Taanit 15b (טו:) — the Talmud in English

An incident

occurred

in the days of Rabbi Halafta and Rabbi Hanania ben Teradion, when one person went before the Ark and completed the entire blessing, but

the congregation

did not answer Amen after him.

And the attendant would say after each blessing:

“Sound the tekia, priests, sound!”

And the priests would sound it.

Afterward, the prayer leader who went before the Ark would say:

“He Who answered Abraham our father at Mount Moriah, may He answer you and hear the sound of your cry on this day.”

And the attendant would say:

“Sound the terua, descendants of Aaron, sound!”

The prayer leader says:

“He Who answered our ancestors at the Red Sea, may He answer you and hear the sound of your cry on this day.”

And when this incident

came

before the Sages, they said: “We did not conduct ourselves in this manner,

not answering Amen after the blessing of the one who goes before the Ark,

except at the Eastern Gate and on the Temple Mount.”

That is, while the Temple was standing, when they prayed on the Temple Mount, they entered it through the gate on the eastern side. At that time they indeed did not answer Amen, because Amen is not answered in the Temple [as we find below, 16b] .

The order of the priests’ service in the Temple was as follows: The priestly tribe was divided into twenty-four divisions, each division being called a “watch.”

Each watch served in the Temple for one week.

The watch itself, which consisted of many priests, was divided into seven divisions, each division being called a “paternal house.”

Each paternal house served for one day during the week assigned to that watch.

If the work was extensive and the members of the paternal house were unable to perform it alone, the other members of that week’s watch would assist them .

Now, on the basis of this introduction, we shall explain the continuation of our Mishna.

During

the first three fasts,

which are not yet so stringent [as explained above],

the members

of the

watch,

who serve in the Temple during the week in which the fast occurs—even though they are not the priests assigned to serve on the actual day of the fast, since they are not members of that day’s paternal house—

fast

along with the community, but

do not complete

their fast; rather, they eat before evening.

The reason is that although these are not the days fixed for their service, there is nevertheless concern that the work may become too burdensome for the members of the paternal house who are assigned to that day and that the other members of the watch will have to come to assist them. If they fast and complete their fast, they will not have the strength to carry out the service.

And

if

the men of the ancestral house

, that is, the men of the division whose fixed time for service was on those fast days,

did not fast at all.

For if they fasted, they would not have the strength to perform the service.

The three

fasts

of the second series,

since they were more stringent,

the men of the division fasted, and

also

completed

their fast.

And

if

the men of the ancestral house fasted but did not complete

their fast.

But with regard to the

seven

fasts of the

last series,

which were the most stringent of all,

both groups,

both the men of the division and the men of the ancestral house,

fasted and completed

their fast,

the words of Rabbi Yehoshua.

But the Sages

were more lenient, and

said

that this is the practice:

With regard to the

first three fasts, both groups,

both the men of the division and the men of the ancestral house,

did not fast at all.

The three

fasts

of the second series,

which were more stringent,

the men of the division fasted but did not complete their fast, whereas the men of the ancestral house did not fast at all.

The seven

fasts

of the last series: the men of the division fasted and completed their fast, whereas the men of the ancestral house fasted but did not complete their fast.

Since the men of the division were mentioned here, the Mishna brings an additional law concerning them.

On all the other days of the year, which are not fast days,

the men of the division

are permitted to drink wine at night, but not during the day.

The reason is that during the day there is concern that the service may become too demanding for the men of the ancestral house, and that the men of the division will have to assist them. If they drink wine, they will be forbidden to perform the service because of intoxication.

That is not so at night, when there is no longer concern that the service will become too demanding, since toward evening they saw that the sacrifices had ceased and that the service was not burdensome [and at night no sacrifices are offered].

And

if

the men of the ancestral house

were not permitted to drink wine

during the day

or at night.

Although no new sacrifices are offered at night, limbs and fats that had been removed from the altar and fallen from it are nevertheless placed upon the altar. Likewise, whatever they had not finished burning during the day [from sacrifices slaughtered during the day] is completed at night.

