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January 18, 2022 | 讟状讝 讘砖讘讟 转砖驻状讘 | TODAY'S DAF: Moed Katan 6

Today's Daf Yomi

November 23, 2021 | 讬状讟 讘讻住诇讜 转砖驻状讘

This month's shiurim are dedicated by the Hadran Women of Minneapolis in memory of Monica Howell z"l.

Taanit 11

Today鈥檚 daf is sponsored by Jason Friedman in honor of Danielle Novetsky Friedman鈥檚 birthday today. Wishing you all the best on this special day. Happy birthday!聽

One who is traveling should eat small amounts of food either because it is not good for one鈥檚 intestines or because the food will run out. In what cases will there be a difference in practice between these two reasons? In case of a famine, one should not engage in sexual relations, unless the couple has no children yet. If one has means while there is a famine in the community, it is forbidden to remove oneself from the community and ignore what others are going through. People like that will not be included when the community is ultimately consoled. The Gemara calls such a person 鈥beinoni, middling鈥.” Who is considered evil? An evil person’s conduct in a famine, causes the death of the righteous. Why? What is the reward for one who does include oneself in the community鈥檚 suffering? An example is taken from Moshe in the Amalekite war. Who testifies against a person who does not act in this manner? Who will know what one does behind closed doors? There are several possibilities – the stones and beams of one鈥檚 house, the two angels who accompany a person, one鈥檚 soul, or one鈥檚 organs. The righteous are punished for minor transgressions, the wicked are rewarded for minor commandments, and a person justifies his judgment on the Day of Judgment at the end of his life. Is it considered a positive thing for a person to fast or is it something not recommended? There are two approaches to this and they are derived from the nazir. It says by a nazir, “who has sinned against the soul.” Is he a sinner because he vowed not to drink wine or is it just referring to a nazir who became impure to a dead person? someone who is defiled to die? One suggests that there are 2 types of people – those who can tolerate fasting and those who can not and the law is different for each. Talmud scholars are not allowed to fast because it will prevent them from learning Torah. There are no severe level fast days Babylonia other than Tisha B’Av. If one, after fasting a whole day, decided to continue the fast until the next morning, would he/she say the prayer 鈥aneinu鈥 the next day? Does it depend on whether one holds there is/is not such a thing as fasting for a few hours?

讚讬转讬讘 讘讗专讘讗 讗讬 谞诪讬 讚拽讗讝讬诇 诪讗讜讜谞讗 诇讗讜讜谞讗

is in a case where he is sitting in a boat. The traveler must be concerned about his food supply, but he need not worry that the jostling of the road might force him to exert himself, which has a tendency to cause digestive problems. Alternatively, the practical difference is in a case where he is traveling from station [avna] to station. Here the exertion of the road might cause digestive problems, but one need not be concerned about running out of food, as he can resupply along the way.

专讘 驻驻讗 讻诇 驻专住讛 讜驻专住讛 讗讻讬诇 讞讚讗 专讬驻转讗 拽住讘专 诪砖讜诐 诪注讬讬谞讗

The Gemara relates that when Rav Pappa traveled, along each and every parasang he would eat one loaf of bread. Rav Pappa did so because he maintained that the prohibition was due to the bowels, and as he was healthy he was not concerned that travel by road would irritate his digestion.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 讛诪专注讬讘 注爪诪讜 讘砖谞讬 专注讘讜谉 谞讬爪诇 诪诪讬转讛 诪砖讜谞讛 砖谞讗诪专 讘专注讘 驻讚讱 诪诪讜转 诪专注讘 诪讬讘注讬 诇讬讛 讗诇讗 讛讻讬 拽讗诪专 讘砖讻专 砖诪专注讬讘 注爪诪讜 讘砖谞讬 专注讘讜谉 谞讬爪讜诇 诪诪讬转讛 诪砖讜谞讛

Rav Yehuda said that Rav said: Anyone who has food for himself but nevertheless starves himself in years of famine will be saved from an unusual death, as it is stated: 鈥淚n famine, He will redeem you from death鈥 (Job 5:20). This is derived from the precise wording of the verse. According to its straightforward meaning, instead of 鈥渋n famine,鈥 it should have said: From famine, as one is delivered from famine. Rather, this is what the verse is saying: As a reward for starving himself in years of famine, Job will be saved from an unusual death.

讗诪专 专讬砖 诇拽讬砖 讗住讜专 诇讗讚诐 诇砖诪砖 诪讟转讜 讘砖谞讬 专注讘讜谉 砖谞讗诪专 讜诇讬讜住祝 讬诇讚 砖谞讬 讘谞讬诐 讘讟专诐 转讘讜讗 砖谞转 讛专注讘 转谞讗 讞住讜讻讬 讘谞讬诐 诪砖诪砖讬谉 诪讟讜转讬讛谉 讘砖谞讬 专注讘讜谉

Similarly, Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine, so that children not be born during these difficult years. As it is stated: 鈥淎nd to Joseph were born two sons before the year of famine came鈥 (Genesis 41:50). It was taught in a baraita: Nevertheless, those without children may have marital relations in years of famine, as they must strive to fulfill the mitzva to be fruitful and multiply.

转谞讜 专讘谞谉 讘讝诪谉 砖讬砖专讗诇 砖专讜讬讬谉 讘爪注专 讜驻讬专砖 讗讞讚 诪讛谉 讘讗讬谉 砖谞讬 诪诇讗讻讬 讛砖专转 砖诪诇讜讬谉 诇讜 诇讗讚诐 讜诪谞讬讞讬谉 诇讜 讬讚讬讛谉 注诇 专讗砖讜 讜讗讜诪专讬诐 驻诇讜谞讬 讝讛 砖驻讬专砖 诪谉 讛爪讘讜专 讗诇 讬专讗讛 讘谞讞诪转 爪讘讜专

Likewise, the Sages taught in a baraita: When the Jewish people is immersed in distress, and one of them separates himself from the community and does not share their suffering, the two ministering angels who accompany a person come and place their hands on his head, as though he was an offering, and say: This man, so-and-so, who has separated himself from the community, let him not see the consolation of the community.

转谞讬讗 讗讬讚讱 讘讝诪谉 砖讛爪讘讜专 砖专讜讬 讘爪注专 讗诇 讬讗诪专 讗讚诐 讗诇讱 诇讘讬转讬 讜讗讜讻诇 讜讗砖转讛 讜砖诇讜诐 注诇讬讱 谞驻砖讬 讜讗诐 注讜砖讛 讻谉 注诇讬讜 讛讻转讜讘 讗讜诪专 讜讛谞讛 砖砖讜谉 讜砖诪讞讛 讛专讙 讘拽专 讜砖讞讟 爪讗谉 讗讻诇 讘砖专 讜砖转讜转 讬讬谉 讗讻讜诇 讜砖转讜 讻讬 诪讞专 谞诪讜转 诪讛 讻转讬讘 讘转专讬讛 讜谞讙诇讛 讘讗讝谞讬 讛壮 爪讘讗讜转 讗诐 讬讻驻专 讛注讜谉 讛讝讛 诇讻诐 注讚 转诪转讜谉

A similar idea is taught in another baraita: When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace be upon you, my soul. And if he does so, the verse says about him: 鈥淎nd behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we shall die鈥 (Isaiah 22:13). And the prophecy continues with what is written afterward, in the following verse: 鈥淎nd the Lord of hosts revealed Himself in my ears: Surely this iniquity shall not be expiated by you until you die鈥 (Isaiah 22:14).

