Taanit 12b — the Talmud in English

Rav Ashi said:

We were dozing off

asleep but not asleep, awake

but not awake

[asleep but not asleep, awake but not awake] .

They called to him and he answered

[when they called him, he answered],

but he did not know how to return a reasoning

[and if they asked him something requiring thought and reasoning, he did not know how to answer].

And when they reminded him —

he remembered

[and when they reminded him of the reasoning, he remembered]. In such a manner, he is dozing off.

Rav Kahana said in the name of Rav: An individual who accepted upon himself an unspecified fast, and does not know whether he intended an individual fast or a communal fast —

without knowing whether he intended a personal fast or a communal fast—

he is prohibited from wearing shoes

as on a communal fast.

he is forbidden to wear sandals

as in a communal fast.

And the reason is because we are concerned [we fear] that perhaps he accepted upon himself a communal fast .

that perhaps he accepted a communal fast .

What should he do

[how should he act] so that it will be clear that he accepted a personal fast?

Rabba bar Rav Sheila said: Let him say the following

[he should say this] at the time he accepts the fast:

"Tomorrow I will be before You

[I will be before You, before the Holy One, blessed be He]

What should he do

[how should he act] so that it will be clear that he accepted an individual fast?

Rabba bar Rav Shila said: Let him say this

[let him say this] at the time of accepting the fast:

"Tomorrow I shall be before You

[I shall be before You, before the Holy One, blessed is He]

with an individual fast."

The Rabbis said to Rav Sheshet: We see that the Rabbis finish putting on their shoes and come to the house of the fast

[behold, we see that the Sages wear their shoes during a communal fast and come in this manner to the house of the fast], although on a communal fast wearing sandals is forbidden!

[And in truth, their reason is that they follow Samuel, who said that there is no communal fast in Babylonia].

He became angry [he was strict] Rav Sheshet with those Sages who acted in this manner, coming in their shoes on the day of the fast, and he said to them [to them], to those Sages who told him this: Perhaps they also eat

[perhaps they also eat during their fast]?!

[And the reason he became angry was that he did not follow Samuel, who said that there is no communal fast in Babylonia]. Now the Gemara brings various practices that the amoraim followed concerning wearing sandals on a fast. Abaye and Rava entered when they had finished putting on soft shoes [they entered the beit-midrash on the day of the fast while wearing a kind of soft and light shoe ]. For they held that on the day of the fast it is forbidden to walk specifically in leather shoes . Marimar and Mar Zutra exchanged the right one for the left and the left one for the right [they exchanged the shoe of the right foot for the left foot, and that of the left foot for the right foot] . The Rabbis of the house of Rav Ashi [the Sages of Rav Ashi's house] went out in their usual manner [they went out wearing their shoes as was their way], and did not change anything. And the reason is because they held like that which Samuel said [because they followed Samuel's words], that there is no communal fast in Babylonia — except for Tisha Be-Av . Rav Yehuda said in the name of Rav: A person may borrow his fast — and repay it afterward . That is, a person may conduct himself with a fast as with a loan. This means that if he accepted a fast upon himself but is unable to fast now ,

[they entered the house of study on the day of the fast wearing a type of soft, light shoe ]. They held that on the day of a fast it is prohibited to walk specifically in leather shoes .

he may accept it upon himself as a loan, so that a debt to fast is imposed upon him. And afterward, when he is able to fast, he repays his debt — and fasts.

Rav Yehuda continues and says: When I said it before Samuel [when I said this matter before Samuel], he said to me: Did he accept a vow, so that he cannot but fulfill it [did he accept a vow, such that he has no choice but to fulfill his vow]? Not so. Rather, he accepted it in order to afflict himself [he accepted upon himself to afflict himself through a fast].

The Rabbis of Rav Ashi's house

[the Sages of Rav Ashi's household]

went out in their usual manner

[they went out wearing their shoes as usual] and made no change at all.

