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Week 42 - Shabbat - 16 September 2000

TA'ANIT: CHAPTER 1: MISHNAH 7

If these passed and they were not answered, they limit transactions, building and planting, erusin and nisu'in and greetings between man and his fellow, as people rebuked by the Omnipresent. The individuals once again fast until Nisan goes out. If Nisan went out and rains fell, it is a sign of curse, as it is written, "Is it not wheat harvest today?…" (I Sam. 12:17).

Kehati

If these - the last seven fasts, passed and they were not answered - no further fasts are decreed upon the community (see the preceding mishnah), because the public is not to be overly burdened (a baraita in the Gemara), rather they limit transactions, building and planting - the Gemara explains that this refers only to building for a joyous purpose, such as a house for a son soon to be married, and to planting for a joyous purpose, such as a tree which gives much shade. Rambam writes that this refers to building which will cause enjoyment, such as painting and paneling, and planting which will cause enjoyment, as types of myrtle; however, the construction of a building to be used as a residence and the planting of fruit trees is permitted. Similarly, they reduce erusin and nisu'in and greetings between man and his fellow, as people rebuked by the Omnipresent - as if they had been rebuked by Heaven.

The individuals - Torah scholars, once again fast on Monday and Thursday until Nisan goes out - and they conduct themselves as on the first fasts, eating and drinking after nightfall, and they are permitted to work, bathe, etc. (Rambam). If Nisan - the Jer. Talmud explains that this refers to "Nisan shel tekufah" (the vernal equinox) - went out - i.e., thirty days passed after the vernal equinox, and rains fell - this is the version of the mishnah in the Gemara and other precise books (Tosefot Yom Tov), and it means that if rains did not fall until the end of Nisan and they did fall after Nisan concluded, it is a sign of curse - another version reads, "If Nisan went out and rains did not fall"; according to this version, too, the meaning is that if Nisan concluded and rains had not fallen at all, then the rains that fall afterwards are a sign of curse, as it is written, "Is it not wheat harvest today?…" - the prophet Samuel told the people, "Is it not wheat harvest today? I will call to the Lord, that He may send thunder and rain; and you shall know and see that your wickedness is great, which you have done in the sight of the Lord, in asking for yourselves a king," i.e., since it was the harvest season, rain is not beneficial but rather a sign of God's anger.

TA'ANIT: CHAPTER 2: MISHNAH 1

The order of fasts, how so? They take out the Ark into the open place of the town and place wood-ashes on the Ark and on the head of the Nasi and on the head of the Chief of the Court; and each person places on his head. The eldest among them says words of admonition [divrei khibushin] before them: "Our brothers, it is not said of the men of Nineveh, "And God saw their sackcloth and their fast," but rather, "And God saw their works, that they turned from their evil way" (Jonah 3:10); and in the Kabbalah he says, "And rend your hearts, and not your garments" (Joel 2:13).

Kehati

A special order of prayer was established for the last seven fasts decreed by the Court, and was preceded by an emotional address. The first five mishnayot of this chapter describe the order of prayer.

The order of - the last seven (a baraita in the Gemara) - fasts, how so? They take out the Ark - with a Torah Scroll inside, into the open place of the town - the Gemara states that they congregate in an open square and say, "We cried out in private (in the synagogue), and were not answered; therefore we will humble ourselves in public." They then bring forth the Ark and say, "We had a hidden vessel which has been rendered commonplace by our sins"; and place burnt wood-ashes on the Ark - for it is written, "In all their affliction He was afflicted" (Isa. 63:9), and one places some ashes on the head of the Nasi and on the head of the Chief of the Court - on the place designated for tefillin; these men of distinction do not place the ashes on their own head, so as to cause them greater shame, for the feeling of disgrace is greater when caused by others. Because of their prominence, they are more grieved when others place the ashes on their head (Gemara and Rashi). The mishnah specifies "wood-ashes" (efer makleh), because unspecified efer might also mean "dust," and the reference here is to actual ashes; and each person places ashes on his head.

The eldest among them - who is a sage (Gemara), says words of admonition [divrei khibushin] - words which conquer (kovshim) the hearts, and return them to good ways - before them - as follows: "Our brothers, it is not said of the men of Nineveh, "And God saw their sackcloth and their fast," but rather, "And God saw their works, that they turned from their evil way" - From here we see that repentance and good deeds, not the sackcloth and fast, are desired by God; and in the Kabbalah - i.e., the Prophets, he - the prophet, says, "And rend your hearts, and not your garments" - The elder admonishes at length, according to his ability, until their hearts have been softened and they are aroused to complete repentance (Rambam).

Rashi explains why the mishnah states "and in the Kabbalah he says" regarding the second verse, and not the first, since where the prophet commands, admonishes, and warns Israel, it is called "Kabbalah"; but not as the first verse where the prophet's words are a narrative and from which a lesson is deduced.

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