In this daf, we are zocheh to delve deeper into the halachos of Megillat Ta'anit and the special days when our Chachamim prohibited fasting and eulogizing. The Gemara continues its discussion on whether these prohibitions extend to the days immediately preceding and following these festive dates, analyzing the opinions of Rabbi Yosei and Rabbi Meir. We learn how the calendar's structure, such as whether a month is full or deficient, impacts these halachos.
We also encounter a beautiful and moving story of Hashgacha Pratis during the Roman exile. The Gemara recounts how the wicked Roman empire issued terrible decrees against Torah study, Bris Milah, and Shabbos. Through the wise counsel of a Roman matron, Yehuda ben Shammua and his colleagues cried out to Shamayim in the dark of night, demanding to know why they were treated differently than other nations when we are all children of one Father. Hashem heard their tefillos, the decrees were annulled, and the twenty-eighth of Adar was established as a day of joy.
אֶלָּא לֶאֱסוֹר יוֹם שֶׁלְּפָנָיו, הָכָא נָמֵי — לָא נִצְרְכָה אֶלָּא לֶאֱסוֹר יוֹם שֶׁלְּאַחֲרָיו.
Rather, the mention of the day before was only to prohibit fasting on the day before it. Here too, with regard to the New Moon of Nisan, it is not necessary to mention it except to prohibit eulogizing on the day after it, which is the second of Nisan.
כְּמַאן, כְּרַבִּי יוֹסֵי דְּאָמַר: בֵּין לְפָנָיו וּבֵין לְאַחֲרָיו אָסוּר.
In accordance with whose opinion is this? It is in accordance with Rabbi Yosei, who said: Both on the day before a holiday of Megillas Taanis and on the day after it, it is prohibited to fast and eulogize.
אִי הָכִי בְּעֶשְׂרִים וְתִשְׁעָה נָמֵי — מַאי אִירְיָא דְּהָוֵי יוֹמָא דְּמִקַּמֵּי יוֹמָא דְּמִיתּוֹקַם תְּמִידָא? תִּיפּוֹק לֵיהּ דְּהָוֵה לֵיהּ יוֹמָא דְּבָתַר עֶשְׂרִין וּתְמָנְיָא בֵּיהּ!
The Gemara asks: If so, that we hold like Rabbi Yosei, then with regard to the twenty-ninth of Adar also, why specifically state that it is prohibited because it is the day before the day on which the daily offering was established, which is the New Moon of Nisan? Let him derive it that it is prohibited because it is the day after the twenty-eighth of Adar itself!
דְּתַנְיָא: בְּעֶשְׂרִים וּתְמָנְיָא בֵּיהּ, אֲתָת בְּשׂוֹרְתָּא טָבְתָּא לִיהוּדָאֵי דְּלָא יְעִידוֹן מִן אוֹרָיְיתָא.
As it is taught in a baraita: On the twenty-eighth of Adar, good tidings came to the Jews that they would not be removed from studying the Torah.
שֶׁפַּעַם אַחַת גָּזְרָה מַלְכוּת הָרְשָׁעָה שְׁמָד עַל יִשְׂרָאֵל שֶׁלֹּא יַעַסְקוּ בַּתּוֹרָה, וְשֶׁלֹּא יָמוּלוּ אֶת בְּנֵיהֶם, וְשֶׁיְּחַלְּלוּ שַׁבָּתוֹת.
For once, the wicked empire of Rome decreed a decree of destruction upon Israel, that they should not occupy themselves with the Torah, and that they should not circumcise their sons, and that they should desecrate Shabbos.
מָה עָשָׂה יְהוּדָה בֶּן שַׁמּוּעַ וַחֲבֵרָיו? הָלְכוּ וְנָטְלוּ עֵצָה מִמַּטְרוֹנִיתָא אַחַת שֶׁכׇּל גְּדוֹלֵי רוֹמִי מְצוּיִין אֶצְלָהּ.
What did Yehuda ben Shammua and his colleagues do? They went and took counsel from a certain matron whose company all the prominent people of Rome frequent.
אָמְרָה לָהֶם: עִמְדוּ וְהַפְגִּינוּ בַּלַּיְלָה.
She said to them: Arise and cry out in protest at night.
הָלְכוּ וְהִפְגִּינוּ בַּלַּיְלָה, אָמְרוּ: אֵי שָׁמַיִם! לֹא אַחִים אֲנַחְנוּ, לֹא בְּנֵי אָב אֶחָד אֲנַחְנוּ, לֹא בְּנֵי אֵם אַחַת אֲנַחְנוּ? מָה נִשְׁתַּנֵּינוּ מִכׇּל אוּמָּה וְלָשׁוֹן שֶׁאַתֶּם גּוֹזְרִין עָלֵינוּ גְּזֵירוֹת רָעוֹת!
They went and cried out at night, saying: O Heaven! Are we not brothers? Are we not children of one father? Are we not children of one mother? How are we different from every other nation and tongue that you decree evil decrees upon us?
וּבִטְּלוּם, וְאוֹתוֹ יוֹם עֲשָׂאוּהוּ יוֹם טוֹב.
And the Romans annulled them, and they made that day a holiday on which fasting and eulogizing are prohibited.
אָמַר אַבָּיֵי: לֹא נִצְרְכָה אֶלָּא לְחֹדֶשׁ מְעוּבָּר.
Abaye said in resolution: It is not necessary to mention the New Moon of Nisan to prohibit the twenty-ninth of Adar except for a full month of Adar, which has thirty days. In that case, the thirtieth of Adar is prohibited only because it is the day before the New Moon, and not because it follows the twenty-eighth.
רַב אָשֵׁי אָמַר: אֲפִילּוּ תֵּימָא לְחוֹדֶשׁ חָסֵר, כׇּל שֶׁלְּאַחֲרָיו — בְּתַעֲנִית אָסוּר, בְּהֶסְפֵּד מוּתָּר. וְזֶה, הוֹאִיל וּמוּטָל בֵּין שְׁנֵי יָמִים טוֹבִים — עֲשָׂאוּהוּ כְּיוֹם טוֹב עַצְמוֹ, וַאֲפִילּוּ בְּהֶסְפֵּד נָמֵי אָסוּר.
Rav Ashi said: Even if you say we are referring to a deficient month of twenty-nine days, the explanation is: Any day that is after a holiday of Megillas Taanis is prohibited for fasting, but permitted for eulogizing. But this day, the twenty-ninth of Adar, since it lies between two holidays—the twenty-eighth of Adar and the New Moon of Nisan—the Sages made it like a holiday itself, and even for eulogizing it is also prohibited.
אָמַר מָר: מִתְּמָנְיָא בֵּיהּ וְעַד סוֹף מוֹעֲדָא אִיתּוֹתַב חַגָּא דְשָׁבוּעַיָּא, דְּלָא לְמִיסְפַּד.
The Master said above in Megillas Taanis: From the eighth of Nisan until the end of the festival of Pesach, the festival of Shavuos was restored, so as not to eulogize.
לְמָה לִי לְמֵימַר מִתְּמָנְיָא בֵּיהּ? לֵימָא מִתִּשְׁעָה בֵּיהּ, וּתְמָנְיָא גּוּפֵיהּ אָסוּר, דְּהָוֵה לֵיהּ יוֹם דְּאִיתּוֹקַם בֵּיהּ תְּמִידָא!
The Gemara asks: Why do I need to say: From the eighth of Nisan? Let him say: From the ninth of Nisan, and the eighth itself will be prohibited anyway, as it is the day on which the daily offering was established, which is the final day of that eight-day dedication period!
כֵּיוָן דְּאִילּוּ מִקְּלַע לֵיהּ מִילְּתָא וּבַטְּלִינֵּיהּ לְשִׁבְעָה — תְּמָנְיָא גּוּפֵיהּ אָסוּר, דְּהָוֵה לֵיהּ יוֹם קַמָּא דְּאִיתּוֹתַב בֵּיהּ חַגָּא דְשָׁבוּעַיָּא.
The Gemara answers: Since if an event happened and they annulled the seven days of the daily offering dedication, the eighth itself would still be prohibited, as it is the first day on which the festival of Shavuos was restored.
הַשְׁתָּא דְּאָתֵית לְהָכִי, עֶשְׂרִים וְתִשְׁעָה נָמֵי: כֵּיוָן דְּאִילּוּ מִיקְּלַע מִילְּתָא וּבַטְּלִינֵּיהּ לְעֶשְׂרִים וּתְמָנְיָא — עֶשְׂרִין וְתִשְׁעָה גּוּפֵיהּ אָסוּר, דְּהָוֵה לֵיהּ יוֹם דְּמִקַּמֵּי יוֹמָא דְּאִיתּוֹקַם תְּמִידָא.
The Gemara notes: Now that you have arrived at this reasoning, with regard to the twenty-ninth of Adar also we can say: Since if an event happened and they annulled the twenty-eighth of Adar, the twenty-ninth itself would still be prohibited, as it is the day before the day on which the daily offering was established.
אִיתְּמַר, רַב חִיָּיא בַּר אַסִּי אָמַר רַב: הֲלָכָה כְּרַבִּי יוֹסֵי, וּשְׁמוּאֵל אָמַר: הֲלָכָה כְּרַבִּי מֵאִיר.
It was stated that there is a dispute among Amora'im: Rav Chiyya bar Ashi said that Rav said: The halacha is in accordance with Rabbi Yosei, that both the day before and the day after are prohibited. And Shmuel said: The halacha is in accordance with Rabbi Meir, that the day before is prohibited but the day after is permitted.
וּמִי אָמַר שְׁמוּאֵל הָכִי? וְהָתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: וּמָה תַּלְמוּד לוֹמַר ״בְּהוֹן״ ״בְּהוֹן״ שְׁתֵּי פְעָמִים — לוֹמַר לָךְ שֶׁהֵן אֲסוּרִין, לִפְנֵיהֶן וּלְאַחֲרֵיהֶן מוּתָּרִין. וְאָמַר שְׁמוּאֵל: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.
The Gemara asks: And did Shmuel actually say this? But isn't it taught in a baraita: Rabban Shimon ben Gamliel says: Why does the verse teach 'on them', 'on them' two times? To tell you that they themselves are prohibited, but the days before them and after them are permitted. And Shmuel said: The halacha is in accordance with Rabban Shimon ben Gamliel! How then could Shmuel say the halacha is like Rabbi Meir?
מֵעִיקָּרָא סָבַר: כֵּיוָן דְּלֵיכָּא תַּנָּא דְּמֵיקֵל כְּרַבִּי מֵאִיר, אָמַר הֲלָכָה כְּרַבִּי מֵאִיר. כֵּיוָן דְּשַׁמְעֵיהּ לְרַבָּן שִׁמְעוֹן דְּמֵיקֵל טְפֵי, אָמַר: הֲלָכָה כְּרַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל.
The Gemara answers: Initially, he thought: Since there is no Tanna who is as lenient as Rabbi Meir, he said the halacha is like Rabbi Meir. Once he heard that Rabban Shimon ben Gamliel is even more lenient, as he permits even the day before, Shmuel said: The halacha is in accordance with Rabban Shimon ben Gamliel.
וְכֵן אָמַר בָּאלִי אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי יוֹסֵי.
And so Bali said that Rabbi Chiyya bar Abba said that Rabbi Yochanan said: The halacha is in accordance with Rabbi Yosei.
אֲמַר לֵיהּ רַבִּי חִיָּיא לְבָאלִי: אַסְבְּרַהּ לָךְ, כִּי אָמַר רַבִּי יוֹחָנָן הֲלָכָה כְּרַבִּי יוֹסֵי — אַדְּלָא לְהִתְעַנָּאָה.
Rabbi Chiyya said to Bali: Let me explain it to you. When Rabbi Yochanan said the halacha is like Rabbi Yosei, he meant only with regard to not fasting on the day before, but not with regard to eulogizing.
וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָאָמַר רַבִּי יוֹחָנָן: הֲלָכָה כִּסְתַם מִשְׁנָה.
The Gemara asks: And did Rabbi Yochanan actually say this? But didn't Rabbi Yochanan say: The halacha is in accordance with an unattributed Mishnah?
וּתְנַן: אַף עַל פִּי שֶׁאָמְרוּ מַקְדִּימִין וְלֹא מְאַחֲרִין, מוּתָּרִין בְּהֶסְפֵּד וְתַעֲנִית.
And we learned in an unattributed Mishnah in Megillah: Even though they said that we bring forward the reading of the Megillah and do not delay it, those days are permitted for eulogizing and fasting.
אֵימַת? אִילֵּימָא בְּנֵי חֲמֵיסַר וְקָא קָרוּ לֵיהּ בְּאַרְבֵּיסַר, וּמִי שְׁרֵי?
The Gemara analyzes this: When is this referring to? If we say it refers to the residents of the fifteenth of Adar, walled cities, and they read it on the fourteenth, is it permitted to fast and eulogize on that day?
וְהָכְתִיב בִּמְגִילַּת תַּעֲנִית: יוֹם אַרְבָּעָה עָשָׂר בּוֹ וְיוֹם חֲמִשָּׁה עָשָׂר בּוֹ, יוֹמֵי פּוּרַיָּא אִינּוּן דְּלָא לְמִיסְפַּד בְּהוֹן.
But isn't it written in Megillas Taanis: The fourteenth day of it and the fifteenth day of it are the days of Purim, on which it is prohibited to eulogize?
וְאָמַר רָבָא: לֹא נִצְרְכָא, אֶלָּא לֶאֱסוֹר אֶת שֶׁל זֶה בָּזֶה וְאֶת שֶׁל זֶה בָּזֶה.
And Rava said: This is necessary only to prohibit that of this day on that day, and that of that day on this day, meaning both days are prohibited for everyone.
וְאֶלָּא, בְּנֵי אַרְבֵּיסַר וְקָא קָרֵי לֵיהּ בִּתְלֵיסַר — יוֹם נִיקָנוֹר הוּא!
Rather, is it referring to the residents of the fourteenth who read it on the thirteenth? But that is the Day of Nicanor, which is a holiday of Megillas Taanis!
וְאֶלָּא, בְּנֵי אַרְבֵּיסַר וְקָא קָרֵי לֵיהּ בִּתְרֵיסַר — יוֹם טוּרְיָינוֹס הוּא!
Rather, is it referring to the residents of the fourteenth who read it on the twelfth? But that is the Day of Trajan, which is also a holiday!
אֶלָּא לָאו, דְּקָא קָרוּ לֵיהּ בַּחֲדֵיסַר, וְקָתָנֵי מוּתָּר בְּהֶסְפֵּד וּבְתַעֲנִית!
Rather, is it not that they read it on the eleventh, which is the day before the Day of Trajan, and it teaches that it is permitted for eulogizing and fasting? This proves that the day before a holiday is permitted, which contradicts Rabbi Yosei!
לָא, בְּנֵי אַרְבָּעָה עָשָׂר, וְקָא קָרוּ לֵיהּ בִּתְרֵיסַר. וּדְקָאָמְרַתְּ יוֹם טֻרְיָינוֹס הוּא — יוֹם טֻרְיָינוֹס גּוּפֵיהּ בַּטּוֹלֵי בַּטְּלוּהּ, הוֹאִיל וְנֶהֶרְגוּ בּוֹ שְׁמַעְיָה וַאֲחִיָּה אֶחָיו.
The Gemara answers: No, it refers to the residents of the fourteenth who read it on the twelfth. And as for what you said, that it is the Day of Trajan—the Day of Trajan itself was annulled, since Shemayah and his brother Achiyah were killed on it.
כִּי הָא ד''רַב נַחְמָן גְּזַר תַּעֲנִיתָא בִּתְרֵיסַר, אֲמַרוּ לֵיהּ רַבָּנַן: יוֹם טוּרְיָינוֹס הוּא!
This is like that incident where Rav Nachman decreed a fast on the twelfth of Adar, and the Rabbis said to him: It is the Day of Trajan!
אֲמַר לְהוּ: יוֹם טוּרְיָינוֹס גּוּפֵיהּ בַּטּוֹלֵי בַּטְּלוּהּ, הוֹאִיל וְנֶהֶרְגוּ בּוֹ שְׁמַעְיָה וַאֲחִיָּה אָחִיו.
He said to them: The Day of Trajan itself was annulled, since Shemayah and his brother Achiyah were killed on it.
וְתִיפּוֹק לֵיהּ דְּהָוֵה לֵיהּ יוֹם שֶׁלִּפְנֵי נִיקָנוֹר!
The Gemara asks: But let him derive that the twelfth is prohibited because it is the day before Nicanor, which is on the thirteenth!
אָמַר רַב אָשֵׁי: הַשְׁתָּא אִיהוּ גּוּפֵיהּ בַּטְּלוּהּ, מִשּׁוּם יוֹם נִיקָנוֹר נֵיקוּם וְנִגְזֹר?
Rav Ashi said: Now, if it itself, the Day of Trajan, was annulled, shall we stand and decree a prohibition on it because of the Day of Nicanor?
מַאי נִיקָנוֹר וּמַאי טוּרְיָינוֹס?
The Gemara asks: What is the story of Nicanor and what is the story of Trajan?
דְּתַנְיָא: נִיקָנוֹר, אֶחָד מֵאִפַּרְכֵי יְוָונִים הָיָה, וּבְכׇל יוֹם וָיוֹם הָיָה מֵנִיף יָדוֹ עַל יְהוּדָה וִירוּשָׁלַיִם, וְאוֹמֵר: אֵימָתַי תִּפּוֹל בְּיָדִי וְאֶרְמְסֶנָּה.
As it is taught in a baraita: Nicanor was one of the Greek generals, and every single day he would wave his hand over Judea and Yerushalayim, and say: When will it fall into my hand so that I may trample it?
וּכְשֶׁגָּבְרָה מַלְכוּת בֵּית חַשְׁמוֹנַאי וְנִצְּחוּם, קָצְצוּ בְּהוֹנוֹת יָדָיו וְרַגְלָיו וּתְלָאוּם בְּשַׁעֲרֵי יְרוּשָׁלַיִם, וְאָמְרוּ: פֶּה שֶׁהָיָה מְדַבֵּר בְּגַאֲוָה, וְיָדַיִם שֶׁהָיוּ מְנִיפוֹת עַל יְרוּשָׁלַיִם — תֵּעָשֶׂה בָּהֶם נְקָמָה.
And when the Hasmonean dynasty overcame and defeated them, they cut off his thumbs and big toes and hung them on the gates of Yerushalayim, and said: The mouth that spoke with pride, and the hands that waved over Yerushalayim—may vengeance be done to them.
מַאי טוּרְיָינוֹס?
The Gemara asks: What is the story of Trajan?
אָמְרוּ: כְּשֶׁבִּקֵּשׁ טוּרְיָינוֹס לַהֲרוֹג אֶת לוּלְיָנוּס וּפַפּוּס אָחִיו בְּלוּדְקִיָּא, אָמַר לָהֶם: אִם מֵעַמּוֹ שֶׁל חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה אַתֶּם — יָבֹא אֱלֹהֵיכֶם וְיַצִּיל אֶתְכֶם מִיָּדִי, כְּדֶרֶךְ שֶׁהִצִּיל אֶת חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה מִיַּד נְבוּכַדְנֶצַּר!
They said: When Trajan sought to kill Lulianus and Pappus his brother in Laodicea, he said to them: If you are from the nation of Chananyah, Mishael, and Azaryah, let your God come and save you from my hand, just as He saved Chananyah, Mishael, and Azaryah from the hand of Nebuchadnezzar!
אָמְרוּ לוֹ: חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה צַדִּיקִים גְּמוּרִין הָיוּ, וּרְאוּיִין הָיוּ לֵיעָשׂוֹת לָהֶם נֵס. וּנְבוּכַדְנֶצַּר מֶלֶךְ הָגוּן הָיָה, וְרָאוּי לַעֲשׂוֹת נֵס עַל יָדוֹ.
They said to him: Chananyah, Mishael, and Azaryah were completely righteous, and they were worthy of having a miracle performed for them. And Nebuchadnezzar was a worthy king, and it was fitting to perform a miracle through him.
וְאוֹתוֹ רָשָׁע, הֶדְיוֹט הוּא, וְאֵינוֹ רָאוּי לַעֲשׂוֹת נֵס עַל יָדוֹ.
But that wicked man, referring to Trajan himself, is a commoner, and he is not fitting to have a miracle performed through him.
וְאָנוּ נִתְחַיַּיבְנוּ כְּלָיָה לַמָּקוֹם, וְאִם אֵין אַתָּה הוֹרְגֵנוּ — הַרְבֵּה הוֹרְגִים יֵשׁ לוֹ לַמָּקוֹם, וְהַרְבֵּה דּוּבִּין וַאֲרָיוֹת יֵשׁ לוֹ לַמָּקוֹם בְּעוֹלָמוֹ שֶׁפּוֹגְעִין בָּנוּ וְהוֹרְגִין אוֹתָנוּ.
And we have become liable to destruction before the Omnipresent, and if you do not kill us, the Omnipresent has many other killers, and the Omnipresent has many bears and lions in His world that can attack us and kill us.
אֶלָּא, לֹא מְסָרָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָדְךָ, אֶלָּא שֶׁעָתִיד לִיפָּרַע דָּמֵינוּ מִיָּדֶךָ. אַף עַל פִּי כֵן הֲרָגָן מִיָּד.
Rather, the Holy One, Blessed be He, has delivered us into your hand only because He is destined to exact punishment for our blood from your hand. Nevertheless, he killed them immediately.
אָמְרוּ: לֹא זָזוּ מִשָּׁם, עַד שֶׁבָּאוּ דְּיוֹפָּלֵי מֵרוֹמִי וּפָצְעוּ אֶת מוֹחוֹ בְּגִיזְרִין.
They said: They did not move from there before commissioners came from Rome and split his brain with clubs.
אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִלָּה בַּחֲמִישִׁי כּוּ׳, אֵין גּוֹזְרִין תַּעֲנִית בְּרָאשֵׁי חֳדָשִׁים כּוּ׳.
We learned in the Mishnah: We do not decree a fast on the community initially on a Thursday, etc., and we do not decree a fast on Roshei Chodashim, etc.
וְכַמָּה הָוְיָא הַתְחָלָה? רַב אַחָא אָמַר: שָׁלֹשׁ. רַבִּי אַסִּי אָמַר: אַחַת.
The Gemara asks: And how much is considered an initiation of fasts? Rav Acha said: Three fasts. Rabbi Assi said: One fast.
אָמַר רַב יְהוּדָה אָמַר רַב: זוֹ דִּבְרֵי רַבִּי מֵאִיר שֶׁאָמַר מִשּׁוּם רַבָּן גַּמְלִיאֵל, אֲבָל חֲכָמִים אוֹמְרִים: מִתְעַנֶּה וּמַשְׁלִים.
Rav Yehuda said that Rav said: This is the opinion of Rabbi Meir, who said it in the name of Rabban Gamliel, but the Sages say: One who accidentally began fasting on Rosh Chodesh fasts and completes his fast.
דָּרֵשׁ מָר זוּטְרָא מִשְּׁמֵיהּ דְּרַב הוּנָא: הֲלָכָה מִתְעַנֶּה וּמַשְׁלִים.
Mar Zutra expounded in the name of Rav Huna: The halacha is that one fasts and completes the fast.
הֲדַרַן עֲלָךְ סֵדֶר תַּעֲנִיּוֹת כֵּיצַד
May we return to you, "Seder Ta'aniyos Keitzad".
סֵדֶר תַּעֲנִיּוֹת אֵלּוּ , הָאָמוּר בִּרְבִיעָה רִאשׁוֹנָה. אֲבָל צְמָחִים שֶׁשָּׁנוּ — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
The order of these fasts mentioned in the previous chapter is said only with regard to the first rainfall. But if crops changed and began to wither, we sound the shofar for them immediately.
וְכֵן שֶׁפָּסְקוּ גְּשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם אַרְבָּעִים יוֹם — מַתְרִיעִין עֲלֵיהֶן, מִפְּנֵי שֶׁהִיא מַכַּת בַּצּוֹרֶת.
And so too, if the rains ceased between one rain and another rain for forty days, we sound the shofar for them, because it is a plague of drought.
יָרְדוּ לַצְּמָחִין אֲבָל לֹא יָרְדוּ לָאִילָן, לְאִילָן וְלֹא לַצְּמָחִין, לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
If rains fell for the crops but did not fall for the trees, or for the trees and not for the crops, or for this and for that but not for the cisterns, ditches, and caves, we sound the shofar for them immediately.
וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְּשָׁמִים, דִּכְתִיב: ״וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ׳״.
And so too, a city upon which rain did not fall, as it is written: "And I caused it to rain upon one city, and upon another city I caused it not to rain; one portion was rained upon, etc."
The Gemara clarifies the status of the twenty-ninth of Adar and the New Moon of Nisan, explaining how these dates function as boundaries for fasting and eulogizing under different calendar configurations. We see a machlokes between Rav and Shmuel regarding the final halacha: Rav rules like Rabbi Yosei, who is machmir and prohibits eulogizing on both the day before and the day after a Megillat Ta'anit holiday, while Shmuel seeks the most lenient ruling possible, ultimately aligning with Rabban Shimon ben Gamliel to permit fasting and eulogizing on both the preceding and succeeding days.
In our daf, we learn of the terrible decrees of the Roman empire, who sought to tear the Yidden away from the Torah, from bris milah, and from the holy Shabbos. In their great distress, Yehuda ben Shammua and his colleagues cried out in the dark of night: "O Heaven! Are we not brothers? Are we not children of one father?" This heartfelt cry, rooted in the deep, unbreakable bond of Jewish brotherhood, pierced the heavens and brought about the salvation of our people.
This teaches us a profound lesson about our own avodah. When we look at another Yid, we must never see a stranger. No matter how far apart we may seem in our daily lives, our external dress, or our backgrounds, we are children of the very same Father. When a fellow Yid is hurting, or when we see someone struggling to connect to the Aibershter, our hearts must cry out with that same deep feeling of family. We are brothers, and we are responsible for one another.
Today, take a moment to look at a fellow Yid with whom you do not normally interact, and consciously remind yourself: "This is my brother, a child of my Father in Heaven." Show them a warm smile, offer a kind word, or say a chapter of Tehillim for someone in need, strengthening the holy bond of ahavas Yisrael that brings Hashem's salvation to us all.