But since this is not a burdensome service, the men of the ancestral house never need the assistance of the rest of the division. Therefore, the men of the division are permitted to drink wine at night.

The men of the division, and

also

the men of the standing

[“the men of the standing” refers, as we learned below, on page 26a: How can a person’s offering be sacrificed when he himself is not standing over it? The early prophets established twenty-four divisions, and for each division there was a standing composed of priests, Levites, and Israelites. When the time came for a division to go up, the priests and Levites went up to Jerusalem, while the Israelites gathered in their towns and prayed that the offering of their brethren, the men of the division, be accepted favorably],

are forbidden to cut their hair or launder

throughout the entire week of their division [rather, they must cut their hair beforehand. The reason for this prohibition will be explained below].

And on

the

fifth

day they are permitted to cut their hair and launder—

in honor of Shabbat.

The Mishna continues and brings another matter concerning fasts.

Every

festival

written

in Megillat Ta'anit

with the designation “not to eulogize”

[on which one may not eulogize], also has the day

before it forbidden

for eulogizing and fasting, lest one come to eulogize on the festival itself. But on the day

after it—

it is permitted.

Once the day has passed, there is no concern that by eulogizing afterward one will come to eulogize even on the festival.

Rabbi Yosei says:

both

before it and

both

after it—

it is forbidden.

This applies specifically to festivals about which it is written in Megillat Ta'anit that one may not only fast on them but also may not eulogize on them. They are more stringent.

But regarding festivals about which it is written

“not to fast”

[on which one may not fast, but on which eulogizing is permitted], since they are not as stringent,

before it and

both

after it it is permitted

to fast.

Rabbi Yosei says:

Even on these days,

the day before it is forbidden

to fast, and only

the day after it is permitted.

A communal fast is not decreed

initially on Thursday

[the fast days are not begun on Thursday], in order

not to cause

the prices

[not to cause prices to rise].

For if the fast begins on Thursday, toward evening the public will purchase two meals: one for the end of the fast and one in honor of Shabbat. When the shopkeepers see this, they will not know that it is because of the fast, since not everyone knows that a fast was decreed that day . Rather, they will think that famine has come upon the world and that there is a shortage, and they will raise the price of food and cause prices to rise.

But if the fast days began several days before Thursday, everyone would already know that it was the period of fasts, and the shopkeepers would understand that the public was purchasing two meals because of the fast.

Rather,

this is the order of the fast days:

The first three fasts

—on

Monday, Thursday, and Monday.

As explained. Since the fast days begin before Thursday, there is no concern that prices will be raised.

And the three

fasts

of the second series

—on

Thursday, Monday, and Thursday.

Since the first three fast days began on Monday, there is again no concern that prices will be raised.

Rabbi Yosei says: Just as the

three fasts

of the first series

do not begin

on

the

fifth day, so too they do not

begin the fast days of the

second series

on Thursday;

and

likewise,

they do not

begin the seven fasts of the

last series

on Thursday.

A communal fast is not decreed on

these days:

the beginnings of months

[because the beginning of a month is called a festival],

Hanukkah and Purim.

But if they began

the fast days before the beginning of the month, and one of the fast days falls on the beginning of the month,

they do not interrupt

the order of the fast days; rather, they continue fasting even on the beginning of the month.

The reason is that although the beginning of the month is also called a festival, it was nevertheless not called a day of feasting and rejoicing.

These are the words of Rabban Gamliel.

Rabbi Meir said: Although Rabban Gamliel said

that

they do not interrupt

the order of the fast days because of the beginning of the month, but fast on it,

he agreed that they do not complete

the fast until evening; rather, they eat toward evening.

And likewise, when the Ninth of Av falls on Friday,

they do not complete the fast; rather, they eat before Shabbat begins.

Gemara:

We learned in our Mishna:

“The order of the fasts: how is it? They remove the ark, etc.”

The Gemara asks:

And

even

in the first ones

[the first fasts] do they remove the ark to the city square?

