בִּימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָא בֶּן תְּרַדְיוֹן, שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּיבָה וְגָמַר אֶת הַבְּרָכָה כּוּלָּהּ, וְלֹא עָנוּ אַחֲרָיו ״אָמֵן״. ״תִּקְעוּ, הַכֹּהֲנִים, תְּקָעוּ״. ״מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה״. ״הָרִיעוּ, בְּנֵי אַהֲרֹן, הָרִיעוּ״. ״מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה״.

in the days of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, that someone passed before the ark as prayer leader and finished the entire blessing of the fast day, but the congregation did not answer amen after him. Instead, the attendant of the synagogue said: Sound the shofar with a long, unwavering sound, priests, blow the shofar . The prayer leader continued: He Who answered Abraham on Mount Moriah, He will answer you and hear the sound of your cry on this day. Once again, the attendant announced: Blast the shofar , with a wavering sound, sons of Aaron, blast. The prayer leader resumed: He Who answered our forefathers by the Red Sea, He will answer you and hear the sound of your cry on this day, and continued in this way.

וּכְשֶׁבָּא דָּבָר אֵצֶל חֲכָמִים, אָמְרוּ: לֹא הָיִינוּ נוֹהֲגִין כֵּן אֶלָּא בְּשַׁעַר מִזְרָח וּבְהַר הַבַּיִת.

And when this matter came before the Sages, and they heard the custom of Rabbi Ḥalafta and Rabbi Ḥananya ben Teradyon, they said: They would act in accordance with this custom only at the Eastern Gate of the Temple and on the Temple Mount. However, this ceremony is never performed outside the Temple.

שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלֹשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין. שֶׁבַע אַחֲרוֹנוֹת, אֵלּוּ וָאֵלּוּ מִתְעַנִּין וּמַשְׁלִימִין. דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.

§ On the first three fasts, the members of the priestly watch, who are in charge of the Temple service that week, fast but do not complete their fast. And the members of the patrilineal family, who perform the Temple service on that particular day, did not fast at all. On the second set of three fast days, the members of the priestly watch fast and complete the fast, and the members of the patrilineal family fast but do not complete their fasts. On the final seven fasts, both groups fast and complete the fasts. This is the statement of Rabbi Yehoshua.

וַחֲכָמִים אוֹמְרִים: שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת, אֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְעַנִּין כְּלָל. שָׁלֹשׁ שְׁנִיּוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל. שֶׁבַע אַחֲרוֹנוֹת, אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין.

And the Rabbis say: On the first three fasts, the members of both groups do not fast at all. On the second three fast days, the members of the priestly watch fast and do not complete their fast, and the members of the patrilineal family do not fast at all. On the final seven, the members of the priestly watch fast and complete the fast, and the members of the patrilineal family fast but do not complete their fast.

אַנְשֵׁי מִשְׁמָר מוּתָּרִין לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, אֲבָל לֹא בַּיָּמִים. וְאַנְשֵׁי בֵּית אָב לֹא בַּיּוֹם וְלֹא בַּלַּיְלָה. אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס. וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת.

The mishna mentions another difference between the members of the priestly watch and the patrilineal family: The members of the priestly watch were permitted to drink wine during the nights, but not during the days, as they might be called upon to assist in the Temple service, which may not be performed after drinking wine. And the members of the patrilineal family, who performed the Temple service, were not permitted to drink wine, neither at night nor during the day, as their tasks were performed at night as well. It is prohibited for both the members of the priestly watch and the members of the non-priestly watch to cut their hair or launder their garments but on Thursday it is permitted for them to cut their hair and launder their clothes in deference to Shabbat.

כָּל הַכָּתוּב בִּמְגִלַּת תַּעֲנִית דְּלָא לְמִסְפַּד – לְפָנָיו אָסוּר, לְאַחֲרָיו מוּתָּר. רַבִּי יוֹסֵי אוֹמֵר: לְפָנָיו וּלְאַחֲרָיו אָסוּר.