注讚 讻讗谉 诪讬讚转 讘讬谞讜谞讬诐 讗讘诇 讘诪讚转 专砖注讬诐 诪讛 讻转讬讘 讗转讬讜 讗拽讞讛 讬讬谉 讜谞住讘讗讛 砖讻专 讜讛讬讛 讻讝讛 讬讜诐 诪讞专 诪讛 讻转讬讘 讘转专讬讛 讛爪讚讬拽 讗讘讚 讜讗讬谉 讗讬砖 砖诐 注诇 诇讘 讻讬 诪驻谞讬 讛专注讛 谞讗住祝 讛爪讚讬拽

The baraita comments: Up to this point is the attribute of middling people, who merely exclude themselves from the suffering of the community. However, with regard to the attribute of wicked people, what is written about those who hope for more of these days? 鈥淐ome, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, and much more abundant鈥 (Isaiah 56:12). And what is written afterward? 鈥淭he righteous perishes, and no man lays it to heart, and godly men are taken away, none considering that the righteous is taken away from the evil to come鈥 (Isaiah 57:1). This verse teaches that righteous people suffer early death to prevent them from witnessing the harm that will befall these evil people.

讗诇讗 讬爪注专 讗讚诐 注诐 讛爪讘讜专 砖讻谉 诪爪讬谞讜 讘诪砖讛 专讘讬谞讜 砖爪讬注专 注爪诪讜 注诐 讛爪讘讜专 砖谞讗诪专 讜讬讚讬 诪砖讛 讻讘讚讬诐 讜讬拽讞讜 讗讘谉 讜讬砖讬诪讜 转讞转讬讜 讜讬砖讘 注诇讬讛 讜讻讬 诇讗 讛讬讛 诇讜 诇诪砖讛 讻专 讗讞讚 讗讜 讻住转 讗讞转 诇讬砖讘 注诇讬讛 讗诇讗 讻讱 讗诪专 诪砖讛 讛讜讗讬诇 讜讬砖专讗诇 砖专讜讬讬谉 讘爪注专 讗祝 讗谞讬 讗讛讬讛 注诪讛诐 讘爪注专 讜讻诇 讛诪爪注专 注爪诪讜 注诐 讛爪讘讜专 讝讜讻讛 讜专讜讗讛 讘谞讞诪转 爪讘讜专

The baraita continues: Rather, a person should be distressed together with the community. As we found with Moses our teacher that he was distressed together with the community, as it is stated during the war with Amalek: 鈥淏ut Moses鈥 hands were heavy; and they took a stone, and put it under him, and he sat upon it鈥 (Exodus 17:12). But didn鈥檛 Moses have one pillow or one cushion to sit upon; why was he forced to sit on a rock? Rather, Moses said as follows: Since the Jewish people are immersed in suffering, I too will be with them in suffering, as much as I am able, although I am not participating in the fighting. The baraita adds: And anyone who is distressed together with the community will merit seeing the consolation of the community.

讜砖诪讗 讬讗诪专 讗讚诐 诪讬 诪注讬讚 讘讬 讗讘谞讬 讘讬转讜 砖诇 讗讚诐 讜拽讜专讜转 讘讬转讜 砖诇 讗讚诐 诪注讬讚讬诐 讘讜 砖谞讗诪专 讻讬 讗讘谉 诪拽讬专 转讝注拽 讜讻驻讬住 诪注抓 讬注谞谞讛 讚讘讬 专讘讬 砖讬诇讗 讗诪专讬 砖谞讬 诪诇讗讻讬 讛砖专转 讛诪诇讜讬谉 诇讜 诇讗讚诐 讛谉 诪注讬讚讬谉 注诇讬讜 砖谞讗诪专 讻讬 诪诇讗讻讬讜 讬爪讜讛 诇讱

The baraita further states: And lest a person say, I have acted in secret; who will testify against me on the Day of Judgment? The tanna explains that the stones of a person鈥檚 house and the beams of a person鈥檚 house will testify against him, as it is stated: 鈥淔or a stone shall cry out from the wall, and a beam out of the timber shall answer it鈥 (Habakkuk 2:11). In the school of Rabbi Sheila they say: The two ministering angels who accompany a person will testify against him, as it is stated: 鈥淔or He will give His angels charge over you, to keep you in all your ways鈥 (Psalms 91:11).

专讘讬 讞讬讚拽讗 讗讜诪专 谞砖诪转讜 砖诇 讗讚诐 讛讬讗 诪注讬讚讛 注诇讬讜 砖谞讗诪专 诪砖讻讘转 讞讬拽讱 砖诪专 驻转讞讬 驻讬讱 讜讬砖 讗讜诪专讬诐 讗讘专讬讜 砖诇 讗讚诐 诪注讬讚讬诐 讘讜 砖谞讗诪专 讗转诐 注讚讬 谞讗诐 讛壮

Rabbi 岣dka said: A person鈥檚 soul will testify against him, as it is stated: 鈥淜eep the doors of your mouth from her who lies in your bosom鈥 (Micah 7:5). And some say: A man鈥檚 limbs will testify against him, as it is stated: 鈥淵ou are My witnesses, says the Lord鈥 (Isaiah 43:10).

讗诇 讗诪讜谞讛 讜讗讬谉 注讜诇 讗诇 讗诪讜谞讛 讻砖诐 砖谞驻专注讬谉 诪谉 讛专砖注讬诐 诇注讜诇诐 讛讘讗 讗驻讬诇讜 注诇 注讘讬专讛 拽诇讛 砖注讜砖讬谉 讻讱 谞驻专注讬谉 诪谉 讛爪讚讬拽讬诐 讘注讜诇诐 讛讝讛 注诇 注讘讬专讛 拽诇讛 砖注讜砖讬谉

The baraita cites another verse that deals with judgment. 鈥淎 God of faithfulness and without iniquity, He is just and righteous鈥 (Deuteronomy 32:4). The baraita interprets 鈥渁 God of faithfulness鈥 to mean that just as punishment is exacted from the wicked in the World-to-Come even for a light transgression that they commit, so too, punishment is exacted from the righteous in this world for a light transgression that they commit. The righteous suffer their punishment in this world to purify them so they can enjoy the World-to-Come.

