מַסֶּכֶת תַּעֲנִית · דַּף י״א

דְּיָתֵיב בְּאַרְבָּא.

The difference is in a case where he is sitting in a boat, where he must worry about food but not about physical exertion.

אִי נָמֵי, דְּקָאָזֵיל מֵאַוּוֹנָא לְאַוּוֹנָא.

Alternatively, the difference is where he is traveling from station to station, where he must worry about physical exertion but not about food.

רַב פָּפָּא — כׇּל פַּרְסָה וּפַרְסָה אָכֵיל חֲדָא רִיפְתָּא.

When Rav Pappa traveled, along each and every parasang he would eat one loaf of bread.

קָסָבַר, מִשּׁוּם מַעְיָינָא.

He maintained that the prohibition against traveling on a fast day is due to the bowels, and since his digestion was healthy, he was not concerned.

אָמַר רַב יְהוּדָה אָמַר רַב: כׇּל הַמַּרְעִיב עַצְמוֹ בִּשְׁנֵי רְעָבוֹן, — נִיצָּל מִמִּיתָה מְשׁוּנָּה, שֶׁנֶּאֱמַר: ״בָּרָעָב פָּדְךָ מִמָּוֶת״.

Rav Yehuda said that Rav said: Anyone who starves himself in years of famine is saved from an unusual death, as it is stated: "In famine, He will redeem you from death."

״מֵרָעָב״ מִיבְּעֵי לֵיהּ, אֶלָּא הָכִי קָאָמַר: בִּשְׂכַר שֶׁמַּרְעִיב עַצְמוֹ בִּשְׁנֵי רְעָבוֹן — נִיצּוֹל מִמִּיתָה מְשׁוּנָּה.

The verse should have said "From famine"; rather, this is what it is saying: In reward for starving himself in years of famine, he is saved from an unusual death.

אָמַר רֵישׁ לָקִישׁ: אָסוּר לְאָדָם לְשַׁמֵּשׁ מִטָּתוֹ בִּשְׁנֵי רְעָבוֹן, שֶׁנֶּאֱמַר: ״וּלְיוֹסֵף יֻלַּד שְׁנֵי בָנִים בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב״.

Reish Lakish said: It is prohibited for a person to have conjugal relations in years of famine, as it is stated: "And to Yosef were born two sons before the year of famine came."

תָּנָא: חֲסוּכֵי בָּנִים מְשַׁמְּשִׁין מִטּוֹתֵיהֶן בִּשְׁנֵי רְעָבוֹן.

It was taught in a Braisa: Those without children may have marital relations in years of famine to fulfill the mitzvah of procreation.

תָּנוּ רַבָּנַן: בִּזְמַן שֶׁיִּשְׂרָאֵל שְׁרוּיִין בְּצַעַר וּפֵירַשׁ אֶחָד מֵהֶן, בָּאִין שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת שֶׁמְּלַוִּין לוֹ לָאָדָם, וּמַנִּיחִין לוֹ יְדֵיהֶן עַל רֹאשׁוֹ, וְאוֹמְרִים: פְּלוֹנִי זֶה שֶׁפֵּירַשׁ מִן הַצִּבּוּר אַל יִרְאֶה בְּנֶחָמַת צִבּוּר.

The Rabbis taught: When Israel is immersed in distress and one of them separates himself, the two ministering angels who accompany a person come and place their hands on his head and say: "This so-and-so who separated himself from the community, let him not see the consolation of the community."

תַּנְיָא אִידַּך(: בִּזְמַן שֶׁהַצִּבּוּר שָׁרוּי בְּצַעַר, אַל יֹאמַר אָדָם: אֵלֵךְ לְבֵיתִי, וְאוֹכַל וְאֶשְׁתֶּה, וְשָׁלוֹם עָלַיִךְ נַפְשִׁי.

It was taught in another Braisa: 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."

וְאִם עוֹשֶׂה כֵּן — עָלָיו הַכָּתוּב אוֹמֵר: ״וְהִנֵּה שָׂשׂוֹן וְשִׂמְחָה הָרֹג בָּקָר וְשָׁחֹט צֹאן אָכֹל בָּשָׂר וְשָׁתוֹת יָיִן אָכוֹל וְשָׁתוֹ כִּי מָחָר נָמוּת״,

And if he does so, the verse says about him: "And behold joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine; let us eat and drink, for tomorrow we shall die."

