In this daf, we are zocheh to learn about the deep, heartfelt ways our Chachamim established for us to awaken our hearts in teshuvah during public fast days. When the community is in tzarah, we do not just fast; we take the holy Aron Kodesh out into the street, place ashes upon it and upon our own heads, and cry out to Hashem from the depths of our neshamos.
The Gemara guides us through the inner meaning of these holy minhagim, showing us how every single action—from going out to the city square to visiting the cemetery—is designed to break our hearts and remind us of our dependence on Hashem's rachamim. We learn how these physical actions reflect our inner state of shiflus and how they arouse the zechus of our holy Avos, especially the Akedas Yitzchak.
לְמִתְבַּיֵּישׁ מֵאֲחֵרִים.
The Gemara explains: It is more painful to be humiliated by others than to humiliate oneself.
וְהֵיכָא מַנַּח לְהוּ?
The Gemara asks: And where exactly do they place the ashes upon their heads?
אָמַר רַבִּי יִצְחָק: בִּמְקוֹם תְּפִילִּין.
Rabbi Yitzchak said: On the place of the tefillin of the head,
שֶׁנֶּאֱמַר: ״לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר״.
as it is stated: "To appoint to those who mourn in Zion, to give to them an ornament [pe'er] instead of ashes" (Isaiah 61:3), which equates the place of ashes with the place of the tefillin, which are called pe'er.
רְחוֹב, תֵּיבָה, וְשַׂקִּים, אֵפֶר, אֵפֶר, קְבוּרָה, וּמוֹרִיָּה סִימָן.
The Gemara provides a mnemonic device for the upcoming discussions: Street, Ark, and Sackcloth, Ashes, Ashes, Cemetery, and Moriah is the mnemonic.
לָמָּה יוֹצְאִין לָרְחוֹב?
The Gemara asks: Why do they go out to the street of the city on a fast day?
רַבִּי חִיָּיא בַּר אַבָּא אָמַר: לוֹםַר — זָעַקְנוּ בְּצִנְעָא וְלֹא נַעֲנֵינוּ, נְבַזֶּה עַצְמֵנוּ בְּפַרְהֶסְיָא.
Rabbi Chiyya bar Abba said: It is to say before Hashem: We cried out in private inside the synagogue and we were not answered; therefore, we will disgrace ourselves in public by praying in the street, so that our prayers will be heard.
רֵישׁ לָקִישׁ אָמַר: גָּלִינוּ, גָּלוּתֵינוּ מְכַפֶּרֶת עָלֵינוּ.
Reish Lakish said: It is as if we say: We have exiled ourselves from our place of prayer; may our exile atone for us.
מַאי בֵּינַיְיהוּ?
The Gemara asks: What is the practical difference between them?
אִיכָּא בֵּינַיְיהוּ, דְּגָלוּ מִבֵּי כְנִישְׁתָּא לְבֵי כְנִישְׁתָּא.
The Gemara answers: There is a practical difference between them in a case where they exiled themselves from one synagogue to another synagogue. According to Reish Lakish, they have achieved exile, whereas according to Rabbi Chiyya bar Abba, they have not disgraced themselves in public.
וְלָמָּה מוֹצִיאִין אֶת הַתֵּיבָה לִרְחוֹבָהּ שֶׁל עִיר?
The Gemara asks: And why do they remove the Ark to the street of the city?
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לוֹמַר: כְּלִי צָנוּעַ הָיָה לָנוּ, וְנִתְבַּזָּה בַּעֲווֹנֵינוּ.
Rabbi Yehoshua ben Levi said: It is to say: We had a modest vessel, the Ark, which was kept hidden in the sanctuary, and it has been disgraced by being brought out to the street due to our transgressions.
וְלָמָּה מִתְכַּסִּין בְּשַׂקִּים?
The Gemara asks: And why do they cover themselves in sackcloth?
אָמַר רַבִּי חִיָּיא בַּר אַבָּא: לוֹמַר — הֲרֵי אָנוּ חֲשׁוּבִין כִּבְהֵמָה.
Rabbi Chiyya bar Abba said: It is to say: Behold, we are considered like animals before You, covered in rough hide.
וְלָמָּה נוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי תֵּיבָה?
The Gemara asks: And why do they place burnt ashes on top of the Ark?