The reason is that

they held in accordance with what Shmuel said

[they followed Shmuel's opinion], that

there are no communal fasts in Babylonia—

except for Tisha Be'Av .

Rav Yehuda said that Rav said: A person may borrow his fast —

and repay it

afterward . That is, a person may treat a fast like a loan. If he accepted a fast upon himself but is unable to fast now , he may accept it as a loan, so that he will have an obligation to fast. Later, when he is able to fast, he repays his debt by fasting.

Rav Yehuda continues:

When I stated this before Shmuel

[when I said this matter before Shmuel],

he said to me: Did he accept a vow, such that he must necessarily fulfill it?

Did he accept a vow that he cannot fail to fulfill?]

Not so. Rather,

he accepted it in order to afflict himself

[he accepted a fast in order to afflict himself].

If he can—

he should afflict himself.

If he cannot—

he should not afflict himself

[if he can, he should afflict himself and fast; if not, he should not afflict himself and should not fast] .

There are those who state

[there are those who transmit Rav Yehuda's statement in Rav's name differently]:

Rav Yehuda said that Rav said: A person may borrow his fast—

and repay it.

When I stated this before Shmuel, he said to me: It is obvious!

[it is obvious that this is the law]

! Let the acceptance of the fast be

[nothing more than]

a vow!

If he can —

he afflicts himself. If he cannot — he does not afflict himself [if he can, let him afflict himself and fast. And if not, let him not afflict himself and not fast] . There are those who say [there are those who state Rav Yehuda's saying in the name of Rav differently]: Rav Yehuda said in the name of Rav: A person may borrow his fast — and repay it. When I said it before Samuel, he said to me: It is obvious! It is obvious that this is the law ! It is no more than the acceptance of the fast a vow! And a vow, can he not wish to fulfill it and go tomorrow or on another day [can the one who vows not fulfill it tomorrow or on another day]? Likewise, in our case, certainly he can fulfill the fast on another day. Rav Yehoshua, son of Rav Idi, happened to come to the house of Rav Asi [he happened to come to Rav Asi's house]. They prepared for him a three-year-old calf [they prepared in his honor a three-year-old calf ]. They said to him

the members of Rav Asi's household to Rav Yehoshua:

Let the Master taste something

[let my master taste something]! He said to them: I am sitting in a fast [I am fasting], and it is forbidden for me to eat. They said to him: Let the Master borrow it and repay it [let my master borrow the fast and repay it on another day]! That is, stop your fast now and eat with us, and repay the debt of the fast imposed upon you — on another day! Did the Master not hold this which Rav Yehuda said in the name of Rav [do you not accept the words of Rav Yehuda in the name of Rav], that a person may borrow his fast — and repay it? He said to them: The fast in which I am sitting is a fast for a dream that is not good; it . And Rabba bar Meḥasya said in the name of Rav Ḥama bar Gurya in the name of Rav: A fast is good for a dream — like fire for tow .

And Rav Ḥisda said: And what the fast accomplishes so greatly for a dream is specifically when he fasts

They prepared for him a choice calf

[they prepared an especially fine calf in his honor ].

on the day

on which he dreamed .

"Let the Master taste something!"

[let my master taste something]!

He said to them: I am sitting in a fast

[I am fasting], and I am prohibited from eating.

They said to him: Let the Master borrow it and repay it

[let my master borrow the fast and repay it on another day]! That is, stop your fast now and eat with us, and repay the fast you owe on another day!

Do you

not accept the statement that Rav Yehuda said in the name of

Rav

[do you not accept the words of Rav Yehuda in the name of Rav], that

a person may borrow his fast—

and repay it?

He said to them:

The fast that I am observing

is a fast

for a

bad

dream;

it .

And Rabba bar Meḥasya said that Rav Ḥama bar Gurya said that Rav said: A fast is beneficial for a dream—

like fire to flax refuse .

And Rav Ḥisda said: And

the extent to which a fast benefits a dream is specifically when he fasts

on the same day

on which he dreamed .