§ The mishna returns to the issue of fasting: Any day concerning which it is written in Megillat Ta’anit not to eulogize on that day, it is also prohibited to eulogize on the day before, but it is permitted to do so on the following day. Rabbi Yosei says: It is prohibited to eulogize both on the day before and on the following day.

דְּלָא לְהִתְעַנָּאָה – לְפָנָיו וּלְאַחֲרָיו מוּתָּר. רַבִּי יוֹסֵי אוֹמֵר: לְפָנָיו אָסוּר, לְאַחֲרָיו מוּתָּר.

The mishna continues: With regard to those days concerning which it is written only not to fast, it is permitted to fast on the day before and on the following day. Rabbi Yosei says: Fasting the day before is prohibited, but on the following day it is permitted to fast.

אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִילָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים. אֶלָּא שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלֹשׁ שְׁנִיּוֹת חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי. רַבִּי יוֹסֵי אוֹמֵר: כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת.

The mishna continues: One may not decree a fast on the community starting on a Thursday, so as not to cause an increase in prices. If the first of a series of fasts is on a Thursday, then on Friday everyone will come to purchase their food for after the fast and for Shabbat, which will allow the storeowners to take advantage of the crowds and raise their prices. Rather, the first set of three fasts is on a Monday, Thursday, and the following Monday, and the second set of three is on a Thursday, Monday, and the following Thursday. Rabbi Yosei says: Just as the first three fasts do not begin on Thursday, so too, neither the second set nor the last set starts on a Thursday. Instead, all the series of fasts begin on a Monday.

אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנוּכָּה, וּבְפוּרִים. וְאִם הִתְחִילוּ, אֵין מַפְסִיקִין. דִּבְרֵי רַבָּן גַּמְלִיאֵל. אָמַר רַבִּי מֵאִיר: אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין. וְכֵן תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת.

The mishna further states: One may not decree a fast on the community on New Moons, on Hanukkah, or on Purim. And if they decreed and began a set of fasts, and only afterward realized that one of the fasts would occur on one of these days, they do not interrupt the sequence. This is the statement of Rabban Gamliel. Rabbi Meir said: Although Rabban Gamliel said that they do not interrupt the sequence, he concedes that on these days, which are days with special observances, they do not complete the fast. And similarly, when the Ninth of Av occurs on Shabbat eve, the fast is not completed and one eats before the start of Shabbat, so as not to enter Shabbat while fasting.

גמ׳ ״סֵדֶר תַּעֲנִיּוֹת כֵּיצַד מוֹצִיאִין אֶת הַתֵּיבָה״, כו׳. וַאֲפִילּוּ בְּקַמָּיְיתָא? וּרְמִינְהוּ: שָׁלֹשׁ תַּעֲנִיּוֹת רִאשׁוֹנוֹת וּשְׁנִיּוֹת, נִכְנָסִים לְבֵית הַכְּנֶסֶת, וּמִתְפַּלְּלִין כְּדֶרֶךְ שֶׁמִּתְפַּלְּלִין כָּל הַשָּׁנָה כּוּלָּהּ.

The mishna teaches: What is the order of fast days? They remove the ark. The Gemara asks: And is this ritual performed even on the first set of fasts? And the Gemara raises a contradiction from a baraita : On the first and second sets of three fasts, everyone enters the synagogue and they pray in the manner that they pray throughout the entire year.

וּבְשֶׁבַע אַחֲרוֹנוֹת, מוֹצִיאִין אֶת הַתֵּיבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר עַל גַּבֵּי הַתֵּיבָה, וּבְרֹאשׁ הַנָּשִׂיא, וּבְרֹאשׁ אַב בֵּית דִּין, וְכָל אֶחָד וְאֶחָד נוֹטֵל וְנוֹתֵן בְּרֹאשׁוֹ. רַבִּי נָתָן אוֹמֵר: אֵפֶר מִקְלֶה הֵן מְבִיאִין. אֲמַר רַב פַּפָּא: כִּי תְּנַן נַמִי מַתְנִיתִין, אַשֶּׁבַע אַחֲרוֹנוֹת תְּנַן.