讜讗讬谉 注讜诇 讻砖诐 砖诪砖诇诪讬谉 砖讻专 诇爪讚讬拽讬诐 诇注讜诇诐 讛讘讗 讗驻讬诇讜 注诇 诪爪讜讛 拽诇讛 砖注讜砖讬谉 讻讱 诪砖诇诪讬谉 砖讻专 诇专砖注讬诐 讘注讜诇诐 讛讝讛 讗驻讬诇讜 注诇 诪爪讜讛 拽诇讛 砖注讜砖讬谉

The baraita turns to the second section of the verse: 鈥淎nd without iniquity.鈥 This teaches that just as reward is paid to the righteous in the World-to-Come even for a minor mitzva that they fulfill, so too, reward is paid to the wicked in this world for even a minor mitzva that they fulfill, to give the wicked all the reward they deserve for the performance of mitzvot in this world, and deprive them of any share in the World-to-Come.

爪讚讬拽 讜讬砖专 讛讜讗 讗诪专讜 讘砖注转 驻讟讬专转讜 砖诇 讗讚诐 诇讘讬转 注讜诇诪讜 讻诇 诪注砖讬讜 谞驻专讟讬谉 诇驻谞讬讜 讜讗讜诪专讬诐 诇讜 讻讱 讜讻讱 注砖讬转 讘诪拽讜诐 驻诇讜谞讬 讘讬讜诐 驻诇讜谞讬 讜讛讜讗 讗讜诪专 讛谉 讜讗讜诪专讬诐 诇讜 讞转讜诐 讜讞讜转诐 砖谞讗诪专 讘讬讚 讻诇 讗讚诐 讬讞转讜诐 讜诇讗 注讜讚 讗诇讗 砖诪爪讚讬拽 注诇讬讜 讗转 讛讚讬谉 讜讗讜诪专 诇讛诐 讬驻讛 讚谞转讜谞讬 诇拽讬讬诐 诪讛 砖谞讗诪专 诇诪注谉 转爪讚拽 讘讚讘专讱

With regard to the third section of the verse: 鈥淗e is just and righteous,鈥 the Sages said: At the hour of a person鈥檚 departure to his eternal home, all his deeds are enumerated before him and are rendered visible to him once again, and the deeds themselves say to him: You did such and such, in such and such a place, on such and such a day, and he says: Yes, that is exactly what happened. And they say to him: Sign a statement that this is correct, and he signs it, as it is stated: 鈥淗e makes the hand of every man sign鈥 (Job 37:7). And not only that, but after a one has been shown all his deeds, he justifies the judgment upon himself, and says to them: You have judged me well. This response serves to fulfill that which is stated: 鈥淭hat You may be justified when You speak and be right when You judge鈥 (Psalms 51:6).

讗诪专 砖诪讜讗诇 讻诇 讛讬讜砖讘 讘转注谞讬转 谞拽专讗 讞讜讟讗 住讘专 讻讬 讛讗讬 转谞讗 讚转谞讬讗 专讘讬 讗诇注讝专 讛拽驻专 讘专讘讬 讗讜诪专 诪讛 转诇诪讜讚 诇讜诪专 讜讻驻专 注诇讬讜 诪讗砖专 讞讟讗 注诇 讛谞驻砖 讜讻讬 讘讗讬讝讛 谞驻砖 讞讟讗 讝讛 讗诇讗 砖爪讬注专 注爪诪讜 诪谉 讛讬讬谉

搂 The Gemara returns to the primary topic of the tractate, the issue of fasts. Shmuel said: Whoever sits in observance of a fast is called a sinner, as it is inappropriate to take unnecessary suffering upon oneself. The Gemara comments: Shmuel holds in accordance with the opinion of the following tanna, as it is taught in a baraita: Rabbi Elazar HaKappar the Great says: What is the meaning when the verse states, with regard to a nazirite: 鈥淎nd he will atone for him for that he sinned by the soul [nefesh]鈥 (Numbers 6:11). But with what soul did this nazirite sin? Rather, the nazirite sinned by the distress he caused himself when he abstained from wine, in accordance with the terms of his vow.

讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讝讛 砖诇讗 爪讬注专 注爪诪讜 讗诇讗 诪谉 讛讬讬谉 谞拽专讗 讞讜讟讗 讛诪爪注专 注爪诪讜 诪讻诇 讚讘专 讜讚讘专 注诇 讗讞转 讻诪讛 讜讻诪讛

And are these matters not inferred a fortiori? And if this nazirite, who distressed himself by abstaining only from wine, is nevertheless called a sinner and requires atonement, then with regard to one who distresses himself by abstaining from each and every matter of food and drink when he fasts, all the more so should he be considered a sinner.

专讘讬 讗诇注讝专 讗讜诪专 谞拽专讗 拽讚讜砖 砖谞讗诪专 拽讚讜砖 讬讛讬讛 讙讚诇 驻专注 砖注专 专讗砖讜 讜诪讛 讝讛 砖诇讗 爪讬注专 注爪诪讜 讗诇讗 诪讚讘专 讗讞讚 谞拽专讗 拽讚讜砖 讛诪爪注专 注爪诪讜 诪讻诇 讚讘专 注诇 讗讞转 讻诪讛 讜讻诪讛

Conversely, Rabbi Elazar says: One who accepts a fast upon himself is called sacred, as it is stated with regard to the nazirite: 鈥淗e shall be sacred, he shall let the locks of the hair of his head grow long鈥 (Numbers 6:5). Here too, one can apply an a fortiori inference: And if this nazirite, who distressed himself by abstaining from only one matter, wine, is nevertheless called sacred, then with regard to one who distresses himself by abstaining from every matter, all the more so should he be considered sacred.

讜诇砖诪讜讗诇 讛讗 讗讬拽专讬 拽讚讜砖 讛讛讜讗 讗讙讬讚讜诇 驻专注 拽讗讬 讜诇专讘讬 讗诇注讝专 讛讗 谞拽专讗 讞讜讟讗 讛讛讜讗 讚住讗讬讘 谞驻砖讬讛

The Gemara asks: And according to the opinion of Shmuel, the nazirite is indeed called sacred, as stated by Rabbi Elazar. The Gemara answers: That verse is referring to the sanctity of the growth of the locks, as the nazirite鈥檚 hair does possess an element of sanctity, but it does not refer to the nazirite himself. The Gemara reverses the question: And according to the opinion of Rabbi Elazar, the nazirite is called a sinner. The Gemara answers: That verse refers specifically to a nazirite who rendered himself ritually impure by coming into contact with a dead body, an act that is prohibited for him. This particular nazirite must bring an offering to atone 鈥渇or that he sinned by the soul.鈥

讜诪讬 讗诪专 专讘讬 讗诇注讝专 讛讻讬 讜讛讗诪专 专讘讬 讗诇注讝专 诇注讜诇诐 讬诪讜讚 讗讚诐 注爪诪讜

The Gemara asks: And did Rabbi Elazar actually say this, that fasting is a virtuous act? But didn鈥檛 Rabbi Elazar say: A person should always consider himself

讻讗讬诇讜 拽讚讜砖 砖专讜讬 讘转讜讱 诪注讬讜 砖谞讗诪专 讘拽专讘讱 拽讚讜砖 讜诇讗 讗讘讜讗 讘注讬专 诇讗 拽砖讬讗 讛讗 讚诪爪讬 诇爪注讜专讬 谞驻砖讬讛 讛讗 讚诇讗 诪爪讬 诇爪注讜专讬 谞驻砖讬讛

as though a sacred object is immersed in his bowels, which he may not damage, as it is stated: 鈥淭he sacred is in your midst; and I will not come into the city鈥 (Hosea 11:9). This statement indicates that it is prohibited to take a fast upon oneself. The Gemara answers: This is not difficult. This first ruling, that one who fasts is sacred, is referring to a case where he is able to distress himself without causing bodily harm. That second ruling, that one may not overly burden his body, deals with a situation when he is unable to distress himself while avoiding all harm, and he proceeds to fast nevertheless.

