(Permission is granted to print and redistribute this material
as long as this header and the footer at the end are included.)


prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

Previous daf

Ta'anis 14


(a) We try to prove that the second fast is the same as the third with regard to the twenty-four Berachos from our Mishnah, which differentiates between the second and the third fasts (using a Lashon of 'Mah Eilu') regarding blowing the Shofar and closing the shops only.
Even assuming that 'Mah Eilu' is not specific, why can we not use the the fact that they only took out the Aron into the street on the third set of fasts, but not on the second, to add the twenty-four Berachos that were said on the third set but not on the second?

(b) How do we now dispense with the proof that the twenty-four Berachos must have *applied* to the second set of fasts too, seeing as the Tana omitted mentioning that it did *not*?

(c) We conclude that whether a Yachid inserts 'Aneinu' between 'Go'eil' and 'Rofei' or whether he says it in 'She'ma Koleinu' is a Machlokes Amora'im. What is the Halachah?

2) There are three seemingly contradictory Beraisos.
What does the Beraisa mean when it says that pregnant and feeding mothers ...
  1. ... fast on the *first* set of fasts, but not on the *last*?
  2. ... fast on the *last* set, but not on the *first*?
  3. ... fast neither on the first set of fasts nor on the last?
(a) According to Rav Yehudah, when the Mishnah says that 'Masri'in' on the third set of fasts, but not on the second, it means that one blows the Shofar.
What is Rav quoted as saying?

(b) Why does Rav decline to learn that 'Masri'in' means blowing the Shofar?

(c) We initially presume that the one who explains 'Masri'in' to mean blowing the Shofar, holds that they did not say 'Aneinu' and vice-versa. How do we disprove this from the Beraisa, which explains that the last set of fasts consisted of seven fast-days, on which there were seven Hasra'os, giving as a sign by which to remember this, Yericho?

(d) So how do we finally explain the Machlokes? How do we re-interpret Rav?

(a) The Beraisa states that, when there are other troubles, 'Lo Hayu Masri'in Ela Tzo'akin'.
What other troubles, besides a plague of locusts, flies, wasps, gnats, snakes or scorpions, does the Tana refer to?

(b) What harm can gnats do?

(c) What do we deduce from the Lashon of 'Lo Hayu Masri'in Ela Tzo'akin', that leaves us with a Kashya on our current explanation of Rav?

(d) How do we basically answer this Kashya?

(a) According to the Tana Kama of the Beraisa (which conforms with our previous interpretation of Rav), one cries out ('Masri'in') on Shabbos, if a city is besieged by the enemy, a river is overflowing its banks or a ship is sinking at sea.
What does Rebbi Yossi say (according to Rashi's first explanation)?

(b) What do we prove from this Beraisa? How do we know that the Tana does not mean to literally blow the Shofar?

(c) According to Rashi's second explanation, what does Rebbi Yossi mean by 'le'Ezra Aval Lo li'Tze'akah'?

Answers to questions



(a) In the days of , after having fasted thirteen fasts (as prescribed by our Mishnah), their particular problem remained unresolved, Rebbi Yehudah Nesi'a wanted to initiate more fast-days.
On what grounds did Rebbi Ami object to this?

(b) On what basis did Rebbi Aba the son of Rebbi Chiya bar Aba object to Rebbi Ami's ruling?

(c) In a Beraisa, Rebbi says that one never decrees more than thirteen fasts on the community, in order not to place too heavy a burden on them (like Rebbi Ami - since, if that is the reason for not initiating additional fasts, then there is really no reason to differentiate between rain and other troubles).
What does Raban Shimon ben Gamliel say? How does he bear out the opinion of like Rebbi Aba the son of Rebbi Chiya bar Aba?

(a) Whereabouts in the Amidah should one Daven for a sick person (according to Rashi - see Ritva)?

(b) What She'eilah did the people of Ninveh (who needed rain even in mid- summer) ask Rebbi?

(c) Why were the people of Ninveh any different than any individual, who asks for rain in the Berachah of Birchas ha'Shanim (and not in Shomei'a Tefilah)?

(d) What did Rebbi answer them?

(a) Rebbi Yehudah (in a Beraisa) says that the set fast-days for rain only apply when the years are regular, and when Yisrael are living on their land, but nowadays, everything goes according to the years, and according to the place.
What does he mean when he says ...
  1. ... 'when the years are regular?
  2. ... 'but nowadays, everything goes ... according to the years'?
  3. ... 'according to the place'?
(b) How will we reconcile Rebbi with Rebbi Yehudah's statement?

(c) Rav Nachman and Rav Sheishes argue over this Halachah.
What is the Gemara's final ruling?

(a) We learned in our Mishnah 'be'Sheini Matin im Chasheichah, u'va'Chamishi Kol ha'Yom'.
What does 'be'Sheini Matin im Chasheichah' mean?

(b) What are the two possible explanations of 'u'va'Chamishi Kol ha'Yom'?

(c) Which is the correct one? How do we know that *that* is the correct interpretation?

(d) What would someone do on the Monday (of the fasts) if ...

  1. ... he had two entrances to his shop?
  2. ... there were seats blocking the view of the doorway of the shop from the street?
(a) After the third set of fasts, the Tana of our Mishnah forbids building and planting.
What is he referring to when he forbids ...
  1. ... building?
  2. ... planting?
(b) What did the Talmidei-Chachamim do if unlearned people who were unaware of the prohibition, greeted them?

(c) How did the Talmidei-Chachamim conduct themselves during that period?

(a) When Yehoshua fell on his face after the defeat of Ai, Hashem, in response, told him to get up and proceed to conquer the land.
What does Rebbi Elazar comment on that?

(b) What did the wicked Yehoram ben Ach'av do when Yisrael suffered a bitter famine? What was Hashem's response?

(c) What does Rebbi Elazar comment on that?

(a) By the episode of the spies, Moshe and Aharon fell on their faces and Yehoshua and Kaleiv tore their clothes.
What did Rebbi Elazar initially comment on that? According to him, what is the significance of that sequence?

(b) What is the problem with Rebbi Elazar's opinion from the Lashon of the Pasuk "vi'Yehoshua bin Nun .... Kar'u Bigdeihem"?

Answers to questions

Next daf


For further information on
subscriptions, archives and sponsorships,
contact Kollel Iyun Hadaf,