מָה כְּתִיב בָּתְרֵיהּ — ״וְנִגְלָה בְאׇזְנָי ה׳ צְבָאוֹת אִם יְכֻפַּר הֶעָוֹן הַזֶּה לָכֶם עַד תְּמֻתוּן״.

What is written afterward? "And the Lord of hosts revealed Himself in my ears: Surely this iniquity shall not be expiated by you until you die."

עַד כָּאן מִידַּת בֵּינוֹנִים. אֲבָל בְּמִדַּת רְשָׁעִים, מָה כְּתִיב?

Up to this point is the attribute of middling people who merely separate themselves. But with regard to the attribute of wicked people, what is written?

״אֵתָיוּ אֶקְחָה יַיִן וְנִסְבְּאָה שֵׁכָר וְהָיָה כָזֶה יוֹם מָחָר״,

"Come, I will fetch wine, and we will fill ourselves with strong drink; and tomorrow shall be as this day..."

מָה כְּתִיב בָּתְרֵיהּ: ״הַצַּדִּיק אָבָד וְאֵין אִישׁ שָׂם עַל לֵב כִּי מִפְּנֵי הָרָעָה נֶאֱסַף הַצַּדִּיק״.

What is written afterward? "The righteous perishes, and no man lays it to heart... for the righteous is taken away from the evil to come."

אֶלָּא, יְצַעֵר אָדָם עִם הַצִּבּוּר, שֶׁכֵּן מָצִינוּ בְּמֹשֶׁה רַבֵּינוּ שֶׁצִּיעֵר עַצְמוֹ עִם הַצִּבּוּר,

Rather, a person should distress himself with the community, as we found with Moshe Rabbeinu, who distressed himself with the community,

שֶׁנֶּאֱמַר: ״וִידֵי מֹשֶׁה כְּבֵדִים וַיִּקְחוּ אֶבֶן וַיָּשִׂימוּ תַחְתָּיו וַיֵּשֶׁב עָלֶיהָ״,

as it is stated: "But Moshe's hands were heavy; and they took a stone, and put it under him, and he sat upon it."

וְכִי לֹא הָיָה לוֹ לְמֹשֶׁה כַּר אֶחָד אוֹ כֶּסֶת אַחַת לֵישֵׁב עָלֶיהָ?

But did Moshe not have one pillow or one cushion to sit upon?

אֶלָּא כָּךְ אָמַר מֹשֶׁה: הוֹאִיל וְיִשְׂרָאֵל שְׁרוּיִין בְּצַעַר — אַף אֲנִי אֶהְיֶה עִמָּם בְּצַעַר.

Rather, Moshe said as follows: "Since Israel is immersed in suffering, I too will be with them in suffering."

וְכׇל הַמְצַעֵר עַצְמוֹ עִם הַצִּבּוּר — זוֹכֶה וְרוֹאֶה בְּנֶחָמַת צִבּוּר.

And anyone who distresses himself with the community merits and sees the consolation of the community.

וְשֶׁמָּא יֹאמַר אָדָם: מִי מֵעִיד בִּי?

And lest a person say: "Who will testify against me in secret?"

אַבְנֵי בֵיתוֹ שֶׁל אָדָם וְקוֹרוֹת בֵּיתוֹ שֶׁל אָדָם מְעִידִים בּוֹ, שֶׁנֶּאֱמַר: ״כִּי אֶבֶן מִקִּיר תִּזְעָק וְכָפִיס מֵעֵץ יַעֲנֶנָּה״.

The stones of a person's house and the beams of a person's house testify against him, as it is stated: "For a stone shall cry out from the wall, and a beam out of the timber shall answer it."

דְּבֵי רַבִּי שֵׁילָא אָמְרִי: שְׁנֵי מַלְאֲכֵי הַשָּׁרֵת הַמְלַוִּין לוֹ לָאָדָם, הֵן מְעִידִין עָלָיו, שֶׁנֶּאֱמַר: ״כִּי מַלְאָכָיו יְצַוֶּה לָּך״.

Those of the school of Rabbi Sheila say: The two ministering angels who accompany a person, they testify against him, as it is stated: "For He will give His angels charge over you."

רַבִּי חִידְקָא אוֹמֵר: נִשְׁמָתוֹ שֶׁל אָדָם הִיא מְעִידָה עָלָיו, שֶׁנֶּאֱמַר: ״מִשֹּׁכֶבֶת חֵיקֶךָ שְׁמֹר פִּתְחֵי פִיךָ״.

Rabbi Chidka says: A person's soul testifies against him, as it is stated: "Keep the doors of your mouth from her who lies in your bosom."