专讬砖 诇拽讬砖 讗诪专 谞拽专讗 讞住讬讚 砖谞讗诪专 讙诪诇 谞驻砖讜 讗讬砖 讞住讚 讜注讻专 砖讗专讜 讜讙讜壮 讗诪专 专讘 砖砖转 讛讗讬 讘专 讘讬 专讘 讚讬转讬讘 讘转注谞讬转讗 诇讬讻讜诇 讻诇讘讗 诇砖讬专讜转讬讛

Reish Lakish said: One who fasts is called pious, as it is stated: 鈥淭he pious man does good [gomel] to his own soul; but he who troubles his own flesh is cruel鈥 (Proverbs 11:17). The verb gomel can also mean weaning, or abstaining from unnecessary pleasure. Accordingly, Reish Lakish derives from this verse that one who abstains from food is called pious. Similarly, Rav Sheshet said: This student of a Torah academy who sits in observance of a fast has let a dog eat his portion. Since his fast weakens him and prevents him from studying Torah, it is considered as though a dog ate his meal, as the student derived no benefit from it.

讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗讬谉 转注谞讬转 爪讬讘讜专 讘讘讘诇 讗诇讗 转砖注讛 讘讗讘 讘诇讘讚 讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讬砖 诇拽讬砖 讗讬谉 转诇诪讬讚 讞讻诐 专砖讗讬 诇讬砖讘 讘转注谞讬转 诪驻谞讬 砖诪诪注讟 讘诪诇讗讻转 砖诪讬诐

Rav Yirmeya bar Abba said: There is no completely stringent communal fast in Babylonia, except for the Ninth of Av alone. All other fasts, even those which are fixed and routine for the community, are treated as individual fasts, with regard to both the customs of the fast itself and the halakhot of who is obligated to fast. Rav Yirmeya bar Abba said that Reish Lakish said: A Torah scholar is not permitted to sit in observance of a fast, due to the fact that his fasting reduces his strength for the heavenly service of Torah study and mitzvot.

讗讜讻诇讬谉 讜砖讜转讬谉 诪砖讞砖讬讻讛 讻讜壮 讗诪专 专讘讬 讝注讬专讗 讗诪专 专讘 讛讜谞讗 讬讞讬讚 砖拽讬讘诇 注诇讬讜 转注谞讬转 讗驻讬诇讜 讗讻诇 讜砖转讛 讻诇 讛诇讬诇讛 诇诪讞专 讛讜讗 诪转驻诇诇 转驻讬诇转 转注谞讬转 诇谉 讘转注谞讬转讜 讗讬谞讜 诪转驻诇诇 砖诇 转注谞讬转

搂 The mishna taught that during the first set of fasts they eat and drink from after dark, and begin fasting in the morning. Rabbi Zeira said that Rav Huna said: With regard to an individual who took a fast upon himself, even if he ate and drank the entire night, on the following day he prays in the Amida the prayer of a fast, which begins: Answer us on the day of our fast. If after completing his fast he slept in his fast, i.e., he continued fasting throughout the night, he does not pray the prayer of a fast the next morning.

讗诪专 专讘 讬讜住祝 诪讗讬 拽住讘专 专讘 讛讜谞讗 住讘讬专讗 诇讬讛 讗讬谉 诪转注谞讬谉 诇砖注讜转 讗讜 讚诇诪讗 诪转注谞讬谉 诇砖注讜转 讜讛诪转注谞讛 诇砖注讜转 讗讬谞讜 诪转驻诇诇 转驻诇转 转注谞讬转

Rav Yosef said: What does Rav Huna maintain in this regard? Does he hold that one does not fast for only a few hours, i.e., that fasts that do not last from daybreak until nightfall are not considered fasts at all, and therefore these extra hours of the night are not part of his fast, or perhaps he holds that one does fast for a few hours, but one who fasts for a few hours does not pray the prayer of a fast?

讗诪专 诇讬讛 讗讘讬讬 诇注讜诇诐 拽住讘专 专讘 讛讜谞讗 诪转注谞讬谉 诇砖注讜转 讜讛诪转注谞讛 诇砖注讜转 诪转驻诇诇 转驻诇转 转注谞讬转 讜砖讗谞讬 讛讻讗 讚讗讬讻讗 砖注讜转 讚诇讬诇讬讗 讚诇讗 拽讘讬诇 注诇讬讛 诪注讬拽专讗

Abaye said to Rav Yosef: Actually, Rav Huna holds that one does fast for hours, and one who fasts for a few hours does pray the prayer of a fast. But it is different here, as there are hours of the night that he did not take upon himself at the outset. Since one must take an individual fast upon himself beforehand, if he merely continues his fast into the night, these extra hours are not part of his obligation, and therefore he does not add the special prayer for a fast, Aneinu, on the following morning.

诪专 注讜拽讘讗 讗讬拽诇注 诇讙讬谞讝拽 讘注讜 诪讬谞讬讛 诪转注谞讬谉 诇砖注讜转 讗讜 讗讬谉 诪转注谞讬谉 诇砖注讜转 诇讗 讛讜讛 讘讬讚讬讛 拽谞拽谞讬谉 砖诇 谞讻专讬诐 讗住讜专讬谉 讗讜 诪讜转专讬谉 诇讗 讛讜讛 讘讬讚讬讛 讘诪讛 砖讬诪砖 诪砖讛 讻诇 砖讘注转 讬诪讬 讛诪诇讜讗讬诐 诇讗 讛讜讛 讘讬讚讬讛

搂 The Gemara relates: Mar Ukva happened to come to the city of Ginzak. The inhabitants of Ginzak, among other matters, asked him three questions to which he did not know the answer: First, does one fast for hours, or does one not fast for hours? Mar Ukva did not have an answer readily available. Second, are the clay jars belonging to gentiles, which have been used for storing wine, permanently prohibited, or can they be rendered permitted? He did not have an answer readily available. Thirdly, in what garments did Moses serve all seven days of inauguration, as the acting priest when Aaron and his sons were initiated into the priesthood? Once again, he did not have an answer readily available.