Therefore, I cannot “borrow” the fast and repay it on another day, because a fast for a troubling dream is effective specifically on the day on which he dreamed it .

And Rav Yosef said: Even on Shabbat ,

when it is forbidden to distress oneself on it, he may observe a fast for a troubling dream, in order that the distress of his body be nullified.

However, although it is permitted to observe such a fast on Shabbat, nevertheless, he has thereby nullified the mitzva of “delighting in Shabbat.” Therefore the Gemara asks:

What is his remedy

—what is his remedy if he fasted on Shabbat? How can he atone for this? And the Gemara says:

Let him sit in a fast for the fast

[let him fast on Sunday ], corresponding to the fast that he observed on Shabbat , and through this he will atone for having nullified the mitzva of delighting in Shabbat.

Mishna:

We learned in the previous Mishna that if rain has not fallen by Rosh Chodesh Kislev, the court decrees three fasts upon the community. These fasts are lenient: one eats throughout the entire night, and during the day one is forbidden only to eat and drink. But one is not required to observe the other forms of affliction.

If

these fasts

have passed—

and they were not answered

by rain still falling—

the court decrees three other fasts upon the community.

These fasts are more stringent, and therefore:

They eat and drink

only

while it is still day,

but on the night preceding the day of the fast they are forbidden to eat and drink ;

they are forbidden to perform labor

Прошли также три эти поста — и по-прежнему

, to bathe, to anoint themselves, to wear footwear, and to engage in marital relations,

and the bathhouses are closed .

If

the other three fasts

as well have passed—

and

they

were still not answered, the court decrees upon them

[upon the community]

another seven

fasts.

Which are,

the total number of fasts that we have mentioned: the first three fasts, the three intermediate fasts, and the final seven

—thirteen fasts upon the community .

Now,

these

fasts,

the seven final days of fasting,

exceed

the

earlier

fasts [they contain an additional stringency compared with all the preceding fasts] in two respects:

A.

For in

these

fasts they sound the alarm

[the Gemara below will explain whether this means an alarm through prayer and crying out, or blowing shofar blasts ], and b.

they close

for the entire day of the fast

—

entrances of

the shops

selling food and drink [unlike the preceding fasts, during which, despite the prohibition against eating and drinking, it is nevertheless permitted to open the shops, and it is permitted to enter and purchase food there].

When may the shopkeepers return to opening their shops?

On

the day of the fast that falls on

Monday

of the week,

they partially open

[they open their shop entrances slightly ]

at nightfall

[toward evening].

The reason they do not partially open the shops throughout the day is so that people will see that the shops are closed and will feel distressed. Only toward evening do they open them slightly, so that they will have food to eat at night .

But

by contrast,

on

the day of the fast that falls on

Thursday

of the week,

they are permitted

to open their shops completely, throughout the entire day ,

for the honor of Shabbat

[so that they can purchase Shabbat needs].

If

these days of fasting

as well have passed—

and they were not answered,

no additional fasts are decreed upon the community.

But

they reduce business dealings, building, and planting

, betrothals

, and marriages ,

Но после того, как вышел месяц Нисан, больше не молятся о дождях. Ибо если вышел месяц Нисан, , и выпали тогда дожди — это признак проклятия а не благословения . Как сказано, то есть как Шмуэль сказал народу Израиля, когда они назначили Саула царем: «Разве не жатва пшеницы сегодня и так далее? Я воззову к Господу, и Он пошлет громы и дождь, и вы узнаете и увидите, что велико ваше зло и так далее». Следовательно, выпадение дождей летом — это признак проклятия .

and greetings between one person and another, like people rebuked by the Omnipresent [“Rebuked” is an expression of reprimand. That is, it is as though the Holy One, blessed be He, had reprimanded them].

This law was stated with regard to the community as a whole.

But

individuals

[Torah scholars]

return and fast

even after all the days of fasting decreed upon the community have passed, until

the

entire month of

Nisan

has passed .