וְיֵשׁ אוֹמְרִים: אֵבָרָיו שֶׁל אָדָם מְעִידִים בּוֹ, שֶׁנֶּאֱמַר: ״אַתֶּם עֵדַי נְאֻם ה׳״.

And some say: A man's limbs testify against him, as it is stated: "You are My witnesses, says Hashem."

״אֵל אֱמוּנָה וְאֵין עָוֶל״.

The verse states: "A God of faithfulness and without iniquity."

״אֵל אֱמוּנָה״, כְּשֵׁם שֶׁנִּפְרָעִין מִן הָרְשָׁעִים לָעוֹלָם הַבָּא אֲפִילּוּ עַל עֲבֵירָה קַלָּה שֶׁעוֹשִׂין, כָּךְ נִפְרָעִין מִן הַצַּדִּיקִים בָּעוֹלָם הַזֶּה עַל עֲבֵירָה קַלָּה שֶׁעוֹשִׂין.

"A God of faithfulness" means 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.

״וְאֵין עָוֶל״, כְּשֵׁם שֶׁמְּשַׁלְּמִין שָׂכָר לַצַּדִּיקִים לָעוֹלָם הַבָּא אֲפִילּוּ עַל מִצְוָה קַלָּה שֶׁעוֹשִׂין, כָּךְ מְשַׁלְּמִין שָׂכָר לָרְשָׁעִים בָּעוֹלָם הַזֶּה אֲפִילּוּ עַל מִצְוָה קַלָּה שֶׁעוֹשִׂין.

"And without iniquity" means just as reward is paid to the righteous in the World-to-Come even for a minor mitzvah that they fulfill, so too, reward is paid to the wicked in this world even for a minor mitzvah that they fulfill.

״צַדִּיק וְיָשָׁר הוּא״, אָמְרוּ: בִּשְׁעַת פְּטִירָתוֹ שֶׁל אָדָם לְבֵית עוֹלָמוֹ כׇּל מַעֲשָׂיו נִפְרָטִין לְפָנָיו, וְאוֹמְרִים לוֹ: כָּךְ וְכָךְ עָשִׂיתָ בְּמָקוֹם פְּלוֹנִי בְּיוֹם פְּלוֹנִי, וְהוּא אוֹמֵר: הֵן,

Regarding "He is just and righteous," they said: At the hour of a person's departure to his eternal home, all his deeds are enumerated before him, and they say to him: "You did such and such in such and such a place on such and such a day," and he says: "Yes."

וְאוֹמְרִים לוֹ: חֲתוֹם! וְחוֹתֵם. שֶׁנֶּאֱמַר: ״בְּיַד כׇּל אָדָם יַחְתּוֹם״.

And they say to him: "Sign!" and he signs, as it is stated: "He makes the hand of every man sign."

וְלֹא עוֹד, אֶלָּא שֶׁמַּצְדִּיק עָלָיו אֶת הַדִּין, וְאוֹמֵר לָהֶם: יָפֶה דַּנְתּוּנִי, לְקַיֵּים מַה שֶּׁנֶּאֱמַר ״לְמַעַן תִּצְדַּק בְּדׇבְרֶךָ״.

And not only that, but he justifies the judgment upon himself and says to them: "You have judged me well," to fulfill that which is stated: "That You may be justified when You speak."

אָמַר שְׁמוּאֵל: כׇּל הַיּוֹשֵׁב בְּתַעֲנִית נִקְרָא חוֹטֵא.

Shmuel said: Anyone who sits in a fast is called a sinner.

סָבַר כִּי הַאי תַּנָּא, דְּתַנְיָא: רַבִּי אֶלְעָזָר הַקַּפָּר בְּרַבִּי אוֹמֵר, מָה תַּלְמוּד לוֹמַר: ״וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ״, וְכִי בְּאֵיזֶה נֶפֶשׁ חָטָא זֶה?

He holds like this Tanna, as it was taught: Rabbi Elazar HaKappar b'Rabbi says: What is the meaning when the verse says: "And make atonement for him, for that he sinned regarding the soul"? Indeed, against which soul did this nazirite sin?

אֶלָּא שֶׁצִּיעֵר עַצְמוֹ מִן הַיַּיִן.

Rather, because he distressed himself by abstaining from wine.