讗讝诇 讜砖讗讬诇 讘讬 诪讚专砖讗 讗诪专讜 诇讬讛 讛诇讻转讗 诪转注谞讬谉 诇砖注讜转 讜诪转驻诇诇讬谉 转驻诇转 转注谞讬转 讜讛诇讻转讗 拽谞拽谞讬谉 砖诇 谞讻专讬诐 诇讗讞专 砖谞讬诐 注砖专 讞讚砖 诪讜转专讬谉 讘诪讛 砖讬诪砖 诪砖讛 讻诇 砖讘注转 讬诪讬 讛诪诇讜讗讬诐 讘讞诇讜拽 诇讘谉 专讘 讻讛谞讗 诪转谞讬 讘讞诇讜拽 诇讘谉 砖讗讬谉 诇讜 讗讬诪专讗

Mar Ukva went and asked these questions in the study hall. They said to him: The halakha is: One fasts for hours, and he even prays the prayer of a fast. And the halakha is that the jars belonging to gentiles are permitted after they have not been used at all for twelve months. Finally, in what garments did Moses serve all seven days of inauguration? He did not serve in his own clothes, nor in the regular priestly garments, but in a special white cloak. Rav Kahana taught: Moses served in a white cloak that does not have a hem.

讗诪专 专讘 讞住讚讗

Rav 岣sda said:

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Taanit 11

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Taanit 11

讚讬转讬讘 讘讗专讘讗 讗讬 谞诪讬 讚拽讗讝讬诇 诪讗讜讜谞讗 诇讗讜讜谞讗

is in a case where he is sitting in a boat. The traveler must be concerned about his food supply, but he need not worry that the jostling of the road might force him to exert himself, which has a tendency to cause digestive problems. Alternatively, the practical difference is in a case where he is traveling from station [avna] to station. Here the exertion of the road might cause digestive problems, but one need not be concerned about running out of food, as he can resupply along the way.

专讘 驻驻讗 讻诇 驻专住讛 讜驻专住讛 讗讻讬诇 讞讚讗 专讬驻转讗 拽住讘专 诪砖讜诐 诪注讬讬谞讗

The Gemara relates that when Rav Pappa traveled, along each and every parasang he would eat one loaf of bread. Rav Pappa did so because he maintained that the prohibition was due to the bowels, and as he was healthy he was not concerned that travel by road would irritate his digestion.

讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 讻诇 讛诪专注讬讘 注爪诪讜 讘砖谞讬 专注讘讜谉 谞讬爪诇 诪诪讬转讛 诪砖讜谞讛 砖谞讗诪专 讘专注讘 驻讚讱 诪诪讜转 诪专注讘 诪讬讘注讬 诇讬讛 讗诇讗 讛讻讬 拽讗诪专 讘砖讻专 砖诪专注讬讘 注爪诪讜 讘砖谞讬 专注讘讜谉 谞讬爪讜诇 诪诪讬转讛 诪砖讜谞讛

Rav Yehuda said that Rav said: Anyone who has food for himself but nevertheless starves himself in years of famine will be saved from an unusual death, as it is stated: 鈥淚n famine, He will redeem you from death鈥 (Job 5:20). This is derived from the precise wording of the verse. According to its straightforward meaning, instead of 鈥渋n famine,鈥 it should have said: From famine, as one is delivered from famine. Rather, this is what the verse is saying: As a reward for starving himself in years of famine, Job will be saved from an unusual death.

讗诪专 专讬砖 诇拽讬砖 讗住讜专 诇讗讚诐 诇砖诪砖 诪讟转讜 讘砖谞讬 专注讘讜谉 砖谞讗诪专 讜诇讬讜住祝 讬诇讚 砖谞讬 讘谞讬诐 讘讟专诐 转讘讜讗 砖谞转 讛专注讘 转谞讗 讞住讜讻讬 讘谞讬诐 诪砖诪砖讬谉 诪讟讜转讬讛谉 讘砖谞讬 专注讘讜谉

Similarly, Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine, so that children not be born during these difficult years. As it is stated: 鈥淎nd to Joseph were born two sons before the year of famine came鈥 (Genesis 41:50). It was taught in a baraita: Nevertheless, those without children may have marital relations in years of famine, as they must strive to fulfill the mitzva to be fruitful and multiply.

转谞讜 专讘谞谉 讘讝诪谉 砖讬砖专讗诇 砖专讜讬讬谉 讘爪注专 讜驻讬专砖 讗讞讚 诪讛谉 讘讗讬谉 砖谞讬 诪诇讗讻讬 讛砖专转 砖诪诇讜讬谉 诇讜 诇讗讚诐 讜诪谞讬讞讬谉 诇讜 讬讚讬讛谉 注诇 专讗砖讜 讜讗讜诪专讬诐 驻诇讜谞讬 讝讛 砖驻讬专砖 诪谉 讛爪讘讜专 讗诇 讬专讗讛 讘谞讞诪转 爪讘讜专

Likewise, the Sages taught in a baraita: When the Jewish people is immersed in distress, and one of them separates himself from the community and does not share their suffering, the two ministering angels who accompany a person come and place their hands on his head, as though he was an offering, and say: This man, so-and-so, who has separated himself from the community, let him not see the consolation of the community.

转谞讬讗 讗讬讚讱 讘讝诪谉 砖讛爪讘讜专 砖专讜讬 讘爪注专 讗诇 讬讗诪专 讗讚诐 讗诇讱 诇讘讬转讬 讜讗讜讻诇 讜讗砖转讛 讜砖诇讜诐 注诇讬讱 谞驻砖讬 讜讗诐 注讜砖讛 讻谉 注诇讬讜 讛讻转讜讘 讗讜诪专 讜讛谞讛 砖砖讜谉 讜砖诪讞讛 讛专讙 讘拽专 讜砖讞讟 爪讗谉 讗讻诇 讘砖专 讜砖转讜转 讬讬谉 讗讻讜诇 讜砖转讜 讻讬 诪讞专 谞诪讜转 诪讛 讻转讬讘 讘转专讬讛 讜谞讙诇讛 讘讗讝谞讬 讛壮 爪讘讗讜转 讗诐 讬讻驻专 讛注讜谉 讛讝讛 诇讻诐 注讚 转诪转讜谉

A similar idea is taught in another baraita: When the community is immersed in suffering, a person may not say: I will go to my home and I will eat and drink, and peace be upon you, my soul. And if he does so, the verse says about him: 鈥淎nd behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we shall die鈥 (Isaiah 22:13). And the prophecy continues with what is written afterward, in the following verse: 鈥淎nd the Lord of hosts revealed Himself in my ears: Surely this iniquity shall not be expiated by you until you die鈥 (Isaiah 22:14).

注讚 讻讗谉 诪讬讚转 讘讬谞讜谞讬诐 讗讘诇 讘诪讚转 专砖注讬诐 诪讛 讻转讬讘 讗转讬讜 讗拽讞讛 讬讬谉 讜谞住讘讗讛 砖讻专 讜讛讬讛 讻讝讛 讬讜诐 诪讞专 诪讛 讻转讬讘 讘转专讬讛 讛爪讚讬拽 讗讘讚 讜讗讬谉 讗讬砖 砖诐 注诇 诇讘 讻讬 诪驻谞讬 讛专注讛 谞讗住祝 讛爪讚讬拽

The baraita comments: Up to this point is the attribute of middling people, who merely exclude themselves from the suffering of the community. However, with regard to the attribute of wicked people, what is written about those who hope for more of these days? 鈥淐ome, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day, and much more abundant鈥 (Isaiah 56:12). And what is written afterward? 鈥淭he righteous perishes, and no man lays it to heart, and godly men are taken away, none considering that the righteous is taken away from the evil to come鈥 (Isaiah 57:1). This verse teaches that righteous people suffer early death to prevent them from witnessing the harm that will befall these evil people.