The baraita continues: And on the final seven fasts they remove the ark to the main city square and place ashes upon the ark, and on the head of the Nasi , and on the head of the deputy Nasi , and each and every member of the community takes ashes and places them upon his head. Rabbi Natan says: They would bring specifically burnt ashes. This baraita indicates that the full ritual is performed only on the final set of fasts. Rav Pappa said in explanation: When we taught the mishna as well, it was taught only with regard to the final set of seven fasts, not the earlier series of fasts.

״וּבְרֹאשׁ הַנָּשִׂיא״. וַהֲדַר תָּנֵי: ״כָּל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ״. אִינִי? וְהָתַנְיָא: רַבִּי אוֹמֵר: בִּגְדוּלָּה, מַתְחִילִין מִן הַגָּדוֹל. וּבִקְלָלָה, מַתְחִילִין מִן הַקָּטָן.

§ And the mishna further states that ashes are placed on the head of the Nasi and on the head of the deputy Nasi . And then it teaches that each and every member of the community places ashes upon his head. The Gemara asks: Is that so? Is this the proper order? Isn’t it taught in a baraita that Rabbi Yehuda HaNasi says: With regard to matters of greatness, where it is a mark of honor and distinction to be treated first, one begins with the greatest member of the group, but for any matter involving a curse or dishonor, one begins with the least important member of the group.

בִּגְדוּלָּה, מַתְחִילִין מִן הַגָּדוֹל, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן, וּלְאֶלְעָזָר וּלְאִיתָמָר״. וּבִקְלָלָה, מַתְחִילִין מִן הַקָּטָן, שֶׁבַּתְּחִלָּה נִתְקַלֵּל נָחָשׁ, וְאַחַר כָּךְ נִתְקַלְּלָה חַוָּה, וְאַחַר כָּךְ נִתְקַלֵּל אָדָם!

The Gemara cites a baraita which provides the sources for this principle. With regard to matters of greatness one begins with the greatest member, as it is stated: “And Moses said to Aaron, and to Elazar and to Itamar, his sons” (Leviticus 10:6). Moses first addresses the most important person, Aaron, and this was a matter of distinction, as the verse continues: “For the anointing oil of the Lord is upon you” (Leviticus 10:7). And for any matter involving a curse, one begins with the least important member of a group, as the serpent was cursed first, and afterward Eve was cursed and afterward Adam was cursed.

הָא חֲשִׁיבוּתָא לְדִידְהוּ, דְּאָמְרִי לְהוּ: אַתּוּן חֲשִׁיבִיתוּ לְמִיבָּעֵי עֲלַן רַחֲמֵי אַכּוּלֵּי עָלְמָא.

Why, then, are the leaders of the community, its most important members, the first to perform these fast day expressions of mourning, which are a response to a curse? The Gemara answers: The reason is that this leadership role in the performance of these acts is considered a distinction and an honor for them, as it is as though the community is saying to them: You are worthy of requesting compassion on behalf of everyone.

״כָּל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ״. נָשִׂיא וְאַב בֵּית דִּין נַמִי נִשְׁקְלוּ אִינְהוּ וְנִינְחוּ בְּרֵאשַׁיְיהוּ! מַאי שְׁנָא דְּשָׁקֵיל אִינִישׁ אַחֲרִינָא וּמַנַּח לְהוּ? אָמַר רַבִּי אַבָּא דְּמִן קֵסָרִי: אֵינוֹ דּוֹמֶה מִתְבַּיֵּישׁ מֵעַצְמוֹ

§ The mishna teaches: Each and every member of the community places ashes upon his head. The Gemara asks: Let the Nasi and the deputy Nasi also take ashes themselves and place them upon their own heads. What is different with regard to them, that someone else takes the ashes and places them on their heads? Rabbi Abba of Caesarea said: This is done intentionally, as one who humiliates himself, in this case by placing ashes upon his own head, is not similar to