וַהֲלֹא דְּבָרִים קַל וְחוֹמֶר: וּמָה זֶה, שֶׁלֹּא צִיעֵר עַצְמוֹ אֶלָּא מִן הַיַּיִן — נִקְרָא חוֹטֵא, הַמְצַעֵר עַצְמוֹ מִכׇּל דָּבָר וְדָבָר — עַל אַחַת כַּמָּה וְכַמָּה.

And are these things not a kal vachomer: If this one, who only distressed himself from wine, is called a sinner, one who distresses himself from each and every thing by fasting, how much more so!

רַבִּי אֶלְעָזָר אוֹמֵר: נִקְרָא קָדוֹשׁ, שֶׁנֶּאֱמַר: ״קָדוֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ״.

Rabbi Elazar says: He is called holy, as it is stated: "He shall be holy, he shall let the locks of the hair of his head grow long."

וּמָה זֶה, שֶׁלֹּא צִיעֵר עַצְמוֹ אֶלָּא מִדָּבָר אֶחָד — נִקְרָא קָדוֹשׁ, הַמְצַעֵר עַצְמוֹ מִכׇּל דָּבָר — עַל אַחַת כַּמָּה וְכַמָּה.

And if this one, who only distressed himself from one thing, is called holy, one who distresses himself from everything, how much more so!

וְלִשְׁמוּאֵל, הָא אִיקְּרִי קָדוֹשׁ!

And according to Shmuel, but he is called holy!

הָהוּא, אַגִּידּוּל פֶּרַע קָאֵי.

That term "holy" refers to the growing of the hair, not his self-denial.

וּלְרַבִּי אֶלְעָזָר, הָא נִקְרָא חוֹטֵא!

And according to Rabbi Elazar, but he is called a sinner!

הָהוּא דְּסַאֵיב נַפְשֵׁיהּ.

That refers to a nazirite who defiled himself by contact with a corpse.

וּמִי אָמַר רַבִּי אֶלְעָזָר הָכִי? וְהָאָמַר רַבִּי אֶלְעָזָר: לְעוֹלָם יָמוֹד אָדָם עַצְמוֹ כְּאִילּוּ קָדוֹשׁ שָׁרוּי בְּתוֹךְ מֵעָיו, שֶׁנֶּאֱמַר: ״בְּקִרְבְּךָ קָדוֹשׁ וְלֹא אָבוֹא בְּעִיר״!

But did Rabbi Elazar really say this? But didn't Rabbi Elazar say: A person should always measure himself as if a Holy One dwells within his innards, as it is stated: "The Holy One is in your midst, and I will not come in fury"? This implies one should not starve his body.

לָא קַשְׁיָא: הָא — דְּמָצֵי לְצַעוֹרֵי נַפְשֵׁיהּ, הָא — דְּלָא מָצֵי לְצַעוֹרֵי נַפְשֵׁיהּ.

This is not difficult: This case where fasting is praised is where he is able to distress himself without falling ill; that case where it is discouraged is where he is not able to distress himself.

רֵישׁ לָקִישׁ אָמַר: נִקְרָא חָסִיד, שֶׁנֶּאֱמַר: ״גֹּמֵל נַפְשׁוֹ אִישׁ חָסֶד וְעֹכֵר שְׁאֵרוֹ וְגוֹ׳״.

Reish Lakish said: He is called a pious person, as it is stated: "The merciful man does good to his own soul, but he that is cruel troubles his own flesh."

אָמַר רַב שֵׁשֶׁת: הַאי בַּר בֵּי רַב דְּיָתֵיב בְּתַעֲנִיתָא — לֵיכוֹל כַּלְבָּא לְשֵׁירוּתֵיהּ.

Rav Sheshes said: This Torah student who sits in a fast, let a dog eat his meal! Because he weakens himself from Torah study.

אָמַר רַב יִרְמְיָה בַּר אַבָּא: אֵין תַּעֲנִית צִיבּוּר בְּבָבֶל אֶלָּא תִּשְׁעָה בְּאָב בִּלְבַד.

Rav Yirmeyah bar Abba said: There is no public fast in Babylonia except for Tisha B'Av alone.

אָמַר רַב יִרְמְיָה בַּר אַבָּא אָמַר רֵישׁ לָקִישׁ: אֵין תַּלְמִיד חָכָם רַשַּׁאי לֵישֵׁב בְּתַעֲנִית, מִפְּנֵי שֶׁמְּמַעֵט בִּמְלֶאכֶת שָׁמַיִם.

Rav Yirmeyah bar Abba said that Reish Lakish said: A Torah scholar is not permitted to sit in a fast, because he diminishes his work of Heaven by weakening himself.

אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה כּוּ׳.