But after the month of Nisan has passed, they no longer pray for rain. For if

the

month of

Nisan

, has passed, and rain falls

then,

rain—

it is a sign of a curse

and not of blessing .

As it is stated,

Samuel said to the people of Israel when they appointed Saul king:

“Is it not wheat harvest today, etc.?

I shall call to the Lord, and He will give thunder and rain, and you shall know and see that your wickedness is great, etc.” This shows that rain falling in the summer is a sign of a curse .

Gemara:

The Gemara asks:

Granted, all the others,

all the matters mentioned in the Mishna that are forbidden on a fast

involve pleasure

[there is pleasure in performing them]:

bathing, anointing, and marital relations.

Therefore, it is forbidden to perform them on the day of the fast.

But labor,

why is it forbidden to perform it? After all,

it is distress

to perform labor!

Rav Ḥisda said that Rav Yirmeya bar Abba said: The verse states: “Sanctify a fast, proclaim an assembly, gather the elders,”

the verse compared a fast

to an assembly

[that is, Shavuot and Shemini Atzeret, which are called “assembly”].

Just as an assembly

is forbidden with regard to performing labor,

since it is a Yom Tov,

so too a fast

is forbidden with regard to performing labor .

If

you might say], since we compare a fast to Atzeret with regard to the prohibition of labor, let us continue to compare them also with regard to another matter, and say:

Just as

with regard to

Atzeret—

the prohibition of labor begins

from the evening

from the evening, from the night of the festival],

so too

with regard to

a fast as well—

the prohibition of labor should begin

from the evening

from the evening]!

Rabbi Zeira said: For me, it was explained by Rabbi Jeremiah bar Abba himself

Rabbi Jeremiah bar Abba explained the matter to me]:

The verse says

concerning a fast [in the verse cited above]: “Sanctify a fast, and so forth,

gather the elders.”

Thus the verse compares a fast—

in the manner of the gathering of the elders

in resemblance to the gathering of the elders, the assembly of the sages in the synagogue].

And this is how we expound the resemblance and comparison between a fast and the gathering of the elders:

Just as the gathering of the elders—

during the day

it is, for at night each one is in his house, and they do not gather,

so too a fast—

it begins

during the day,

and not from the evening.

The Gemara asks: If so, if we compare the fast to the gathering of the elders, let us continue in this manner,

and say

and let us say] that the fast begins

from midday

from noon ], for the elders do not customarily gather early in the morning, but only at midday?

Rav Shisha, son of Rav Idi, said:

What we learned in the Mishna, that they are forbidden to perform labor throughout the entire day—

supports Rav Huna, who said

that

from the morning there is an assembly

for already from the morning of the fast day they all gather in the synagogue], as will be explained below.

Therefore it is obvious to the tanna that the prohibition of labor is for the entire day, because we compare the fast to the gathering of the elders, and the gathering of the elders is from the morning .

How do they act

how do they conduct the order of the day of the fast]?

Abaye said: From the morning until half the day—

we examine the affairs of the city

from the morning until midday, they examine the affairs of the city], whether there is robbery and oppression among them, and they appease those who have been wronged.

From this point onward

from midday onward], they divide the time remaining in the day into two parts:

A quarter of the day

a quarter of the day, that is, half of the remaining half of the day]

we read from the Torah scroll

they read from the Torah scroll] “And Moses pleaded,”

and the haftara

and they recite as the haftara] the haftara of “Seek the Lord when He is found” [as we practice nowadays on fasts].

From this point onward

from the end of the first half of the remaining half of the day] until the end of the day—

we require mercy

they pray and request mercy] .

As it is stated: “And they stood in their place and read in the scroll of the Torah of the Lord their God for a quarter of the day, and for a quarter they confessed and prostrated themselves before the Lord their God.”

Thus we have that for a quarter of the day they read from the Torah, and for a quarter of the day they confessed and requested mercy .