But it was contradicted by the following beraita:

With regard to the

first and second series of three fasts, they enter the synagogue and pray in the manner in which they pray throughout the entire year.

And on the seven

fasts

of the last series, they remove the ark to the city square, place ashes upon the ark, upon the head of the Nasi, and upon the head of the head of the court, and each person takes ashes and places them upon his own head.

Rabbi Natan says: They bring burnt ashes

Thus we have that only during the seven last fasts did they bring out the ark to the open area of the city!

and place them

on their heads.

It follows that only during the seven last fasts did they remove the ark to the city square!

Rav Pappa said: When we learned in our Mishna as well that what we learned in our Mishna, that they take out the ark to the city street—

also what we taught in our Mishna, that the ark is taken out to the town square—

I swear regarding the seven fasts,

of the seven fasts, the

we learned about the last ones we learned.

we learned.

But in truth, during the first and intermediate fasts, they do not take out the ark.

We learned in our Mishna:

And on the head of the Nasi

and on the head of the deputy of the court.

And afterward it teaches and afterward we learned in our Mishna:

and afterward our Mishna teaches:

Each and every person places it on his head.

It follows that first they place ashes on the head of the Nasi and the head of the court, who are the distinguished ones, and only afterward do the rest of the people place ashes on their heads.

The Gemara is surprised:

Is that so?

Is that indeed the procedure?

But it was taught:

Rabbi says: In a matter of

a matter of

greatness and importance,

and distinction—

they begin with the

the person

great person. He begins, and only afterward do those lesser than him continue.

He begins, and only afterward do those of lesser stature proceed.

And

if

in a matter of

matter of

a curse and diminished honor,

and diminished honor—

they begin with the lesser person.

He begins, and only afterward do those greater than him continue.

And from where do we know this?

This matter, that

in a matter of greatness they begin with the great person,

is learned from the biblical text.

As it is stated: “And Moses said to Aaron, and to Eleazar, and to Ithamar” .

We learn from this that Moses first spoke to Aaron, who was the greater, and only afterward spoke to Eleazar and Ithamar.

And

this matter, that

in a curse one begins with the lesser person,

is learned from the fact that after the man and his wife sinned with the Tree of Knowledge,

at first the serpent was cursed,

as it was the least of them,

and afterward Eve was cursed,

as she was more important than it,

and

only

afterward,

at the end,

Adam was cursed,

as he was the most important of them all.

In any event, we learned in the beraita that in a matter involving a curse and diminished honor, one begins with the lesser and simpler person first. If so, it is difficult: How could we learn in the Mishna that first they place ashes on the head of the Nasi and on the head of the court, and only afterward do the rest of the people place ashes on their heads? The Gemara explains: Placing ashes on the head of the Nasi and the head of the court is not a diminution of honor; on the contrary,

it is an honor for them it is an honor for them.

it is a distinction for them.

For they say to them for by placing the ashes on their heads, it is as though they are saying to them:

that by placing the ashes on their heads, it is as though they are saying to them:

You alone are important enough to request mercy for the entire world you alone are important enough to request mercy for the entire people.

you alone are important enough to request mercy on behalf of the entire people.

We learned in our Mishna:

Each and every person places it on his head.

Rav Adda said:

Regarding all the people, we learned

“And each and every person places it on his head.”

But regarding the Nasi and the head of the court, we learned: “And they place ashes upon the ark and on the head of the Nasi and on the head of the court.” It follows that others place the ashes on their heads.

And it is difficult:

The Nasi and the head of the court as well—let them take the ashes themselves and place them on their own heads let them take the ashes and place them on their own heads!

that they should take the ashes and place them on their own heads?

What is different, that another person takes them and places them on them what is different about their case, such that another person takes the ashes and places them on their heads?

what is the reason that another person takes the ashes and places them on their heads?

Rabbi Abba of Caesarea said:

The reason is that we want these actions—the placing of ashes on the head of the ark and on the head of the people—to produce great anguish, so that the people’s hearts will be broken and they will repent.