Ta'aniyot - Chapter 4

The Beit Yosef (Orach Chayim 579) emphasizes that this phrase implies an exclusion: This order of prayer is f ollowed only f or the fasts instituted for a lack of rain, and not f or the public fasts instituted for the other reasons mentioned in Chapter 2. Significantly, the Tur maintains that this order is f ollowed on those fasts as well.

This and the following halachot in this chapter are quoted—almost verbatim—from the Mishnah, Ta’anit, Chapter 2. Similarly, they are quoted—almost verbatim—in the Shulchan Aruch (Orach Chayim 579).

The Hebrew worq tevah is used. As the Rambam explains in Hilchot Tefillah 11:2-3, a synagogue had two arks: one that was affixed in the wall which was called the heichal, and one that was movable and was positioned at the side of the chazan. This is the tevah ref erred to here.

See Hilchot Tefillah 11:21, where the Rambam explains that these prayers are recited in the street, because they were attended by the entire community and the synagogues were not large enough to contain them.
The transition of the people’s place of prayer from the private confines of a synagogue to the public square is also an act of self-humiliation, intended to evoke Divine mercy. These feelings were intensified by the fact that the ark is also taken out and exposed as well (Ta’anit 16a). Going out to the street is significant from another perspective. It an act of exile, and “exile brings atonement” (ibid.).

Sackcloth., is usually used f or animals. Donning it serves as a statement that we do not see ourselves as any more important than they (ibid.). For this reason, the Bible frequently mentions sackcloth as a symbol of mourning and penitence.

Dust is not acceptable. Ashes bring to mind the binding of lsaac; alternatively, they serve as a statement of humility, “we are as ashes before You,” (ibid.).

Ta’anit, ibid, interprets this as a reference to Isaiah 63:9, “Whenever they are in distress, 1 am in distress.”

These words are not included in the text of the Mishnah common at present. The Beit Yosef (Orach Chayim 579) questions the Rambam’s source. Many commentaries, however, point to the version of Ta’anit 16a cited by Rabbenu Yitzchak Alfasi and Rabbenu Asher.

Ta’anit, loc. cit., quotes Rabbi Zeira as saying, “When I saw the Rabbis putting ashes on the ark, my entire
ody trembled in shock.”

The head of the court of 71 judges (Hilchot Sanhedrin 1:3).

The second in authority at that court (ibid.).

A person suffers more embarrassment when he is humiliated by another person than when he humiliates himself (Ta’anit, loc. cit.).

Ta’anit, ibid., derives the association between ashes and tefillin from Isaiah 61:3: “To attend to the mourners of Zion, to give them glory instead of ashes.” Glory is associated with tefillin; as mentioned in the exegesis of Ezekiel 24:17, “Your glory is fastened upon you.”

A common person would not suff er any greater shame were the ashes to be placed on his forehead by others. lt is only persons of dignity who are so affected (Ta’anit, ibid.).

The Mishnah uses the term זקן, which means “elder,” but also serves as an acronym for the phrase, זה שקנה חכמה. Hence, the Rambam (based on Ta’anit 16a) combines the two.

A common person should not be chosen to address the people,
egardless of his age (Ta’anit, ibid.).

Rashi and Tosafot (Ta’anit, ibid.) maintain that this refers to a person of physical stature, whose bearing would make a deep impression on the community. Rabbenu Asher interprets this as meaning inner, personal stature, referring to the person most fitting to serve as a leader of the community.

The Hebrew divrei kibbushin stems from the root כֶּבֶשׁ, meaning “press.” The intent is that the elder should force the people to confront themselves, “pressing their hearts” as it were, and inspiring them to turn to God in repentance.

Although he is more revered than they, headdresses them as equals. Whenever a person wants to influence others, he should not speak to them with a condescending attitude. Rather, he should seek to establish a commonality with them. This will allow his words to be accepted with greater ease.

This addition to the words of the Mishnah is quoted from Ta’anit, ibid.

“... that they had turned from their evil ways.” The people of Nineveh all fasted and donned sackcloth, but this is not what evoked a response from God. It was their change of heart, and an appropriate change of conduct, that caused Divine mercy to be manif est.

Rashi (Ta’anit, ibid.) explains that although both Jonah and Joel are prophetic works, there is a difference between the verses cited. The verse from J onah is part of a narrative included in the book, while the verse from Joel is a verse of actual prophecy.

What is important is not the external expressions of penitence, but rather the inner movement within the soul, and the reflection of these feelings in our future actions.
Fasting and sackcloth are, nevertheless, important. We are not always in control of our feelings, and cannot necessarily generate genuine f eelings of repentance at will. Fasting, sackcloth, and the other measures mentioned above can create an atmosphere that inspires the arousal of our emotions.

Adding concepts of relevance to his community.

As mentioned in Chapter 1, Halachot 1-4, this is the goal of all public fasts.

A chazan is not considered a mere functionary. Rather, since he is the leader of prayer, it is hoped that he will motivate all the members of the community to sincere prayer. Moreover, his personal merits can influence the standing of the community as a whole and cause their prayers to be acceptable more readily.

Since he is the wisest and most distinguished member of the community, it would be appropriate f or him to lead the prayers.

Compare to Hilchot Tefillah 8:11, where the Rambam mentions who should be chosen as a chazan for the daily prayers:
We should appoint as a leader of communal prayer, the person of the greatest stature in the community with regard to wisdom
and deed. lf he is an elder, this is very praiseworthy. An effort
should be made to appoint a person... whose voice is sweet and
who reads [the Bible] frequently.
In his Commentary on the Mishnah, Ta’anit 2:2, the Rambam writes that the qualifications of a chazan on these communal fast days are the same as those that apply every day, except for two factors: on a fast day the chazan must have children, and “his house must be empty.” The meaning of the latter phrase is explained below.

Our translation is based on the Rambam’s Commentary to the Mishnah, ibid. The Rambam’s intent appears to be that unless a person is used to praying or speaking before a community, the responsibility may unnerve him and, despite all his other qualifications, he may not perform his role effectively.

Because of additional passages added on fast days, it is desirable that he be familiar, not only with the usual prayer service, but with the entire Bible, so that he will not err when adding the special blessings mentioned in Halachot 5-14.
The Mishnah, Ta’anit 2:2, lists as one of the qualifications f or leading these prayer services that “his house is empty.” Ta’anit 16b offers two interpretations of tbat phrase. The Rambam understands that they are not contradictory and quotes them both as requirements. The first is:

His need will make his prayers more sincere.

and he will therefore have a personal interest that the rains come.
The second interpretation of “his house is empty” is that:

This is required so that the congregation would accept him as the leader of prayer. Even when his own conduct is above reproach, if his children or the other members of his household are not virtuous, the community will not accept him.
The Rambam (interpreting Ta’anit 16b) derives the concept that not only the chazan himself, but also his household, must be virtuous from the Mishnah’s association of the two qualifications, “he must have children and his house must be empty.” According to the first interpretation, that fact that the person has children makes his need a matter of greater concern. Similarly, according to the second interpretation, the fact that his virtues are emulated by the members of his household increases the public’s appreciation of his own character (Kinat Eliyahu).

Similarly, although at present his conduct may be impeccable, if he had acted in an undesirable manner previously, there will be members of the community who will not accept him.

The fact that he possesses the above virtues should not lead him to pride.

and thus they will all join together with him in prayer

Our translation of נעימה as referring to the chazan’s voice is based on the Rambam’s Commentary on the Mishnah (ibid.).

When a chazan’s voice is pleasant, the congregation is more motivated to join with him in prayer. See, however, the commentary of the Moznaim edition of Hilchot Tefillah 8:11, which explains that although a pleasant voice is a desirable quality f or a chazan, the other virtues mentioned are more important.

The mishnah (Ta’anit 2:2) that mentions the qualifications of a chazan mentions that he should be an elder, but the baraita (Ta’anit 16a-b) that explains these qualities in greater detail does not mention that f actor.

The Tur (Orach Chayim 579) maintains that changes are made in the previous blessing, S’lach lanu, as well. To the usual text of that blessing, we add the confessional prayers recited on Yom Kippur.

Go’el Yisrael, “the Redeemer of Israel,” is the seventh blessing of the Shemoneh Esreh. Instead of reciting that blessing in its usual manner, the f ollowing additions should be made.

Verses recalling God’s remembrance of the Jewish people. (See Hilchot Shofar 3:8-9.)

Verses recalling the unique influence of the shofar. (See Hilchot Shofar, ibid.)

l. e., the chazan does not recite the same verses that are recited in the Rosh HaShanah prayers, but different verses, more appropriate to the present circumstances.

I.e., according to the Rambam, there is no set text for these prayers, and their text is chosen by the chazan.

This is the text of the blessing Go’el Yisrael that is recited every day.

I.e., at the binding of Isaac.

I.e., according to the Rambam, there is no set text for the main body of these six blessings. Instead, it must be chosen by the chazan. The conclusions f or each of these blessings are listed in the halachot that follow.

As mentioned above, f or this reason it is necessary that the chazan be familiar with the entire Bible.

There they prayed to be saved from their Egyptian pursuers. (See Exodus 14:15 and Rashi’s commentary.)

Rashi, Ta’anit 15a, explains that this conclusion is appropriate because after the many years of exile in Egypt, the J ews despaired of being redeemed and considered themselves to have been f orgotten by God.
This differs from the conclusion of the Zichronot blessing on Rosh HaShanah, which is “... who remembers the covenant.” Significantly, even the Tur (Orach Chayim 579) and the authorities who diff er with the Rambam and maintain that the six passages mentioned in Halachah 5 f orm the body of these six blessings agree with the Rambam concerning the conclusion of this blessing.
See also Rashi (Ta’anit 15a), who explains the connection between each of the blessings and the correspondent passage of these six.

This refers to Joshua’s prayers that he be able to conquer Jericho. That city fell after the people encircled it blowing the shofar.

This is the conclusion of the Shofarot blessing on Rosh HaShanah, according to the Rambam. The Tur has a different text in both places. See note 14.

This refers to Samuel’s prayer that the Jews be rescued from the Philistines. (See I Samuel 7:8-10.)

The verses cited in the previous note speak of Samuel “crying out to God.”

This refers to Elijah’s confrontation with the prophets of Baal. Elijah prayed to God to accept his offering. Afterwards, he also prayed on Mount Carmel for rain. (See I Kings, Chapter 18.)

Despite the use of this conclusion f or one of the blessings of the daily Shemoneh Esreh, it is also employed here.

After fleeing from the fulfillment of the mission which God had assigned him, Jonah was thrown to the sea and swallowed by a large fish. Out of the fish’s belly, he called out in prayer to God. (See Jonah, Chapter 2.)

Jonah began his prayer, “1 cried out to God in my distress and He heard me.”

Rashi, Ta’anit 15a, explains that this refers to David’s prayer, II Samuel 21:1, after the land suffered a famine for three successive years. Solomon’s prayer refers to the prayer he uttered at the dedication of the Temple, I Kings 8:22-53, in which he beseeched God to hear the prayers of the Jews in their time of need.

Although King David and King Solomon preceded Elijah and Jonah chronologically, the prayers of the f ormer are chosen as the subject for this concluding blessing, because the intent of their prayers resembles that of the people praying in these communal fasts, that God have mercy on His people and on His holy land in a time of distress (Tosafot, Ta’anit 16b).

The Rambam emphasizes this point, because when these blessings are recited in the Temple, the people respond in a different manner, as explained in Halachah 15.

See Hilchot Berachot 1:13-14.

F or the seventh blessing, beginning the count from the first blessing added to the Shemoneh Esreh. This is the f ourteenth blessing recited in this service.

This is the usual manner in which we begin the eighth blessing of the Shemoneh Esreh. lt is the blessing that f ollows Go’el Yisrael, the blessing in which we begin to make additions to the Shemoneh Esreh.

without further additions. The commentaries note that it appears that the Rambam does not require recitation of the prayer Anenu, which is recited on all communal fasts.

The Maggid Mishneh notes that it appears that the Rambam’s intent is that the trumpets are sounded only once, after the conclusion of the Shemoneh Esreh. Seemingly, the Rambam does not require the trumpets to be sounded after every blessing when these prayers are recited outside the Temple Mount. In contrast, the Tur—and to all indications, also the Shulchan Aruch (Orach Chayim 579:2)—make such a requirement.
The source f or this difference of opinion is the interpretation of the phrase in the Mishnah, Ta’anit 2:5, “This was not our custom except at the eastern gate of the Temple Mount.” According to the Rambam, this refers to both matters mentioned in the Mishnah: the responses to the blessings and the sounding of the trumpets. In contrast, the Tur explains that it ref ers only to the responses to the blessings.

Outside the Temple Mount. The order of prayer there is described in the following halachot.

This halachah is based on the Mishnah, Ta’anit 2:5, and a baraita, Ta’anit 16b. The Rambam’s text of that Mishnah states “at the eastern gates.” In his Commentary on the Mishnah, the Rambam states that this refers to “the eastern gate to the Temple Mount and the gate to the Temple Courtyard;”
In his notes on that commentary, Rav Kapach mentions that the above words were written over others that had been blotted out. Thus, it appears that the Rambam changed his mind several times about this matter.
The eastern gate of the Temple Mount faced the Mount of Olives. All the eastern gates of the Temple complex were aligned in a straight line, so that one could proceed directly to the Holy of Holies.

reciting all the blessings mentioned above.

The first of the special additions to the blessings

The latter phrase literally means “from world to world.” Berachot 54a relates that this addition was made to all the blessings in the Temple to emphasize the existence of the World-to-Come.

This, rather than Amen, was the customary response to blessings recited in the Temple. (See Ta’anit 16b.)

Although the word chazan is used, the intent is not the leader of the prayers.

This expression, a quote from Ta’anit 2:5, appears to indicate that the priests would blow the trumpets. This is borne out by Numbers 10:8, “The priests, Aaron’s descendants, will sound the trumpets. This will be an eternal law f or future generations.” See also the Sefer HaChinuch (Mitzvah 384) and Hilchot Klei HaMikdash 3:5. Outside the Temple premises, however, the trumpets did not have to be sounded by the priests.

As the Rambam explains in Halachah 17, the repetition of the phrase “Sound a teki’ah” implies that a series teki’ah, teru’ah, teki’ah is sounded.

Rabbenu Nissim explains that this phrase is repeated to emphasize that the trumpets are being sounded in response to this plea f or Divine mercy, and not in response to the people’s statement, “Blessed be His name and the glory of His kingdom for ever and ever.”

“Sons of Aaron” is analogous to “priests.”

The repetition of the phrase “Sound a teru’ah,” implies that a series teru’ah, teki’ah, teru’ah is sounded.

The Ra’avad differs with the Rambam on this point, explaining that when the announcement “Sound a teki’ah” was made, only a teki’ah was sounded. Conversely, when the announcement “Sound a teru’ah” was made, only a teru’ah was sounded. The B’nei Binyamin (based on his text of the Tosefta, Ta’anit 1:10) mentions a third opinion, that f or all seven times, they blew a series teki’ah, teru’ah, teki’ah.

See Chapter 1, Halachah 4.

I.e., throughout Eretz Yisrael and also in the diaspora, not only on the Temple Mount as in the previous halachot.

This emphasizes the theme expressed several times in this text, that distress and relief from it are dependent on our virtuous conduct or lack thereof.
Significantly, Ta’anit 16a gives two rationales for this custom: the one quoted by the Rambam, and a second one, “so that the dead will intercede on our behalf.” That passage continues, “What is the difference between these two opinions? A non-Jewish cemetery.’’
Rashi explains that in a non-J ewish cemetery, there is no concept of the dead interceding on our behalf. Nevertheless, even such a place is sufficient to communicate the message “Unless you return.... “In light of this, the Lechem Mishneh mentions that if there is no Jewish cemetery available, the community may go to a non-Jewish cemetery. Significantly, the Ramah (Orach Chayim 579:3) quotes this as halachah. (Note, however, the Mishnah Berurah 579:4.)

This includes all the thirteen fasts declared because of rain and all communal fasts decreed because of the distressing circumstances mentioned in Chapter 2. As the Rambam explicitly states (Hilchot Nesiat Kapayim 14:2), Ne’ilah is not recited on commemorative fasts such as Tish’ah B’ A v or the Seventeenth of Tammuz. It is, however, recited on Yom Kippur.

The word Ne’ilah means “closing.” It refers to “the closing of the gates of heaven for the setting sun” (Hilchot Tefillah 1:7). This service is added just before sunset. Thus, on communal fasts, four services are recited.

See Chapter 1, Halachah 16.

In all three instances, a similar amount of rain is required. Parched earth does not allow the water to penetrate easily. Conversely, cultivated earth is broken up and thus allows f or greater penetration.