אָמַר רַבִּי יְהוּדָה בֶּן פַּזִּי: כְּלוֹמַר — ״עִמּוֹ אָנֹכִי בְּצָרָה״.
Rabbi Yehuda ben Pazi said: It is as if to say in the name of Hashem: "I am with him in distress" (Psalms 91:15), showing that the Shechinah shares in Israel's suffering.
רֵישׁ לָקִישׁ אָמַר: ״בְּכׇל צָרָתָם לוֹ צָר״.
Reish Lakish said it is derived from here: "In all their affliction, He was afflicted" (Isaiah 63:9).
אָמַר רַבִּי זֵירָא: מֵרֵישׁ כִּי הֲוָה חֲזֵינָא לְהוּ לְרַבָּנַן דְּיָהֲבִי אֵפֶר מִקְלֶה עַל גַּבֵּי תֵּיבָה — מִזְדַּעְזַע לִי כּוּלֵּיהּ גּוּפַאי.
Rabbi Zeira said: At first, when I would see the Rabbis placing burnt ashes on top of the Ark, my entire body would tremble from the awe of seeing the symbol of the Shechinah in distress.
וְלָמָּה נוֹתְנִין אֵפֶר בְּרֹאשׁ כׇּל אֶחָד וְאֶחָד?
The Gemara asks: And why do they place ashes upon the head of each and every individual?
פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא.
Rabbi Levi bar Chama and Rabbi Chanina disagree regarding this matter.
חַד אָמַר: הֲרֵי אָנוּ חֲשׁוּבִין לְפָנֶיךָ כְּאֵפֶר, וְחַד אָמַר: כְּדֵי שֶׁיִּזְכּוֹר לָנוּ אֶפְרוֹ שֶׁל יִצְחָק.
One said: It is to say, "Behold, we are considered before You like ashes." And one said: It is in order that He should remember for us the ashes of Yitzchak, as if he had been sacrificed on the Altar.
מַאי בֵּינַיְיהוּ?
The Gemara asks: What is the practical difference between them?
אִיכָּא בֵּינַיְיהוּ עָפָר סְתָם.
The Gemara answers: There is a practical difference between them in a case where they used plain earth instead of ashes. Plain earth represents self-nullification, but does not recall the ashes of Yitzchak.
לָמָּה יוֹצְאִין לְבֵית הַקְּבָרוֹת?
The Gemara asks: Why do they go out to the cemetery on a fast day?
פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא.
Rabbi Levi bar Chama and Rabbi Chanina disagree regarding this matter.
חַד אָמַר: הֲרֵי אָנוּ חֲשׁוּבִין לְפָנֶיךָ כְּמֵתִים, וְחַד אָמַר: כְּדֵי שֶׁיְּבַקְּשׁוּ עָלֵינוּ מֵתִים רַחֲמִים.
One said: It is to say, "Behold, we are considered before You like the dead." And one said: It is in order that the deceased should pray for mercy on our behalf.
מַאי בֵּינַיְיהוּ?
The Gemara asks: What is the practical difference between them?
אִיכָּא בֵּינַיְיהוּ קִבְרֵי נׇכְרִים.
The Gemara answers: There is a practical difference between them regarding visiting the graves of non-Jews. If the purpose is to feel like the dead, non-Jewish graves suffice; if it is for them to pray for us, we must visit Jewish graves.
מַאי הַר הַמּוֹרִיָּה?
The Gemara asks: What is the meaning of the name Mount Moriah?
פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא.
Rabbi Levi bar Chama and Rabbi Chanina disagree regarding this matter.
חַד אָמַר: הַר שֶׁיָּצָא מִמֶּנּוּ הוֹרָאָה לְיִשְׂרָאֵל, וְחַד אָמַר: הַר שֶׁיָּצָא מִמֶּנּוּ מוֹרָא לְאוּמּוֹת הָעוֹלָם.
One said: It is the mountain from which instruction [hora'ah] went out to Israel from the Sanhedrin. And one said: It is the mountain from which fear [mora] went out to the nations of the world.
הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין.
We learned in the Mishnah: The eldest among them says before them words of admonition to move them to repentance.
תָּנוּ רַבָּנַן: אִם יֵשׁ זָקֵן — אוֹמֵר זָקֵן. וְאִם לָאו — אוֹמֵר חָכָם, וְאִם לָאו — אוֹמֵר אָדָם שֶׁל צוּרָה.