讗诇讗 讬爪注专 讗讚诐 注诐 讛爪讘讜专 砖讻谉 诪爪讬谞讜 讘诪砖讛 专讘讬谞讜 砖爪讬注专 注爪诪讜 注诐 讛爪讘讜专 砖谞讗诪专 讜讬讚讬 诪砖讛 讻讘讚讬诐 讜讬拽讞讜 讗讘谉 讜讬砖讬诪讜 转讞转讬讜 讜讬砖讘 注诇讬讛 讜讻讬 诇讗 讛讬讛 诇讜 诇诪砖讛 讻专 讗讞讚 讗讜 讻住转 讗讞转 诇讬砖讘 注诇讬讛 讗诇讗 讻讱 讗诪专 诪砖讛 讛讜讗讬诇 讜讬砖专讗诇 砖专讜讬讬谉 讘爪注专 讗祝 讗谞讬 讗讛讬讛 注诪讛诐 讘爪注专 讜讻诇 讛诪爪注专 注爪诪讜 注诐 讛爪讘讜专 讝讜讻讛 讜专讜讗讛 讘谞讞诪转 爪讘讜专

The baraita continues: Rather, a person should be distressed together with the community. As we found with Moses our teacher that he was distressed together with the community, as it is stated during the war with Amalek: 鈥淏ut Moses鈥 hands were heavy; and they took a stone, and put it under him, and he sat upon it鈥 (Exodus 17:12). But didn鈥檛 Moses have one pillow or one cushion to sit upon; why was he forced to sit on a rock? Rather, Moses said as follows: Since the Jewish people are immersed in suffering, I too will be with them in suffering, as much as I am able, although I am not participating in the fighting. The baraita adds: And anyone who is distressed together with the community will merit seeing the consolation of the community.

讜砖诪讗 讬讗诪专 讗讚诐 诪讬 诪注讬讚 讘讬 讗讘谞讬 讘讬转讜 砖诇 讗讚诐 讜拽讜专讜转 讘讬转讜 砖诇 讗讚诐 诪注讬讚讬诐 讘讜 砖谞讗诪专 讻讬 讗讘谉 诪拽讬专 转讝注拽 讜讻驻讬住 诪注抓 讬注谞谞讛 讚讘讬 专讘讬 砖讬诇讗 讗诪专讬 砖谞讬 诪诇讗讻讬 讛砖专转 讛诪诇讜讬谉 诇讜 诇讗讚诐 讛谉 诪注讬讚讬谉 注诇讬讜 砖谞讗诪专 讻讬 诪诇讗讻讬讜 讬爪讜讛 诇讱

The baraita further states: And lest a person say, I have acted in secret; who will testify against me on the Day of Judgment? The tanna explains that the stones of a person鈥檚 house and the beams of a person鈥檚 house will testify against him, as it is stated: 鈥淔or a stone shall cry out from the wall, and a beam out of the timber shall answer it鈥 (Habakkuk 2:11). In the school of Rabbi Sheila they say: The two ministering angels who accompany a person will testify against him, as it is stated: 鈥淔or He will give His angels charge over you, to keep you in all your ways鈥 (Psalms 91:11).

专讘讬 讞讬讚拽讗 讗讜诪专 谞砖诪转讜 砖诇 讗讚诐 讛讬讗 诪注讬讚讛 注诇讬讜 砖谞讗诪专 诪砖讻讘转 讞讬拽讱 砖诪专 驻转讞讬 驻讬讱 讜讬砖 讗讜诪专讬诐 讗讘专讬讜 砖诇 讗讚诐 诪注讬讚讬诐 讘讜 砖谞讗诪专 讗转诐 注讚讬 谞讗诐 讛壮

Rabbi 岣dka said: A person鈥檚 soul will testify against him, as it is stated: 鈥淜eep the doors of your mouth from her who lies in your bosom鈥 (Micah 7:5). And some say: A man鈥檚 limbs will testify against him, as it is stated: 鈥淵ou are My witnesses, says the Lord鈥 (Isaiah 43:10).

讗诇 讗诪讜谞讛 讜讗讬谉 注讜诇 讗诇 讗诪讜谞讛 讻砖诐 砖谞驻专注讬谉 诪谉 讛专砖注讬诐 诇注讜诇诐 讛讘讗 讗驻讬诇讜 注诇 注讘讬专讛 拽诇讛 砖注讜砖讬谉 讻讱 谞驻专注讬谉 诪谉 讛爪讚讬拽讬诐 讘注讜诇诐 讛讝讛 注诇 注讘讬专讛 拽诇讛 砖注讜砖讬谉

The baraita cites another verse that deals with judgment. 鈥淎 God of faithfulness and without iniquity, He is just and righteous鈥 (Deuteronomy 32:4). The baraita interprets 鈥渁 God of faithfulness鈥 to mean that just as punishment is exacted from the wicked in the World-to-Come even for a light transgression that they commit, so too, punishment is exacted from the righteous in this world for a light transgression that they commit. The righteous suffer their punishment in this world to purify them so they can enjoy the World-to-Come.

讜讗讬谉 注讜诇 讻砖诐 砖诪砖诇诪讬谉 砖讻专 诇爪讚讬拽讬诐 诇注讜诇诐 讛讘讗 讗驻讬诇讜 注诇 诪爪讜讛 拽诇讛 砖注讜砖讬谉 讻讱 诪砖诇诪讬谉 砖讻专 诇专砖注讬诐 讘注讜诇诐 讛讝讛 讗驻讬诇讜 注诇 诪爪讜讛 拽诇讛 砖注讜砖讬谉

The baraita turns to the second section of the verse: 鈥淎nd without iniquity.鈥 This teaches that just as reward is paid to the righteous in the World-to-Come even for a minor mitzva that they fulfill, so too, reward is paid to the wicked in this world for even a minor mitzva that they fulfill, to give the wicked all the reward they deserve for the performance of mitzvot in this world, and deprive them of any share in the World-to-Come.

