their fast and the men of the father’s house fast but do not complete their fast.
  The men of the guard are permitted to drink wine in the evenings but not during the day, but the men of the father’s house may not [drink wine] either on the day or on the preceding evening. Both the men of the guard and the men of the ma'amad may not cut their hair nor wash their clothes, but on Thursday they may [do so] in honor of Shabbat.
  [With regard to every day] about which it is written in the Scroll of Fasts (Megillat Taanit) “One may not eulogize” on the preceding day it is prohibited but on the following day it is permitted. Rabbi Yose says: it is forbidden [to mourn] both on the preceding day and on the following day. [On days about which it is written], “One may not fast” on the preceding day and on the following day it is permitted. Rabbi Yose says: on the preceding day it is forbidden but on the following day it is permitted.
  They do not decree upon the community a fast to begin on a Thursday in order not to cause a rise in the market prices. Rather the first three fasts are held [in this order], Monday, Thursday, and Monday; the second three, Thursday, Monday, and Thursday. Rabbi Yose says: just as the first three [fasts] should not begin on a Thursday so too neither the second [three] nor the last [seven].
  They do not ordain upon the community a fast on Rosh Hodesh, on Hanukkah, or on Purim, but if they had already begun [a series of fasts and one of these days intervened] they do not interrupt [their fasts], the words of Rabban Gamaliel. Rabbi Meir said: even though Rabban Gamaliel said that the [fasts] should not be interrupted he agrees that they should not complete their fasts. And the same applies to the Ninth of Av should it fall on Friday.
  
  
  
  The order of public fasts mentioned above is enacted because of [lack of] the first rain, but if the crops have undergone [an unusual] change they sound a blast immediately. Similarly, if the rain has stopped for forty days between one rainfall and the next, they sound a blast immediately, because it is a plague of drought.
  If [rain] falls for crops but not for the trees, for the trees but not for crops, for both of these but not for cisterns, ditches and caves they sound a blast immediately.
  And so too a city, upon which no rain has fallen  as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.
  And so too a city which has a plague or [its buildings] collapse that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast. What constitutes a plague? If in a city that can supply five hundred foot-soldiers and three deaths occurred on three consecutive days, behold this constitutes a plague, less than this is not a plague.
  For these they sound a blast in all places:  for the drying up of crops (shidafon), for plant disease, for locusts, and for the hasil (a type of locust), for wild beasts and for the sword they sound a blast for these are plagues likely to spread.
  It once happened that elders went down from Jerusalem to their own cities and ordered a fast because there was seen in Ashkelon a shidafon which affected as much grain as would fill an oven [with loaves]. They also decreed a fast because wolves devoured two children on the other side of the Jordan. Rabbi Yose says: not because they devoured [the children] but [merely] because they were seen.
  For these matters they sound a blast even on Shabbat: if a city is besieged by Gentile [troops] or a river, or if a ship is foundering on the sea. Rabbi Yose says: [they sound a blast] for help but not for an outcry (for the sake of prayer). Shimon the Yemenite says: also for a plague, but the sages did not agree with him.
  For every trouble that should not come upon the community they sound a blast except on account of too much rain. It happened that they said to Honi the circle drawer: “Pray for rain to fall.” He replied: “Go and bring in the pesah ovens so that they do not dissolve.” He prayed and no rain fell. What did he do? He drew a circle and stood within it and exclaimed before Him:  “Master of the universe, Your children have turned their faces to me because I am like one who was born in Your house.  I swear by Your great name that I will not move from here until You have mercy upon Your children.” Rain then began to drip, and he exclaimed:  “I did not request this but rain [which can fill] cisterns, ditches and caves. The rain then began to come down with great force, and he exclaimed:  “I did not request this but pleasing rain of blessing and abudance.” Rain then fell in the normal way until the Jews in Jerusalem had to go up Temple Mount because of the rain. They came and said to him: “In the same way that you prayed for [the rain] to fall pray [now] for the rain to stop.” He replied:  “Go and see if the stone of people claiming lost objects has washed away.” Rabbi Shimon ben Shetah sent to him: “Were you not Honi I would have excommunicated you, but what can I do to you, for you are spoiled before God and he does your will like a son that is spoiled before his father and his father does his request.  Concerning you it is written, “Let your father and your mother rejoice, and let she that bore you rejoice” (Proverbs 23:25).
  If while they are fasting rain falls: If before sunrise they do not complete the fast, If after sunrise, they do complete the fast. Rabbi Eliezer says: if before noon they do not complete the fast, if after noon they do complete it. It happened that the rabbis decreed a fast in Lod and rain fell before noon. Rabbi Tarfon said to them: go, eat and drink and make a holiday. They went and ate and drank and observed the day as a holiday and at evening time they came and recited the Hallel Hagadol.
  
  
  
  On three occasions during the year, on fast days, on ma’amadot,  and on Yom Kippur the priests lift up their hands to bless [the people] four times during the day--at Shaharit, at Mussaf, at Minhah and at Neilah.
  What are the ma’amadot?  Since it is said, “Command the children of Israel and say to them: My offering, My food” (Numbers 28:2).  Now how can a man’s offering be offered and he is not present?  [Therefore] the former prophets instituted twenty-four mishmarot (guards).  For each mishmar there was a ma’amad [at the Temple] in Jerusalem consisting of priests, Levites and Israelites. When the time came for the mishmar to go up [to Jerusalem] the priests and Levites went up to Jerusalem and the Israelites of that mishmar assembled in their cities and read the story of creation.
  The men of the maamad fasted on four days of that week, from Monday to Thursday; they did not fast on Friday out of respect for Shabbat or on Sunday in order not to switch from the rest and delight [of Shabbat] to weariness and fasting and [thereby] die. On Sunday [they read], “In the beginning,” and, “Let there be a firmament;” On Monday, “Let there be a firmament,” and, “Let the waters be gathered together;” On Tuesday, “Let the waters be gathered together,” and, “Let there be lights;” On Wednesday, “Let there be lights,” and, “Let the waters swarm;” On Thursday, “Let the waters swarm,” and, “Let the earth bring forth;” On Friday, “Let the earth bring forth,” and, “And the heavens [and the earth] were completed.” For a long section two people read and for a short section one person.  [This is how they would read] at Shacharit and Mussaf. And at minhah they assemble and read the section by heart, as they recite the Shema. On Friday at minhah they did not assemble out of respect for Shabbat.
  On any day when there is Hallel there was no maamad at Shaharit; [On the day when] there is a Musaf-offering, there was no [maamad] at Ne'ilah. [On the day of] the wood-offering, there was no [maamad] at Minhah, the words of Rabbi Akiva. Ben Azzai said to him: Thus did Rabbi Joshua learn: [On the day when] there is a Musaf-offering, there was no [maamad] at Minhah; [On the day of] the wood-offering, there was no [maamad] at Ne’ilah. Rabbi Akiva retracted and learned like Ben Azzai.
  The times of the wood of the priests and the people was nine:On the first of Nisan the family Arah of Yehudah. On the twentieth of Tammuz the family of David of Yehudah. On the fifth of Av the family of Parosh of Yehudah. On the seventh of the same month, the family of Yonadav of Rechav. On the tenth of the same month, the family of Snaah of Benjamin. On the fifteenth of the same month, the family of Zattu of Yehudah, and with them were the priests and Levites and all those who were not certain of their tribe and the family of Gonve Eli and the family of Kotze Ketizot. On the twentieth of the same month the family of Pahat Moav of Yehudah. On the twentieth of Elul the family of Adin of Yehudah. On the first of Tevet the family of Parosh of Yehudah [offered] a second time. On the first of Tevet there was no maamad for there was Hallel, Musaf and the wood-festival.
  There were five events that happened to our ancestors on the seventeenth of Tammuz and five on the ninth of Av.On the seventeenth of Tammuz: The tablets were shattered; The tamid (daily) offering was cancelled; The [walls] of the city were breached; And Apostomos burned the Torah, and placed an idol in the Temple. On the ninth of Av It was decreed that our ancestors should not enter the land, The Temple was destroyed the first And the second time, Betar was captured, And the city was plowed up. When Av enters, they limit their rejoicing.
  During the week in which the ninth of Av falls it is forbidden to cut the hair and to wash clothes but on Thursday it is permitted in honor of Shabbat. On the eve of the ninth of Av one should not eat a meal of two cooked dishes, nor should he eat meat or drink wine. Rabban Shimon ben Gamaliel says: one should make change [his diet.] Rabbi Judah obligated turning over the bed, but the sages did not agree with him.
  Section one:  Rabbi Shimon ben Gamaliel said: There were no days of joy in Israel greater than the fifteenth of Av and Yom Kippur. Section two:  On these days the daughters of Jerusalem would go out in borrowed white garments in order not to shame any one who had none. All these garments required immersion.  The daughters of Jerusalem come out and dance in the vineyards. What would they say?  Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set your eyes on the family. “Grace is deceitful, and beauty is vain, but a woman that fears the Lord, she shall be praised” (Proverbs 31:30).  And it further says, “Give her of the fruit of her hands; and let her works praise her in the gates” (ibid, 31:31). Section three:  Similarly it says, “O maidens of Zion, go forth and gaze upon King Solomon wearing the crown that his mother gave him on his wedding day, on the day of the gladness of his heart” (Song of Songs 3:11).  “On his wedding day”:  this refers to Matan Torah (the Giving of the Torah). “And on the day of the gladness of his heart”: this refers to the building of the Temple; may it be rebuilt speedily in our days, Amen.