The Rabbis taught in a Braisa: If there is an elder, the elder says the admonition. And if not, a Sage says it. And if not, a person of imposing appearance says it.
אַטּוּ זָקֵן דְּקָאָמְרִי, אַף עַל גַּב דְּלָאו חָכָם הוּא?
The Gemara asks: Is that to say that the elder of whom they spoke is preferred even though he is not a Sage?
אָמַר אַבָּיֵי, הָכִי קָאָמְרִי: אִם יֵשׁ זָקֵן וְהוּא חָכָם — אוֹמֵר זָקֵן וְהוּא חָכָם, וְאִם לָאו — אוֹמֵר חָכָם, וְאִם לָאו — אוֹמֵר אָדָם שֶׁל צוּרָה.
Abaye said: This is what they are saying: If there is an elder and he is also a Sage, the elder who is a Sage says the admonition. And if not, a Sage who is young says it. And if not, a person of imposing appearance says it.
אַחֵינוּ, לֹא שַׂק וְתַעֲנִית גּוֹרְמִים, אֶלָּא תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים גּוֹרְמִים.
The elder says: "Our brothers, it is not sackcloth and fasting that cause atonement, but rather repentance and good deeds that cause atonement.
שֶׁכֵּן מָצִינוּ בְּאַנְשֵׁי נִינְוֵה, שֶׁלֹּא נֶאֱמַר בָּהֶם ״וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם״, אֶלָּא: ״וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה״.
For so we find with the people of Nineveh, that it is not stated concerning them: 'And Elokim saw their sackcloth and their fasting,' but rather: 'And Elokim saw their deeds, that they turned from their evil way'" (Jonah 3:10).
״וְיִתְכַּסּוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה״, מַאי הֲווֹ עָבְדִי?
The verse states regarding Nineveh: "And let them be covered with sackcloth, both man and beast" (Jonah 3:8). The Gemara asks: What did they do with the animals?
אָסְרוּ הַבְּהֵמוֹת לְחוּד, וְאֶת הַוְּולָדוֹת לְחוּד. אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אִם אֵין אַתָּה מְרַחֵם עָלֵינוּ — אֵין אָנוּ מְרַחֲמִים עַל אֵלּוּ.
They separated the mother animals alone, and the offspring alone. They said before Him: Master of the Universe! If You do not have mercy on us, we will not have mercy on these animals by letting them nurse.
״וְיִקְרְאוּ אֶל אֱלֹהִים בְּחׇזְקָה״, מַאי אֲמוּר?
The verse states: "And let them cry mightily to Elokim" (Jonah 3:8). The Gemara asks: What did they say that was considered calling out "mightily"?
אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! עָלוּב וְשֶׁאֵינוֹ עָלוּב, צַדִּיק וְרָשָׁע — מִי נִדְחֶה מִפְּנֵי מִי?
They said before Him: Master of the Universe! If there is a dispute between a submissive one and one who is not submissive, or between a righteous one and a wicked one, who must yield before whom? Surely the righteous and powerful yields to the weak; so too, You must yield and forgive us.
״וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״, מַאי ״וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״?
The verse states: "And let them turn, every one from his evil way, and from the violence that is in their hands" (Jonah 3:8). The Gemara asks: What is the meaning of "and from the violence that is in their hands"?
אָמַר שְׁמוּאֵל: אֲפִילּוּ גָּזַל מָרִישׁ וּבְנָאוֹ בְּבִירָה — מְקַעְקֵעַ כׇּל הַבִּירָה כּוּלָּהּ וּמַחְזִיר מָרִישׁ לִבְעָלָיו.
Shmuel said: Even if one had stolen a beam and built it into a palace, he would tear down the entire palace completely and return the beam to its owner, showing the extreme measure of their repentance.
אָמַר רַב אַדָּא בַּר אַהֲבָה: אָדָם שֶׁיֵּשׁ בְּיָדוֹ עֲבֵירָה, וּמִתְוַדֶּה וְאֵינוֹ חוֹזֵר בָּהּ, לְמָה הוּא דּוֹמֶה? לְאָדָם שֶׁתּוֹפֵס שֶׁרֶץ בְּיָדוֹ, שֶׁאֲפִילּוּ טוֹבֵל בְּכׇל מֵימוֹת שֶׁבָּעוֹלָם — לֹא עָלְתָה לוֹ טְבִילָה.