爪讚讬拽 讜讬砖专 讛讜讗 讗诪专讜 讘砖注转 驻讟讬专转讜 砖诇 讗讚诐 诇讘讬转 注讜诇诪讜 讻诇 诪注砖讬讜 谞驻专讟讬谉 诇驻谞讬讜 讜讗讜诪专讬诐 诇讜 讻讱 讜讻讱 注砖讬转 讘诪拽讜诐 驻诇讜谞讬 讘讬讜诐 驻诇讜谞讬 讜讛讜讗 讗讜诪专 讛谉 讜讗讜诪专讬诐 诇讜 讞转讜诐 讜讞讜转诐 砖谞讗诪专 讘讬讚 讻诇 讗讚诐 讬讞转讜诐 讜诇讗 注讜讚 讗诇讗 砖诪爪讚讬拽 注诇讬讜 讗转 讛讚讬谉 讜讗讜诪专 诇讛诐 讬驻讛 讚谞转讜谞讬 诇拽讬讬诐 诪讛 砖谞讗诪专 诇诪注谉 转爪讚拽 讘讚讘专讱

With regard to the third section of the verse: 鈥淗e is just and righteous,鈥 the Sages said: At the hour of a person鈥檚 departure to his eternal home, all his deeds are enumerated before him and are rendered visible to him once again, and the deeds themselves say to him: You did such and such, in such and such a place, on such and such a day, and he says: Yes, that is exactly what happened. And they say to him: Sign a statement that this is correct, and he signs it, as it is stated: 鈥淗e makes the hand of every man sign鈥 (Job 37:7). And not only that, but after a one has been shown all his deeds, he justifies the judgment upon himself, and says to them: You have judged me well. This response serves to fulfill that which is stated: 鈥淭hat You may be justified when You speak and be right when You judge鈥 (Psalms 51:6).

讗诪专 砖诪讜讗诇 讻诇 讛讬讜砖讘 讘转注谞讬转 谞拽专讗 讞讜讟讗 住讘专 讻讬 讛讗讬 转谞讗 讚转谞讬讗 专讘讬 讗诇注讝专 讛拽驻专 讘专讘讬 讗讜诪专 诪讛 转诇诪讜讚 诇讜诪专 讜讻驻专 注诇讬讜 诪讗砖专 讞讟讗 注诇 讛谞驻砖 讜讻讬 讘讗讬讝讛 谞驻砖 讞讟讗 讝讛 讗诇讗 砖爪讬注专 注爪诪讜 诪谉 讛讬讬谉

搂 The Gemara returns to the primary topic of the tractate, the issue of fasts. Shmuel said: Whoever sits in observance of a fast is called a sinner, as it is inappropriate to take unnecessary suffering upon oneself. The Gemara comments: Shmuel holds in accordance with the opinion of the following tanna, as it is taught in a baraita: Rabbi Elazar HaKappar the Great says: What is the meaning when the verse states, with regard to a nazirite: 鈥淎nd he will atone for him for that he sinned by the soul [nefesh]鈥 (Numbers 6:11). But with what soul did this nazirite sin? Rather, the nazirite sinned by the distress he caused himself when he abstained from wine, in accordance with the terms of his vow.

讜讛诇讗 讚讘专讬诐 拽诇 讜讞讜诪专 讜诪讛 讝讛 砖诇讗 爪讬注专 注爪诪讜 讗诇讗 诪谉 讛讬讬谉 谞拽专讗 讞讜讟讗 讛诪爪注专 注爪诪讜 诪讻诇 讚讘专 讜讚讘专 注诇 讗讞转 讻诪讛 讜讻诪讛

And are these matters not inferred a fortiori? And if this nazirite, who distressed himself by abstaining only from wine, is nevertheless called a sinner and requires atonement, then with regard to one who distresses himself by abstaining from each and every matter of food and drink when he fasts, all the more so should he be considered a sinner.

专讘讬 讗诇注讝专 讗讜诪专 谞拽专讗 拽讚讜砖 砖谞讗诪专 拽讚讜砖 讬讛讬讛 讙讚诇 驻专注 砖注专 专讗砖讜 讜诪讛 讝讛 砖诇讗 爪讬注专 注爪诪讜 讗诇讗 诪讚讘专 讗讞讚 谞拽专讗 拽讚讜砖 讛诪爪注专 注爪诪讜 诪讻诇 讚讘专 注诇 讗讞转 讻诪讛 讜讻诪讛

Conversely, Rabbi Elazar says: One who accepts a fast upon himself is called sacred, as it is stated with regard to the nazirite: 鈥淗e shall be sacred, he shall let the locks of the hair of his head grow long鈥 (Numbers 6:5). Here too, one can apply an a fortiori inference: And if this nazirite, who distressed himself by abstaining from only one matter, wine, is nevertheless called sacred, then with regard to one who distresses himself by abstaining from every matter, all the more so should he be considered sacred.

讜诇砖诪讜讗诇 讛讗 讗讬拽专讬 拽讚讜砖 讛讛讜讗 讗讙讬讚讜诇 驻专注 拽讗讬 讜诇专讘讬 讗诇注讝专 讛讗 谞拽专讗 讞讜讟讗 讛讛讜讗 讚住讗讬讘 谞驻砖讬讛

The Gemara asks: And according to the opinion of Shmuel, the nazirite is indeed called sacred, as stated by Rabbi Elazar. The Gemara answers: That verse is referring to the sanctity of the growth of the locks, as the nazirite鈥檚 hair does possess an element of sanctity, but it does not refer to the nazirite himself. The Gemara reverses the question: And according to the opinion of Rabbi Elazar, the nazirite is called a sinner. The Gemara answers: That verse refers specifically to a nazirite who rendered himself ritually impure by coming into contact with a dead body, an act that is prohibited for him. This particular nazirite must bring an offering to atone 鈥渇or that he sinned by the soul.鈥

讜诪讬 讗诪专 专讘讬 讗诇注讝专 讛讻讬 讜讛讗诪专 专讘讬 讗诇注讝专 诇注讜诇诐 讬诪讜讚 讗讚诐 注爪诪讜

The Gemara asks: And did Rabbi Elazar actually say this, that fasting is a virtuous act? But didn鈥檛 Rabbi Elazar say: A person should always consider himself

讻讗讬诇讜 拽讚讜砖 砖专讜讬 讘转讜讱 诪注讬讜 砖谞讗诪专 讘拽专讘讱 拽讚讜砖 讜诇讗 讗讘讜讗 讘注讬专 诇讗 拽砖讬讗 讛讗 讚诪爪讬 诇爪注讜专讬 谞驻砖讬讛 讛讗 讚诇讗 诪爪讬 诇爪注讜专讬 谞驻砖讬讛

as though a sacred object is immersed in his bowels, which he may not damage, as it is stated: 鈥淭he sacred is in your midst; and I will not come into the city鈥 (Hosea 11:9). This statement indicates that it is prohibited to take a fast upon oneself. The Gemara answers: This is not difficult. This first ruling, that one who fasts is sacred, is referring to a case where he is able to distress himself without causing bodily harm. That second ruling, that one may not overly burden his body, deals with a situation when he is unable to distress himself while avoiding all harm, and he proceeds to fast nevertheless.

专讬砖 诇拽讬砖 讗诪专 谞拽专讗 讞住讬讚 砖谞讗诪专 讙诪诇 谞驻砖讜 讗讬砖 讞住讚 讜注讻专 砖讗专讜 讜讙讜壮 讗诪专 专讘 砖砖转 讛讗讬 讘专 讘讬 专讘 讚讬转讬讘 讘转注谞讬转讗 诇讬讻讜诇 讻诇讘讗 诇砖讬专讜转讬讛

Reish Lakish said: One who fasts is called pious, as it is stated: 鈥淭he pious man does good [gomel] to his own soul; but he who troubles his own flesh is cruel鈥 (Proverbs 11:17). The verb gomel can also mean weaning, or abstaining from unnecessary pleasure. Accordingly, Reish Lakish derives from this verse that one who abstains from food is called pious. Similarly, Rav Sheshet said: This student of a Torah academy who sits in observance of a fast has let a dog eat his portion. Since his fast weakens him and prevents him from studying Torah, it is considered as though a dog ate his meal, as the student derived no benefit from it.

讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗讬谉 转注谞讬转 爪讬讘讜专 讘讘讘诇 讗诇讗 转砖注讛 讘讗讘 讘诇讘讚 讗诪专 专讘 讬专诪讬讛 讘专 讗讘讗 讗诪专 专讬砖 诇拽讬砖 讗讬谉 转诇诪讬讚 讞讻诐 专砖讗讬 诇讬砖讘 讘转注谞讬转 诪驻谞讬 砖诪诪注讟 讘诪诇讗讻转 砖诪讬诐

Rav Yirmeya bar Abba said: There is no completely stringent communal fast in Babylonia, except for the Ninth of Av alone. All other fasts, even those which are fixed and routine for the community, are treated as individual fasts, with regard to both the customs of the fast itself and the halakhot of who is obligated to fast. Rav Yirmeya bar Abba said that Reish Lakish said: A Torah scholar is not permitted to sit in observance of a fast, due to the fact that his fasting reduces his strength for the heavenly service of Torah study and mitzvot.

讗讜讻诇讬谉 讜砖讜转讬谉 诪砖讞砖讬讻讛 讻讜壮 讗诪专 专讘讬 讝注讬专讗 讗诪专 专讘 讛讜谞讗 讬讞讬讚 砖拽讬讘诇 注诇讬讜 转注谞讬转 讗驻讬诇讜 讗讻诇 讜砖转讛 讻诇 讛诇讬诇讛 诇诪讞专 讛讜讗 诪转驻诇诇 转驻讬诇转 转注谞讬转 诇谉 讘转注谞讬转讜 讗讬谞讜 诪转驻诇诇 砖诇 转注谞讬转

搂 The mishna taught that during the first set of fasts they eat and drink from after dark, and begin fasting in the morning. Rabbi Zeira said that Rav Huna said: With regard to an individual who took a fast upon himself, even if he ate and drank the entire night, on the following day he prays in the Amida the prayer of a fast, which begins: Answer us on the day of our fast. If after completing his fast he slept in his fast, i.e., he continued fasting throughout the night, he does not pray the prayer of a fast the next morning.

讗诪专 专讘 讬讜住祝 诪讗讬 拽住讘专 专讘 讛讜谞讗 住讘讬专讗 诇讬讛 讗讬谉 诪转注谞讬谉 诇砖注讜转 讗讜 讚诇诪讗 诪转注谞讬谉 诇砖注讜转 讜讛诪转注谞讛 诇砖注讜转 讗讬谞讜 诪转驻诇诇 转驻诇转 转注谞讬转

Rav Yosef said: What does Rav Huna maintain in this regard? Does he hold that one does not fast for only a few hours, i.e., that fasts that do not last from daybreak until nightfall are not considered fasts at all, and therefore these extra hours of the night are not part of his fast, or perhaps he holds that one does fast for a few hours, but one who fasts for a few hours does not pray the prayer of a fast?

讗诪专 诇讬讛 讗讘讬讬 诇注讜诇诐 拽住讘专 专讘 讛讜谞讗 诪转注谞讬谉 诇砖注讜转 讜讛诪转注谞讛 诇砖注讜转 诪转驻诇诇 转驻诇转 转注谞讬转 讜砖讗谞讬 讛讻讗 讚讗讬讻讗 砖注讜转 讚诇讬诇讬讗 讚诇讗 拽讘讬诇 注诇讬讛 诪注讬拽专讗

Abaye said to Rav Yosef: Actually, Rav Huna holds that one does fast for hours, and one who fasts for a few hours does pray the prayer of a fast. But it is different here, as there are hours of the night that he did not take upon himself at the outset. Since one must take an individual fast upon himself beforehand, if he merely continues his fast into the night, these extra hours are not part of his obligation, and therefore he does not add the special prayer for a fast, Aneinu, on the following morning.

诪专 注讜拽讘讗 讗讬拽诇注 诇讙讬谞讝拽 讘注讜 诪讬谞讬讛 诪转注谞讬谉 诇砖注讜转 讗讜 讗讬谉 诪转注谞讬谉 诇砖注讜转 诇讗 讛讜讛 讘讬讚讬讛 拽谞拽谞讬谉 砖诇 谞讻专讬诐 讗住讜专讬谉 讗讜 诪讜转专讬谉 诇讗 讛讜讛 讘讬讚讬讛 讘诪讛 砖讬诪砖 诪砖讛 讻诇 砖讘注转 讬诪讬 讛诪诇讜讗讬诐 诇讗 讛讜讛 讘讬讚讬讛

搂 The Gemara relates: Mar Ukva happened to come to the city of Ginzak. The inhabitants of Ginzak, among other matters, asked him three questions to which he did not know the answer: First, does one fast for hours, or does one not fast for hours? Mar Ukva did not have an answer readily available. Second, are the clay jars belonging to gentiles, which have been used for storing wine, permanently prohibited, or can they be rendered permitted? He did not have an answer readily available. Thirdly, in what garments did Moses serve all seven days of inauguration, as the acting priest when Aaron and his sons were initiated into the priesthood? Once again, he did not have an answer readily available.

讗讝诇 讜砖讗讬诇 讘讬 诪讚专砖讗 讗诪专讜 诇讬讛 讛诇讻转讗 诪转注谞讬谉 诇砖注讜转 讜诪转驻诇诇讬谉 转驻诇转 转注谞讬转 讜讛诇讻转讗 拽谞拽谞讬谉 砖诇 谞讻专讬诐 诇讗讞专 砖谞讬诐 注砖专 讞讚砖 诪讜转专讬谉 讘诪讛 砖讬诪砖 诪砖讛 讻诇 砖讘注转 讬诪讬 讛诪诇讜讗讬诐 讘讞诇讜拽 诇讘谉 专讘 讻讛谞讗 诪转谞讬 讘讞诇讜拽 诇讘谉 砖讗讬谉 诇讜 讗讬诪专讗

Mar Ukva went and asked these questions in the study hall. They said to him: The halakha is: One fasts for hours, and he even prays the prayer of a fast. And the halakha is that the jars belonging to gentiles are permitted after they have not been used at all for twelve months. Finally, in what garments did Moses serve all seven days of inauguration? He did not serve in his own clothes, nor in the regular priestly garments, but in a special white cloak. Rav Kahana taught: Moses served in a white cloak that does not have a hem.

讗诪专 专讘 讞住讚讗

Rav 岣sda said:

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