In this chapter, we are zocheh to learn the detailed order of the public fast days that the community would establish in times of tzarah, such as a drought. The Gemara begins by finishing a beautiful discussion on the great reward and light that Hashem has in store for the tzaddikim and the upright who serve Him with a complete heart. We then enter the main Mishnah of the perek, which describes the moving public gathering in the city square, where the holy ark was brought out and ashes were placed on it and on the heads of the Nasi, the Av Beis Din, and the entire tzibbur as a sign of deep humility and teshuvah.
We also learn about the powerful words of chizuk and reproof delivered by the elder of the community, reminding everyone that Hashem does not merely look at sackcloth and fasting, but at a person's actual deeds and sincere return from their evil ways. The Mishnah then outlines the special tefillos of the day, including the addition of six special brachos to the Shemoneh Esrei, and the qualifications of the shliach tzibbur who must be a humble man of family and meager means so that his heart is entirely poured out for the community's needs.
לִבְזֹה נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ״.
The Gemara continues to expound the verse: “To him who is despised of soul, to him who is abhorred of nations, to a servant of rulers: Kings shall see and arise”.
וְשָׂרִים בְּהִשְׁתַּחֲוָיָה, דִּכְתִיב: ״שָׂרִים וְיִשְׁתַּחֲווּ״.
And as for ministers, they shall honor him by bowing, as it is written in the continuation of the verse: “Ministers, and they shall bow.”
מַתְקֵיף לַהּ רַבִּי זֵירָא, וְאִיתֵּימָא רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי:
Rabbi Zeira strongly objects to this interpretation, and some say it was Rabbi Shmuel bar Nachmani who objected:
אִי הֲוָה כְּתִיב ״וְשָׂרִים יִשְׁתַּחֲווּ״ — כִּדְקָאָמְרַתְּ,
If it were written, “And ministers shall bow,” then the meaning would be as you said, that the ministers only bow but do not stand.
הַשְׁתָּא דִּכְתִיב ״שָׂרִים וְיִשְׁתַּחֲווּ״ — הָא וְהָא עֲבוּד.
But now that it is written, “Ministers, and they shall bow,” with the conjunctive 'and', it implies that they will do both this and that — they will first arise like the kings, and then they will also bow.
אָמַר רַב נַחְמָן בַּר יִצְחָק, אַף אֲנִי אוֹמֵר: לֹא הַכֹּל לְאוֹרָה, וְלֹא הַכֹּל לְשִׂמְחָה.
Rav Nachman bar Yitzchak said: I too say a similar distinction: Not everyone is destined for light, and not everyone is destined for gladness.
צַדִּיקִים — לְאוֹרָה, וִישָׁרִים — לְשִׂמְחָה.
Rather, the righteous are destined for light, and the upright are destined for gladness.
צַדִּיקִים לְאוֹרָה, דִּכְתִיב: ״אוֹר זָרֻעַ לַצַּדִּיק״.
The righteous are destined for light, as it is written: “Light is sown for the righteous.”
וְלִישָׁרִים שִׂמְחָה, דִּכְתִיב: ״וּלְיִשְׁרֵי לֵב שִׂמְחָה״.
And for the upright, gladness, as it is written in the end of that same verse: “And gladness for the upright in heart.”
הֲדַרַן עֲלָךְ מֵאֵימָתַי
May we return to you, "Me'eimasai"!
סֵדֶר תַּעֲנִיּוֹת כֵּיצַד ?
What is the order of the public fast days on which the community is answered?
מוֹצִיאִין אֶת הַתֵּיבָה, לִרְחוֹבָהּ שֶׁל עִיר,
They bring out the Ark containing the Sefer Torah into the open square of the city,
וְנוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי הַתֵּיבָה, וּבְרֹאשׁ הַנָּשִׂיא, וּבְרֹאשׁ אַב בֵּית דִּין,
and they place burnt ashes upon the Ark, and upon the head of the Nasi, and upon the head of the Av Beis Din,
וְכׇל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ.
and each and every member of the congregation places ashes upon his own head.
הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין:
The eldest among them says before them words of admonition to move their hearts to teshuvah, saying:
אַחֵינוּ! לֹא נֶאֱמַר בְּאַנְשֵׁי נִינְוֵה ״וַיַּרְא אֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם״,
“Our brothers! It is not said regarding the people of Nineveh, ‘And God saw their sackcloth and their fast,’
אֶלָּא: ״וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה״,
but rather: ‘And God saw their deeds, that they turned from their evil way.’
וּבַקַּבָּלָה הוּא אוֹמֵר: ״וְקִרְעוּ לְבַבְכֶם וְאַל בִּגְדֵיכֶם״.
And in the Prophets it says: ‘And rend your hearts and not your garments, and return to Hashem your G-d.’”
עָמְדוּ בִּתְפִלָּה — מוֹרִידִין לִפְנֵי הַתֵּיבָה זָקֵן וְרָגִיל וְיֵשׁ לוֹ בָּנִים, וּבֵיתוֹ רֵיקָם,
When they stood for prayer, they send down before the Ark to lead the service an elder who is experienced in prayer, and who has children, and whose house is empty of sustenance so that he feels the pain of poverty,
כְּדֵי שֶׁיְּהֵא לִבּוֹ שָׁלֵם בִּתְפִלָּה.
so that his heart will be completely poured out in prayer.
וְאוֹמֵר לִפְנֵיהֶן עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת:
And he recites before them twenty-four blessings:
שְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ,
the eighteen blessings of every day, and he adds to them another six blessings.
וְאֵלּוּ הֵן: זִכְרוֹנוֹת וְשׁוֹפָרוֹת,
And these are they: The blessings of Zichronos and Shofaros,
״אֶל ה׳ בַּצָּרָתָה לִּי קָרָאתִי וַיַּעֲנֵנִי״, ״אֶשָּׂא עֵינַי אֶל הֶהָרִים וְגוֹ׳״,
and the chapters of Tehillim: “In my distress I called to Hashem and He answered me,” “I lift my eyes to the mountains, etc.,”
״מִמַּעֲמַקִּים קְרָאתִיךָ ה׳״, ״תְּפִלָּה לְעָנִי כִי יַעֲטֹף״.
“From the depths I called to You, Hashem,” and “A prayer of the afflicted when he faints.”
רַבִּי יְהוּדָה אוֹמֵר: לֹא הָיָה צָרִיךְ לוֹמַר זִכְרוֹנוֹת וְשׁוֹפָרוֹת,
Rabbi Yehuda says: He did not need to say Zichronos and Shofaros, which are unique to Rosh Hashanah,
אֶלָּא אוֹמֵר תַּחְתֵּיהֶן ״רָעָב כִּי יִהְיֶה בָאָרֶץ דֶּבֶר כִּי יִהְיֶה״, ״אֲשֶׁר הָיָה דְבַר ה׳ אֶל יִרְמְיָהוּ עַל דִּבְרֵי הַבַּצָּרוֹת״.
but rather he says in their place the passage of Shlomo's prayer: “If there be famine in the land, if there be pestilence,” and the passage: “That which was the word of Hashem to Yirmeyahu concerning the droughts.”
וְאוֹמֵר חוֹתְמֵיהֶן.
And he recites their unique concluding formulas for these blessings.
עַל הָרִאשׁוֹנָה הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. בָּרוּךְ אַתָּה ה׳ גּוֹאֵל יִשְׂרָאֵל״.
For the first of the added blessings he says: “He Who answered Avraham on Mount Moriah, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Redeemer of Israel.”
עַל הַשְּׁנִיָּה הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע קוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה׳ זוֹכֵר הַנִּשְׁכָּחוֹת״.
For the second blessing he says: “He Who answered our forefathers at the Red Sea, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Who remembers the forgotten.”
עַל הַשְּׁלִישִׁית הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת יְהוֹשֻׁעַ בַּגִּלְגָּל הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּרוּעָה״.
For the third blessing he says: “He Who answered Yehoshua in Gilgal, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Who hears the Teruah.”
עַל הָרְבִיעִית הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת שְׁמוּאֵל בַּמִּצְפָּה הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ צְעָקָה״.
For the fourth blessing he says: “He Who answered Shmuel at Mizpah, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Who hears cries.”
עַל הַחֲמִישִׁית הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת אֵלִיָּהוּ בְּהַר הַכַּרְמֶל הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה׳ שׁוֹמֵעַ תְּפִלָּה״.
For the fifth blessing he says: “He Who answered Eliyahu on Mount Carmel, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Who hears prayer.”
עַל הַשִּׁשִּׁית הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת יוֹנָה מִמְּעֵי הַדָּגָה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה׳ הָעוֹנֶה בְּעֵת צָרָה״.
For the sixth blessing he says: “He Who answered Yonah from the belly of the fish, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Who answers in a time of distress.”
עַל הַשְּׁבִיעִית הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת דָּוִד וְאֶת שְׁלֹמֹה בְּנוֹ בִּירוּשָׁלַיִם, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ אַתָּה ה׳ הַמְרַחֵם עַל הָאָרֶץ״.
For the seventh blessing he says: “He Who answered Dovid and Shlomo his son in Yerushalayim, He shall answer you and hear the voice of your cry on this day. Blessed are You, Hashem, Who has mercy on the Land.”
מַעֲשֶׂה בִּימֵי רַבִּי חֲלַפְתָּא וְרַבִּי חֲנַנְיָא בֶּן תְּרַדְיוֹן שֶׁעָבַר אֶחָד לִפְנֵי הַתֵּיבָה וְגָמַר אֶת הַבְּרָכָה כּוּלָּהּ, וְלֹא עָנוּ אַחֲרָיו אָמֵן.
An incident occurred in the days of Rabbi Chalafta and Rabbi Chananya ben Teradyon, when someone passed before the Ark to lead the prayers and completed the entire blessing, and they did not answer Amen after him.
תִּקְעוּ הַכֹּהֲנִים תִּקְעוּ!
Instead, the synagogue attendant called out: “Blow, Kohanim, blow!”
מִי שֶׁעָנָה אֶת אַבְרָהָם אָבִינוּ בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה.
The chazzan then said: “He Who answered Avraham our father on Mount Moriah, He shall answer you and hear the voice of your cry on this day.”
הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ!
The attendant called out: “Sound a Teruah, sons of Aaron, sound a Teruah!”
מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה.
The chazzan said: “He Who answered our forefathers at the Red Sea, He shall answer you and hear the voice of your cry on this day.”
וּכְשֶׁבָּא דָּבָר אֵצֶל חֲכָמִים, אָמְרוּ: לֹא הָיִינוּ נוֹהֲגִין כֵּן, אֶלָּא בְּשַׁעַר מִזְרָח וּבְהַר הַבַּיִת.
And when the matter came before the Sages, they said: We only practiced this custom of blowing the shofar and not answering Amen at the Eastern Gate and on the Temple Mount, but not in the provinces.
שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת — אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל.
On the first three fasts, the men of the priestly watch of that week fast but do not complete the fast until nightfall, and the men of the specific family house serving that day did not fast at all.
שָׁלֹשׁ שְׁנִיּוֹת — אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין.
On the second three fasts, the men of the watch fast and complete the fast, and the men of the family house fast but do not complete it.
שֶׁבַע אַחֲרוֹנוֹת — אֵלּוּ וָאֵלּוּ מִתְעַנִּין וּמַשְׁלִימִין, דִּבְרֵי רַבִּי יְהוֹשֻׁעַ.
On the final seven fasts, both these and those fast and complete the fast. This is the statement of Rabbi Yehoshua.
וַחֲכָמִים אוֹמְרִים: שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת — אֵלּוּ וָאֵלּוּ לֹא הָיוּ מִתְעַנִּין כְּלָל.
And the Sages say: On the first three fasts, both these and those did not fast at all.
שָׁלֹשׁ שְׁנִיּוֹת — אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וְלֹא מַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב לֹא הָיוּ מִתְעַנִּין כְּלָל,
On the second three fasts, the men of the watch fast but do not complete it, and the men of the family house did not fast at all.
שֶׁבַע אַחֲרוֹנוֹת — אַנְשֵׁי מִשְׁמָר מִתְעַנִּין וּמַשְׁלִימִין, וְאַנְשֵׁי בֵּית אָב מִתְעַנִּין וְלֹא מַשְׁלִימִין.
On the final seven fasts, the men of the watch fast and complete the fast, and the men of the family house fast but do not complete it.
אַנְשֵׁי מִשְׁמָר — מוּתָּרִין לִשְׁתּוֹת יַיִן בַּלֵּילוֹת, אֲבָל לֹא בַּיָּמִים, וְאַנְשֵׁי בֵּית אָב — לֹא בַּיּוֹם וְלֹא בַּלַּיְלָה.
The men of the watch are permitted to drink wine during the nights of their week of service, but not during the days; but the men of the family house may drink wine neither during the day nor during the night of their service.
אַנְשֵׁי מִשְׁמָר וְאַנְשֵׁי מַעֲמָד — אֲסוּרִין מִלְּסַפֵּר וּמִלְּכַבֵּס.
The men of the watch and the men of the Ma'amad are forbidden to cut hair and to wash clothes during their week of service.
וּבַחֲמִישִׁי מוּתָּרִין, מִפְּנֵי כְּבוֹד הַשַּׁבָּת.
But on Thursday they are permitted to do so, due to the honor of Shabbos.
כׇּל הַכָּתוּב בִּמְגִלַּת תַּעֲנִית ״דְּלָא לְמִסְפַּד״ — לְפָנָיו אָסוּר, לְאַחֲרָיו — מוּתָּר.
Regarding any day written in Megillas Taanis on which “not to eulogize,” on the day before it, it is forbidden to eulogize, but on the day after it, it is permitted.
רַבִּי יוֹסֵי אוֹמֵר: לְפָנָיו וּלְאַחֲרָיו אָסוּר.
Rabbi Yose says: Both before it and after it, it is forbidden.
״דְּלָא לְהִתְעַנָּאָה״ — לְפָנָיו וּלְאַחֲרָיו מוּתָּר.
Regarding days on which it is written “not to fast,” both before it and after it, it is permitted to fast.
רַבִּי יוֹסֵי אוֹמֵר: לְפָנָיו אָסוּר, לְאַחֲרָיו מוּתָּר.
Rabbi Yose says: Before it, it is forbidden to fast, but after it, it is permitted.
אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִילָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ הַשְּׁעָרִים.
They do not decree a fast on the community to begin on a Thursday, so as not to inflate the market prices of food.
אֶלָּא שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת: שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וְשָׁלֹשׁ שְׁנִיּוֹת: חֲמִישִׁי שֵׁנִי וַחֲמִישִׁי.
Rather, the first three fasts are scheduled on Monday, Thursday, and Monday; and the second three are on Thursday, Monday, and Thursday.
רַבִּי יוֹסֵי אוֹמֵר: כְּשֵׁם שֶׁאֵין הָרִאשׁוֹנוֹת בַּחֲמִישִׁי, כָּךְ לֹא שְׁנִיּוֹת וְלֹא אַחֲרוֹנוֹת.
Rabbi Yose says: Just as the first series of fasts does not begin on a Thursday, so too neither the second nor the final series may begin on a Thursday.
אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בְּרָאשֵׁי חֳדָשִׁים, בַּחֲנוּכָּה, וּבְפוּרִים.
They do not decree a fast on the community on Rosh Chodesh, Chanukah, or Purim.
וְאִם הִתְחִילוּ — אֵין מַפְסִיקִין, דִּבְרֵי רַבָּן גַּמְלִיאֵל.
And if they had already begun the series of fasts, they do not interrupt them for these days; this is the statement of Rabban Gamliel.
אָמַר רַבִּי מֵאִיר: אַף עַל פִּי שֶׁאָמַר רַבָּן גַּמְלִיאֵל אֵין מַפְסִיקִין, מוֹדֶה הָיָה שֶׁאֵין מַשְׁלִימִין.
Rabbi Meir said: Even though Rabban Gamliel said they do not interrupt, he would agree that they do not complete the fast until nightfall on these festive days.
וְכֵן תִּשְׁעָה בְּאָב שֶׁחָל לִהְיוֹת בְּעֶרֶב שַׁבָּת.
And likewise, if Tisha B'Av fell on Erev Shabbos, one does not complete the fast until nightfall, so as not to enter Shabbos in pain.
גְּמָ׳ סֵדֶר תַּעֲנִיּוֹת כֵּיצַד? מוֹצִיאִין אֶת הַתֵּיבָה כּוּ׳.
GEMARA: We learned in the Mishnah: What is the order of the fast days? They bring out the Ark, etc.
וַאֲפִילּוּ בְּקַמַּיְיתָא?
The Gemara asks: And do they do this even during the first three fasts?
וּרְמִינְהוּ: שָׁלֹשׁ תַּעֲנִיּוֹת רִאשׁוֹנוֹת וּשְׁנִיּוֹת נִכְנָסִים לְבֵית הַכְּנֶסֶת, וּמִתְפַּלְּלִין כְּדֶרֶךְ שֶׁמִּתְפַּלְּלִין כׇּל הַשָּׁנָה כּוּלָּהּ
But they raised a contradiction from a Baraisa: On the first and second three fasts, they enter the synagogue and pray in the same manner that they pray all year round,
וּבְשֶׁבַע אַחֲרוֹנוֹת מוֹצִיאִין אֶת הַתֵּיבָה לִרְחוֹבָהּ שֶׁל עִיר, וְנוֹתְנִין אֵפֶר עַל גַּבֵּי הַתֵּיבָה, וּבְרֹאשׁ הַנָּשִׂיא, וּבְרֹאשׁ אַב בֵּית דִּין, וְכׇל אֶחָד וְאֶחָד נוֹטֵל וְנוֹתֵן בְּרֹאשׁוֹ.
and only on the final seven fasts do they bring out the Ark to the open square of the city, and place ashes upon the Ark, and upon the head of the Nasi, and upon the head of the Av Beis Din, and each and every person takes and places ashes upon his own head!
רַבִּי נָתָן אוֹמֵר: אֵפֶר מִקְלֶה הֵן מְבִיאִין!
Rabbi Nathan says: They bring burnt ashes specifically.
אָמַר רַב פָּפָּא: כִּי תְּנַן נָמֵי מַתְנִיתִין — אַשֶּׁבַע אַחֲרוֹנוֹת תְּנַן.
Rav Pappa said: When we also learned our Mishnah, we learned it as referring only to the final seven fasts, and not the earlier ones.
וּבְרֹאשׁ הַנָּשִׂיא, וַהֲדַר תָּנֵי כׇּל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ.
The Mishnah states that they place ashes upon the head of the Nasi, and then it teaches: And each and every one places ashes upon his own head.
אִינִי?! וְהָתַנְיָא: רַבִּי אוֹמֵר: בִּגְדוּלָּה מַתְחִילִין מִן הַגָּדוֹל, וּבִקְלָלָה מַתְחִילִין מִן הַקָּטָן.
The Gemara asks: Is that so?! But wasn't it taught in a Baraisa: Rabbi says: In matters of greatness, we begin with the greatest person, but in matters of curse, we begin with the least significant?
בִּגְדוּלָּה מַתְחִילִין מִן הַגָּדוֹל, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר מֹשֶׁה אֶל אַהֲרֹן וּלְאֶלְעָזָר וּלְאִיתָמָר״.
In greatness we begin with the greatest, as it is said: “And Moshe said to Aaron, and to Elazar, and to Itamar,” addressing the High Priest first.
וּבִקְלָלָה מַתְחִילִין מִן הַקָּטָן — שֶׁבַּתְּחִלָּה נִתְקַלֵּל נָחָשׁ, וְאַחַר כָּךְ נִתְקַלְּלָה חַוָּה, וְאַחַר כָּךְ נִתְקַלֵּל אָדָם!
And in a curse we begin with the least, for first the serpent was cursed, and afterwards Chavah was cursed, and only afterwards Adam was cursed! Placing ashes on the head is a sign of disgrace and curse, so why do we begin with the Nasi?
הָא חֲשִׁיבוּתָא לְדִידְהוּ, דְּאָמְרִי לְהוּ: אַתּוּן חֲשִׁיבִיתוּ לְמִיבְעֵי עֲלַן רַחֲמֵי אַכּוּלֵּי עָלְמָא.
The Gemara answers: This is actually a matter of importance for them, as the community says to them: “You are important enough to seek mercy for all of us.”
כׇּל אֶחָד וְאֶחָד נוֹתֵן בְּרֹאשׁוֹ. נָשִׂיא וְאַב בֵּית דִּין נָמֵי נִשְׁקְלוּ אִינְהוּ וְנַינְּחוּ בְּרֵאשַׁיְיהוּ, מַאי שְׁנָא דְּשָׁקֵיל אִינִישׁ אַחֲרִינָא וּמַנַּח לְהוּ?
The Mishnah says: Each and every one places ashes upon his own head. The Gemara asks: Let the Nasi and the Av Beis Din also take the ashes themselves and place them on their own heads! What is different that another person takes the ashes and places them upon them?
אָמַר רַבִּי אַבָּא דְּמִן קֵסָרִי: אֵינוֹ דּוֹמֶה מִתְבַּיֵּישׁ מֵעַצְמוֹ
Rabbi Abba of Caesarea said: One who is shamed by himself is not comparable to one who is shamed by others, which causes greater submission.
The perek details the structure of the public fast day prayers, explaining how the shliach tzibbur leads the congregation through twenty-four brachos by adding six unique blessings to the daily eighteen. These additional brachos invoke the merit of how Hashem answered our holy ancestors and prophets in times of distress—including Avraham Avinu on Mount Moriah, the Bnei Yisrael at the Yam Suf, Yehoshua at Gilgal, Shmuel in Mizpah, Eliyahu on Mount Carmel, Yonah in the belly of the fish, and Dovid and Shlomo in Yerushalayim. Finally, the Mishnah records a historical incident in the days of Rabbi Chalafta and Rabbi Chananya ben Teradyon, where the congregation did not answer 'Amen' after the brachos but instead blew the shofaros and trumpets in a unique manner, demonstrating the special, awe-inspiring character of these communal cries to Hashem.
The Mishna teaches us a profound truth about what Hashem truly desires from us when we cry out to Him. When the community gathered in the city square on a fast day, the elder would stand before them and deliver words of reproof. He reminded them that when the people of Nineveh repented, the pasuk does not say that Hashem saw their sackcloth and their fasting. Rather, it says, "And God saw their deeds, that they had turned from their evil way."
It is so easy for us to fall into the trap of externalizing our avodah. We might put on the outward show of distress, we might fast, and we might say the words of prayer with great intensity. But the essence of teshuvah, the very thing that pierces the heavens and brings Hashem's compassion down to us, is the quiet, internal decision to change our actual behavior. As the Navi Joel says, "Rend your hearts and not your garments."
When we look at the list of those whom Hashem answered—Avraham Avinu on Har HaMoriah, Yosef in prison, Yonah in the belly of the fish—they were answered because their hearts were entirely turned toward Hashem, ready to do His will. External rituals are meant to be a vessel, a wake-up call to stir the neshama, but they cannot replace the hard work of fixing our middos and correcting our daily actions.
Today, when you daven or speak to Hashem, do not just focus on the words or the external feeling of devotion. Take one small, concrete action that you know you need to improve—whether it is speaking gently to a family member, showing more honesty in business, or holding back from lashon hara—and make a real change in that area as a physical vessel for your prayers.