Rabbi Adda bar Ahavah said: A person who has a transgression in his hand, and confesses but does not turn back from it, to what is he compared? To a person who holds a sheretz in his hand, for even if he immerses in all the waters of the world, his immersion is not effective for him to become pure.
זְרָקוֹ מִיָּדוֹ, כֵּיוָן שֶׁטָּבַל בְּאַרְבָּעִים סְאָה — מִיָּד עָלְתָה לוֹ טְבִילָה, שֶׁנֶּאֱמַר: ״וּמוֹדֶה וְעֹזֵב יְרֻחָם״, וְאוֹמֵר: ״נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמָיִם״.
But if he throws it from his hand, once he immerses in forty se'ah of water, immediately his immersion is effective for him, as it is stated: "He who confesses and abandons them shall obtain mercy" (Proverbs 28:13), and it says: "Let us lift up our heart with our hands to El in heaven" (Lamentations 3:41).
עָמְדוּ בִּתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּיבָה זָקֵן כּוּ׳.
We learned in the Mishnah: When they stood in prayer, they send down before the Ark an elder who is experienced, etc.
תָּנוּ רַבָּנַן: עָמְדוּ בִּתְפִלָּה, אַף עַל פִּי שֶׁיֵּשׁ שָׁם זָקֵן וְחָכָם — אֵאין מוֹרִידִין לִפְנֵי הַתֵּיבָה אֶלָּא אָדָם הָרָגִיל.
The Rabbis taught in a Braisa: When they stood in prayer, even though there is an elder and a Sage present, they only send down before the Ark a person who is accustomed to lead the prayers.
רַבִּי יְהוּדָה אוֹמֵר: מְטוּפָּל וְאֵין לוֹ, וְיֵשׁ לוֹ יְגִיעָה בַּשָּׂדֶה, וּבֵיתוֹ רֵיקָם, וּפִרְקוֹ נָאֶה, וּשְׁפַל בֶּרֶךְ, וּמְרוּצֶּה לָעָם, וְיֵשׁ לוֹ נְעִימָה, וְקוֹלוֹ עָרֵב, וּבָקִי לִקְרוֹת בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים, וְלִשְׁנוֹת בַּמִּדְרָשׁ בַּהֲלָכוֹת וּבָאַגָּדוֹת, וּבָקִי בְּכׇל הַבְּרָכוֹת כּוּלָּן.
Rabbi Yehuda says: He must be burdened with a family and have no livelihood, and he has labor in the field, and his house is empty, and his youth is pleasant, and he is humble, and acceptable to the people, and he has a sweet melody, and his voice is pleasant, and he is expert in reading the Torah, the Prophets, and the Writings, and in studying the Midrash, Halachos, and Aggados, and is expert in all the blessings.
וִיהַבוּ בֵּיהּ רַבָּנַן עֵינַיְיהוּ בְּרַב יִצְחָק בַּר אַמֵּי.
And the Rabbis cast their eyes upon Rav Yitzchak bar Ammi as possessing all these qualities.
הַיְינוּ ״מְטוּפָּל וְאֵאין לוֹ״, הַיְינוּ ״בֵּיתוֹ רֵיקָם״?
The Gemara asks: Is not "burdened with a family and has nothing" the same as "his house is empty"?
אָמַר רַב חִסְדָּא: זֶהוּ שֶׁבֵּיתוֹ רֵיקָם מִן הָעֲבֵירָה.
Rav Chisda said: This means that his house is empty of transgression.
״וּפִרְקוֹ נָאֶה״, אָמַר אַבָּיֵי: זֶה שֶׁלֹּא יָצָא עָלָיו שֵׁם רַע בְּיַלְדוּתוֹ.
Regarding the phrase "and his youth is pleasant," Abaye said: This is one about whom no bad reputation went out in his youth.
״הָיְתָה לִּי נַחֲלָתִי כְּאַרְיֵה בַיָּעַר נָתְנָה עָלַי בְּקוֹלָהּ עַל כֵּן שְׂנֵאתִיהָ״, מַאי ״נָתְנָה עָלַי בְּקוֹלָהּ״?
The verse states: "My heritage has become to Me like a lion in the forest; she has raised her voice against Me, therefore I hate her" (Jeremiah 12:8). The Gemara asks: What is the meaning of "she has raised her voice against Me"?
אָמַר מָר זוּטְרָא בַּר טוֹבִיָּה אָמַר רַב, וְאָמְרִי לַהּ אָמַר רַבִּי חָמָא אָמַר רַבִּי אֶלְעָזָר: זֶה שְׁלִיחַ צִבּוּר שֶׁאֵינוֹ הָגוּן הַיּוֹרֵד לִפְנֵי הַתֵּיבָה.
Mar Zutra bar Tuvia said in the name of Rav, and some say Rabbi Chama said in the name of Rabbi Eleazar: This refers to an improper prayer leader who goes down before the Ark to lead the congregation in an arrogant manner.
וְאוֹמֵר לִפְנֵיהֶם עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ.
We learned in the Mishnah: And he says before them twenty-four blessings: the eighteen of every day, and he adds to them another six.
הָנֵי שֵׁשׁ, שֶׁבַע הָוְויָין! כְּדִתְנַן: עַל הַשְּׁבִיעִית הוּא אוֹמֵר ״בָּרוּךְ מְרַחֵם עַל הָאָרֶץ״!
The Gemara asks: These six are actually seven! As we learned in the Mishnah: On the seventh he says, "Blessed is He Who has mercy on the earth"!
אָמַר רַב נַחְמָן בַּר יִצְחָק: מַאי ״שְׁבִיעִית״ — שְׁבִיעִית לָאֲרוּכָּה.
Rav Nachman bar Yitzchak said: What is the meaning of "seventh"? It is the seventh of the long blessings, meaning the seventh blessing of the entire service, which is the extended blessing of Go'el Yisrael.
כִּדְתַנְיָא: בְּ״גוֹאֵל יִשְׂרָאֵל״ מַאֲרִיךְ, וּבְחוֹתָמָהּ הוּא אוֹמֵר: ״מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל״,
As it is taught in a Braisa: In the blessing of "Redeemer of Israel" he lengthens the prayer, and in its conclusion he says: "He Who answered Avraham on Mount Moriah, He shall answer you and hear the voice of your cry on this day. Blessed is the Redeemer of Israel,"
וְהֵן עוֹנִין אַחֲרָיו ״אָמֵן״, וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״תִּקְעוּ בְּנֵי אַהֲרֹן תִּקְעוּ״.
and they answer after him "Amen," and the synagogue sexton says to them: "Blow, sons of Aaron, blow!"
וְחוֹזֵר וְאוֹמֵר: ״מִי שֶׁעָנָה אֶת אֲבוֹתֵינוּ עַל יַם סוּף, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה, בָּרוּךְ זוֹכֵר הַנִּשְׁכָּחוֹת״, וְהֵן עוֹנִין אַחֲרָיו ״אָמֵן״, וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״הָרִיעוּ בְּנֵי אַהֲרֹן הָרִיעוּ״.
And he goes back and 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 is He Who remembers the forgotten," and they answer after him "Amen," and the synagogue sexton says to them: "Sound a teruah, sons of Aaron, sound a teruah!"
וְכֵן בְּכׇל בְּרָכָה וּבְרָכָה, בְּאַחַת אוֹמֵר: ״תִּקְעוּ״, וּבְאַחַת אוֹמֵר: ״הָרִיעוּ״.
And so in each and every blessing, in one he says "Blow" and in one he says "Sound a teruah."
בַּמֶּה דְּבָרִים אֲמוּרִים — בִּגְבוּלִין, אֲבָל בַּמִּקְדָּשׁ אֵינוֹ כֵּן, לְפִי שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ.
In what case are these words said? In the provinces. But in the Beis HaMikdash it is not so, because they do not answer "Amen" in the Beis HaMikdash.
וּמִנַּיִן שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ — שֶׁנֶּאֱמַר: ״קוּמוּ בָּרְכוּ אֶת ה׳ אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבֹדֶךָ וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״.
And from where do we know that they do not answer "Amen" in the Beis HaMikdash? As it is stated: "Rise up and bless Hashem your Elokim from everlasting to everlasting, and let them bless Your glorious Name, which is exalted above all blessing and praise" (Nehemiah 9:5).
יָכוֹל עַל כׇּל בְּרָכוֹת כּוּלָּן לֹא תְּהֵא אֶלָּא תְּהִלָּה אַחַת — תַּלְמוּד לוֹמַר: ״וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״ — עַל כׇּל בְּרָכָה תֵּן לוֹ תְּהִלָּה.
One might think that for all the blessings together there should only be one praise; therefore the verse states: "exalted above all blessing and praise" — for each and every blessing, give Him praise with a full response.
וְאֶלָּא בַּמִּקְדָּשׁ מַהוּ אוֹמֵר? ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וְעַד הָעוֹלָם. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל״.
But rather, in the Beis HaMikdash, what does he say at the end of the blessing? "Blessed is Hashem, the Elokim of Israel, from everlasting to everlasting. Blessed is the Redeemer of Israel."
וְהֵן עוֹנִין אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״.
And they answer after him: "Blessed be the Name of His glorious kingdom forever and ever."
וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״תִּקְעוּ הַכֹּהֲנִים בְּנֵי אַהֲרוֹן תִּקְעוּ״,
And the synagogue sexton says to them: "Blow, Kohanim, sons of Aaron, blow!"
וְחוֹזֵר וְאוֹמֵר: ״מִי שֶׁעָנָה אֶת אַבְרָהָם בְּהַר הַמּוֹרִיָּה, הוּא יַעֲנֶה אֶתְכֶם וְיִשְׁמַע בְּקוֹל צַעֲקַתְכֶם הַיּוֹם הַזֶּה. בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל זוֹכֵר הַנִּשְׁכָּחוֹת״,
And he goes back and says: "He Who answered Avraham on Mount Moriah, He shall answer you and hear the voice of your cry on this day. Blessed is Hashem, the Elokim of Israel, Who remembers the forgotten,"
וְהֵם עוֹנִים אַחֲרָיו: ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״, וְחַזַּן הַכְּנֶסֶת אוֹמֵר לָהֶם: ״הָרִיעוּ, הַכֹּהֲנִים בְּנֵי אַהֲרֹן, הָרִיעוּ וְכוּ׳״,
and they answer after him: "Blessed be the Name of His glorious kingdom forever and ever," and the synagogue sexton says to them: "Sound a teruah, Kohanim, sons of Aaron, sound a teruah, etc."
וְכֵן בְּכׇל בְּרָכָה וּבְרָכָה, בְּאַחַת אוֹמֵר ״תִּקְעוּ״ וּבְאַחַת אוֹמֵר ״הָרִיעוּ״, עַד שֶׁגּוֹמֵר אֶת כּוּלָּן.
And so in each and every blessing, in one he says "Blow" and in one he says "Sound a teruah," until he finishes all of them.
וְכָךְ הִנְהִיג רַבִּי חֲלַפְתָּא בְּצִפּוֹרִי, וְרַבִּי חֲנַנְיָה בֶּן תְּרַדְיוֹן בְּסִיכְנִי,
And this was the practice led by Rabbi Chalafta in Tzippori, and Rabbi Chananya ben Teradyon in Sichni.
וּכְשֶׁבָּא דָּבָר לִפְנֵי חֲכָמִים, אָמְרוּ: לֹא הָיוּ נוֹהֲגִין כֵּן אֶלָּא בְּשַׁעֲרֵי מִזְרָח וּבְהַר הַבַּיִת.
And when the matter came before the Sages, they said: They only practiced this manner of blowing at the Eastern Gates and on the Temple Mount, but not in the provinces.
וְאִית דְּאָמְרִי, כִּדְתַנְיָא: אוֹמֵר לִפְנֵיהֶן עֶשְׂרִים וְאַרְבַּע בְּרָכוֹת, שְׁמוֹנֶה עֶשְׂרֵה שֶׁבְּכָל יוֹם, וּמוֹסִיף עֲלֵיהֶן עוֹד שֵׁשׁ.
And some say a different version, as it is taught in a Braisa: He says before them twenty-four blessings: the eighteen of every day, and he adds to them another six.
וְאוֹתָן שֵׁשׁ הֵיכָן אוֹמְרָן? בֵּין ״גּוֹאֵל״ לְ״רוֹפֵא חוֹלֵי״, וּמַאֲרִיךְ בַּגְּאוּלָּה, וְהֵן עוֹנִין אַחֲרָיו ״אָמֵן״ עַל כׇּל בְּרָכָה וּבְרָכָה.
And those six, where does he say them? Between "Redeemer" and "Healer of the sick," and he lengthens the blessing of redemption, and they answer after him "Amen" for each and every blessing.
וְכָךְ הָיוּ נוֹהֲגִין בִּגְבוּלִין.
And this was the practice in the provinces.
אֲבָל בַּמִּקְדָּשׁ, הָיוּ אוֹמְרִים: ״בָּרוּךְ ה׳ אֱלֹהֵי יִשְׂרָאֵל מִן הָעוֹלָם וָעֶד הָעוֹלָם. בָּרוּךְ גּוֹאֵל יִשְׂרָאֵל.״ וְלֹא הָיוּ עוֹנִין אַחֲרָיו ״אָמֵן״.
But in the Beis HaMikdash, they would say: "Blessed is Hashem, the Elokim of Israel, from everlasting to everlasting. Blessed is the Redeemer of Israel." And they would not answer after him "Amen."
וְכׇל כָּךְ לָמָּה? לְפִי שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ,
And why all this? Because they do not answer "Amen" in the Beis HaMikdash.
וּמִנַּיִן שֶׁאֵין עוֹנִין ״אָמֵן״ בַּמִּקְדָּשׁ, שֶׁנֶּאֱמַר: ״קוּמוּ בָּרְכוּ אֶת ה׳ אֱלֹהֵיכֶם מִן הָעוֹלָם עַד הָעוֹלָם וִיבָרְכוּ שֵׁם כְּבוֹדֶךָ וּמְרוֹמַם עַל כׇּל בְּרָכָה וּתְהִלָּה״ — עַל כׇּל בְּרָכָה וּבְרָכָה תֵּן לוֹ תְּהִלָּה.
And from where do we know that they do not answer "Amen" in the Beis HaMikdash? As it is stated: "Rise up and bless Hashem your Elokim from everlasting to everlasting, and let them bless Your glorious Name, which is exalted above all blessing and praise" — for each and every blessing, give Him praise with a unique response.
The sugya begins by explaining the specific placement of ashes on the head, locating it where the tefillin—our holy ornament—are worn, based on the pasuk in Yeshayahu. The Gemara then brings a series of explanations for the fast-day rituals: moving to the city square represents either public humiliation or exile; exposing the Aron Kodesh symbolizes the shame of our hidden sins being revealed; and wearing sackcloth likens us to animals before Hashem. Placing ashes on the Aron reminds us that Hashem is with us in our tzarah, while placing ashes on our heads either represents our own nothingness or invokes the zechus of Akedas Yitzchak. Similarly, visiting the cemetery either symbolizes our own mortality or serves to have the neshamos of the departed plead for mercy on our behalf. Finally, the Gemara discusses the greatness of Har Moriah as the source of Torah instruction and yiras Shamayim, and outlines the order of who delivers the words of reproof, emphasizing that true atonement comes not from the external sackcloth and fasting, but from genuine teshuvah and good deeds, just as we find by the people of Nineveh.
When we find ourselves in a time of tzarah, whether as a community or in our own personal lives, the Gemara in Taanis teaches us a profound secret about Hashem's relationship with us. When the community placed ashes on the Aron Kodesh, it was to declare: 'I am with him in trouble.' Rabbi Zeira would tremble when he saw this, because it reveals that Hashem does not stand distant from our pain; He feels it with us, as if He is right there in the ashes.
But the Gemara also warns us not to get caught up in the external show of pain. The elder would stand before the tzibbur and cry out: 'Our brothers! It is not the sackcloth and fasting that brings salvation, but teshuvah and good deeds.' He pointed to the people of Nineveh, noting that Hashem did not look at their sackcloth, but at their actions—that they actually returned what they had stolen, even tearing down entire buildings to return a single stolen beam.
This is our avodah. We cannot be like someone who immerses in a mikvah while still holding a sheretz (an impure creature) in his hand. If we want our tefillos to pierce the heavens, we must look honestly at what we are holding onto. We must drop the bad habit, the lashon hara, or the dishonesty, and only then turn to Hashem with a broken heart, knowing He is right there weeping with us.
Today, identify one small, improper habit or dishonest practice that you have been holding onto, and make a concrete decision to 'drop the sheretz' by letting it go before you stand to pray Mincha.