We learned in the Mishnah: They may eat and drink once it gets dark, etc.

אָמַר רַבִּי זְעֵירָא אָמַר רַב הוּנָא: יָחִיד שֶׁקִּיבֵּל עָלָיו תַּעֲנִית, אֲפִילּוּ אָכַל וְשָׁתָה כׇּל הַלַּיְלָה — לְמָחָר הוּא מִתְפַּלֵּל תְּפִילַּת תַּעֲנִית.

Rabbi Zeira said that Rav Huna said: An individual who accepted a fast upon himself, even if he ate and drank the entire night, on the morrow he prays the fast prayer of Aneinu.

לָן בְּתַעֲנִיתוֹ — אֵינוֹ מִתְפַּלֵּל שֶׁל תַּעֲנִית.

But if he slept through his fast and only fasted for a few hours of the day, he does not pray the fast prayer.

אָמַר רַב יוֹסֵף: מַאי קָסָבַר רַב הוּנָא? סְבִירָא לֵיהּ: אֵין מִתְעַנִּין לְשָׁעוֹת, אוֹ דִלְמָא: מִתְעַנִּין לְשָׁעוֹת — וְהַמִּתְעַנֶּה לְשָׁעוֹת אֵינוֹ מִתְפַּלֵּל תְּפִלַּת תַּעֲנִית?

Rav Yosef said: What does Rav Huna hold? Does he hold that we do not fast for hours, or perhaps we do fast for hours, but one who fasts for hours does not pray the fast prayer?

אֲמַר לֵיהּ אַבָּיֵי: לְעוֹלָם קָסָבַר רַב הוּנָא מִתְעַנִּין לְשָׁעוֹת, וְהַמִּתְעַנֶּה לְשָׁעוֹת מִתְפַּלֵּל תְּפִלַּת תַּעֲנִית.

Abaye said to him: Actually, Rav Huna holds we do fast for hours, and one who fasts for hours does pray the fast prayer.

וְשָׁאנֵי הָכָא, דְּאִיכָּא שָׁעוֹת דְּלֵילְיָא דְּלָא קַבֵּיל עֲלֵיהּ מֵעִיקָּרָא.

And it is different here, as there are the hours of the night which he did not accept upon himself from the outset as part of the fast.

מָר עוּקְבָא אִיקְּלַע לְגִינְזַק, בְּעוֹ מִינֵּיהּ: מִתְעַנִּין לְשָׁעוֹת אוֹ אֵין מִתְעַנִּין לְשָׁעוֹת? לָא הֲוָה בִּידֵיהּ.

Mar Ukva happened to come to Ginzak. They asked him: Do we fast for hours or do we not fast for hours? It was not in his hand to answer.

קַנְקַנִּין שֶׁל נׇכְרִים, אֲסוּרִין אוֹ מוּתָּרִין? לָא הֲוָה בִּידֵיהּ.

They asked: Wine jugs of non-Jews, are they forbidden or permitted? It was not in his hand.

בַּמֶּה שִׁימֵּשׁ מֹשֶׁה כׇּל שִׁבְעַת יְמֵי הַמִּלּוּאִים? לָא הֲוָה בִּידֵיהּ.

They asked: With what garment did Moshe minister during all seven days of the consecration? It was not in his hand.

אֲזַל וּשְׁאֵיל בֵּי מִדְרְשָׁא.

He went and asked in the study hall.

אֲמַרוּ לֵיהּ, הִלְכְתָא: מִתְעַנִּין לְשָׁעוֹת, וּמִתְפַּלְּלִין תְּפִלַּת תַּעֲנִית,

They said to him: The halacha is: We do fast for hours, and we do pray the fast prayer.

וְהִלְכְתָא: קַנְקַנִּין שֶׁל נׇכְרִים, לְאַחַר שְׁנֵים עָשָׂר חֹדֶשׁ — מוּתָּרִין.

And the halacha is: Wine jugs of non-Jews, after twelve months, are permitted.

בַּמֶּה שִׁימֵּשׁ מֹשֶׁה כׇּל שִׁבְעַת יְמֵי הַמִּלּוּאִים — בְּחָלוּק לָבָן.

With what did Moshe minister during all seven days of the consecration? In a white tunic.

רַב כָּהֲנָא מַתְנֵי: בְּחָלוּק לָבָן שֶׁאֵין לוֹ אִימְּרָא.

Rav Kahana taught: In a white tunic that had no hem.

אָמַר רַב חִסְדָּא:

Rav Chisda said: