1)

(a)We query Rav Yehudah Amar Rav, when, based on the Pasuk in Iyov "ba'Ra'av Padcha mi'Ma'ves", when he explained that whoever starves himself in time of famine, will be spared from suffering a terrible death -(starvation, because he does not use up all his stocks quickly), by pointing out that the Pasuk ought then to have said "me'Ra'av Padcha mi'Ma'ves"

(b)What he really meant to say therefore was - that as a reward for starving himself ... (i.e. together with the community (even though he has food), he will be spared from suffering a terrible death.

(c)Resh Lakish learns from the Pasuk in Mikeitz "ul'Yosef Yulad Shnei Banim b'Terem Tavo Shenas ha'Ra'av" that it is forbidden to have children in a time of famine.

(d)The exception to this rule is - someone who has had no children (see Tosfos).

2)

(a)According to the Beraisa, if, in time of suffering, someone ignores the community and does not share in their suffering - the two angels who always accompany a person will place their hands on his head and say to him 'So and so who separated from the community, will not witness the consolation of the community'.

(b)Whilst another Beraisa says that someone who goes into his house and indulges whilst the community are starving - will not receive an atonement until he dies.

(c)This is written in connection with Beinonim (ordinary people), whose excuse for behaving in this way is based on the adage 'Eat, drink and be merry, for tomorrow we die' (at least they are afraid of death).

3)

(a)When the Resha'im (who behave in the same way - the Tzadik dies and nobody even cares to ask why he died before the calamity struck..

(b)The reason is - either to prevent him from suffering at the sight, or to prevent him from praying on the Resha'ims' behalf.

(c)We learn the obligation to suffer with the community - from Moshe Rabeinu, who refused to sit on a proper seat, preferring instead to sit on a stone, whilst Yisrael were fighting with Amalek.

4)

(a)Everything that a person does is noted, though who actually does the testifying is a matter of opinion. The various Tana'im learn from the Pasuk ...

1. ... in Chavakuk "Ki Even mi'Kir Tiz'ak, v'Kafis (a halfbrick) me'Etz Ta'anenah" - that it is the stones and the beams of his house that testify against him (the Tana Kama).

2. ... in Tehilim "Ki Mal'achav Yetzaveh Lach" - that it is the two angels who always accompany a person to protect him, who testify (de'Bei Rebbi Shilo).

3. ... in Michah "mi'Shocheves Cheikecha Shemor Pischei Picha" - that it his own Soul that testifies (Rebbi Chidka).

4. ... in Yeshayah "Atem Eidai, Ne'um Hash-m" - that a person's own limbs do the testifying (Yesh Omrim).

5)

(a)We learn from the Pasuk ...

1. ... in Ha'azinu "Kel Emunah" - that just as Hash-m will pay the Resha'im in the World to Come, even for their slightest misdeeds, so too, does He pay the Tzadikim already in this world, even for their slightest misdeeds.

2. ... "v'Ein Avel" - that just as He will pay the Tzadikim in the World to Come, even for their smallest Mitzvos, so too does He pay the Resha'im in this world, even for their smallest Mitzvos. (Note: it is interesting that everyone gets paid in the location of his preference.)

3. ... "Tzadik v'Yashar Hu" that when a person dies, all his deeds are read out to him, and not only is he asked to sign, but he readily admits that Hash-m judged him fairly (as we shall now see).

4. ... in Tehilim "b'Yad Kol Adam Yachtom" - that everyone is asked to sign, agreeing that all the sins that are listed are correct.

5. ... "Lema'an Titzdak b'Dovrecha" - that he admits to all his sins.

(b)Shmuel, who maintains that it is sinful to fast, holds like Rebbi Elazar ha'Kapor who learns from the Pasuk in Naso "v'Chiper me'Asher Chata al ha'Nefesh" that a Nazir is considered a sinner (for voluntarily undertaking to desist from wine).

(c)Shmuel derives from there - that if someone is called a sinner for desisting just from wine, then how much more so someone who fasts voluntarily.

6)

(a)Rebbi Elazar disagrees with Shmuel. According to him - someone who fasts is called holy.

(b)He learns this from the Pasuk "Kadosh Yihyeh Gadeil Pera Se'ar Rosho". Now if someone is called holy because he desists from drinking wine, then how much more so someone who fasts.

(c)According to ...

1. ... Shmuel the Pasuk "Kadosh Yih'yeh ... " pertains to the Nazir's hair, not to the Nazir himself.

2. ... Rebbi Elazar - the Pasuk "v'Chiper me'Asher Chata al ha'Nefesh" - pertains to a Nazir who became Tamei Mes, thereby, negating his Nezirus retroactively (demonstrating that he was not really worthy of the Nezirus vow that he took.

7)

(a)Rebbi Elazar learns from the Pasuk "b'Kirbecha Kadosh" that a person should consider his stomach as if it was holy (see also Tosfos DH 'Ke'ilu', which is probably based on the Pasuk in Terumah, "v'Shachanti b'Socham" - see also Agados Maharsha). Consequently, he should not weaken it by fasting.

(b)When Rebbi Elazar said earlier that someone who fasts is called 'Kadosh'- he was referring to someone who is able to fast without undue difficulty; whereas here he is talking about someone who suffers from fasting.

(c)Resh Lakish has a third opinion about someone who fasts. He learns from the Pasuk in Mishlei "Gomel Nafsho Ish Chesed v'Ocher She'eiro" - that someone who desists from fasting is called a Chasid (a pious person), because he is being cruel to himself by fasting.

(d)According to Rav Sheishes - a Talmid who is fasting should as well throw the food that he saves to a dog (implying that it is not a good thing to do). He holds like the opinions who frown on the concept of fasting (see also Agados Maharsha).

8)

(a)Rebbi Yirmeyahu bar Aba says that there is no Ta'anisTzibur in Bavel other than Tisha b'Av - which means that, with the exception of Tisha b'Av, the obligation to fast begins only in the morning, and that all other prohibitions (such as washing and wearing shoes), do not apply to them.

(b)He also forbade Talmidei Chachamim to fast (private fasts) - because it detracts from their Torah studies.

9)

(a)'Tefilas Ta'anis' is - the Tefilah of 'Aneinu' that we insert in the Amidah.

(b)Rav Huna rules that an individual who undertakes to fast ...

1. ... says Tefilas Ta'anis at Shacharis on the day of his fast after even having eaten during the night (see Tosfos DH 'Lan', as to why the community do not say it nowadays until Minchah).

2. ... does not say it on the day after his fast, even if he did not eat all night following the fast.

(c)Rav Yosef is not certain whether Rav Huna's reason in the latter case, is because he holds that a partial fast is not considered a fast at all, or whether it is considered a fast, only a partial fast does not warrant Tefilas Ta'anis. Abaye maintains that even if a partial fast is considered a fast, and even if a partial fast does warrant Tefilas Ta'anis, he will not say Tefilas Ta'anis in this case - because he did not undertake to fast the day after at the previous Minchah.

10)

(a)When Mar Ukva arrived in Ginzak, they asked him three She'eilos, none of which he was able to answer. They ruled in the Beis Hamedrash that ...

1. ... if someone fasts part of the day - it is considered a Ta'anis, and that one inserts Tefilas Ta'anis in the Amidah.

2. ... earthenware jars of Nochrim that contained wine - are permitted after twelve months (though this does not necessarily apply to other more stringent Isurim).

3. ... during the seven days of the Milu'im - Moshe Rabeinu wore a white linen robe.

(b)Rav Kahanah added that the robe had no hem anywhere, so that nobody could suspect Moshe of walking out with Hekdesh money hidden inside the hem (because the Torah writes in Matos "vi'Heyisem Neki'im me'Hashem umi'Yisrael" meaning that one is obligated to avoid suspicion being cast on oneself).

(c)It must have been Mar Ukva about whom we are speaking, and not Rebbi Akiva, because Rebbi Akiva would not have been stumped by such She'eilos. In addition - it is the way of the Gemara to introduce Tana'im by way of a Beraisa, and not just by mentioning them by name.