1)

(a)Rav Chisda says that, even those who hold that a parttime (morning) fast is considered a fast, that is only provided one then goes on to fast all day, on which Abaye asks - why that is not considered a regular fast?

(b)We answer that it speaks when he changed his mind - meaning that initially, he had not even meant to fast during the first half of the day either, but that, after something happened to prevent him from eating until midday, he decided that he may as well complete the fast.

2)

(a)Rav Chisda requires one to fast until the end of sunset (i.e. nightfall).

(b)According to Rav Chisda ...

1. ... when the Mishnah in the second Perek states that the Kohanim and Leviyim who were serving in the Beis Hamikdash fasted, but did not complete their fast - it is referring, not to the Mitzvah of fasting (from which they were absolved), but to the obligation of sharing in the suffering of the community at least to some extent, and the same applies to ...

2. ... the Beraisa, which quotes Rebbi Eliezer b'Rebbi Tzadok, whose family once fasted on Tisha b'Av that was postponed until Sunday, (because they descended from San'av ben Binyamin), but did not complete their fast.

(c)Rebbi Eliezer b'Rebbi Tzadok's family was a descendent of San'av ben Binyamin - for whom the tenth of Av was a Yom Tov, due to the fact that that was their day to donate firewood to the Beis Hamikdash.

(d)In spite of the futility of fasting for part of the day only, Rebbi Yochanan would sometimes undertake to fast until he arrived home (even if that was in the middle of the day) - in order to avoid having to eat with the Nasi, who would invite him to join him for a meal (and for whatever reason, it did not suit him to do so).

3)

(a)According to Shmuel, a fast that one did not undertake the day before, is not considered a fast. If one nevertheless went ahead and fasted it is about as valuable as the air in a blownup pair of bellows.

(b)According to Rav, one must accept the fast at the previous Minchah-time. Shmuel says - that one must actually accept it during Tefilas Minchah, at the end of the Amidah (or during 'Shomei'a Tefilah).

(c)Rav Yosef initially interprets the words (describing which fast overrides the YamimTovim listed in Megilas Ta'anis and which one does not) 'Mekadmas Dena Yeisir'- to mean that if one accepted the Neder to fast during Minchah (like Shmuel).

(d)Rav (who reads the word 'Ye'aser') counters his proof by emending Yeisir to Ye'aser, implying that the undertaking takes effect whether it was made during Tefilas Minchah or not.

4)

(a)Rebbi Chiya and Rebbi Shimon bar Rebbi argue over this point too. One of them said 'Yeisir'; the other 'Ye'aser'.

(b)The latter is based on a Beraisa, which discusses someone who undertakes (using the word 'Ye'aser') to fast every Monday and Thursday in the year, and one of the Yamim Tovim falls on a Monday or on a Thursday. He must nevertheless fast - if his undertaking preceded the instigation of the Yom Tov. But not if the Yom Tov came first.

5)

(a)According to Rebbi, on all fastdays that begin in the morning, one is permitted to eat and drink until dawn-break; according to Rebbi Elazar b'Rebbi Shimon - until the cock crows the first timed (even if this occurs before dawn-break).

(b)According to Abaye (or Rava), even Rebbi will agree - that once he has finished his meal, he is forbidden to eat again.

(c)The Beraisa, which says 'Gamar v'Amad (from his meal), Harei Zeh Ochel' - speaks when even though one finished eating, the table has not yet been removed (bearing in mind that, in former times, each person would eat by his own little table).

(d)Others quote Rava as saying that once he has slept, he is forbidden to eat when he wakes up. The Beraisa, which says 'Yashan v'Amad (from his sleep), Harei Zeh Ochel' - speaks who was Misnamnem (dozing, but not sleeping).

(e)Rav Ashi defines 'Misnamnem' as - 'half-asleep', 'half-awake', who answers when he is called and can even answer simple questions regarding what he did, but who is not yet sufficiently wide-awake to give reasons as to why he did it.

6)

(a)Someone who undertakes to fast a private fast is forbidden to wear shoes because of the Safek as to whether he accepted to fast a Ta'anis Yachid (a private fast [i.e. the middle fasts when there is no rain, which the Mishnah is currently discussing]) or a Ta'anis Tzibur (i.e. with the stringencies of a Ta'anis Tzibur [i.e. the last set of fasts discussed there]).

(b)Rabah bar Rav Shilo suggests that one avoids this dilemma - by specifically undertaking to fast a Ta'anis Yachid (rather than just to fast).

(c)When the Rabbanan told Rav Sheishes that other Rabbanan wore shoes during a Ta'anis Tzibur - he was angry. 'Perhaps they also eat', he exclaimed!

(d)Rav Sheishes disagrees with Shmuel - who says that, with the exception of Tisha b'Av, there is no Ta'anis Tzibur in Bavel (nowadays we hold like Shmuel).

7)

(a)Abaye and Rava used to wear lightweight shoes on a Ta'anis Tzibur - Mereimar and Mar Zutra used to switch their right and left shoes.

(b)The Rabanan of Rav Ashi's Beis Hamedrash wore their shoes in the normal manner - because they held like Shmuel.

8)

(a)Rav Yehudah Amar Rav said 'Loveh Adam Ta'aniso u'Pore'a' - meaning that someone who took upon himself a voluntary fast may eat in the course of the day and fulfill his obligation to fast on another day instead.

(b)Shmuel made light of Rav's ruling, according to ...

1. ... the first Lashon - because it is not a Neder, but merely an undertaking to cause himself Tza'ar. If he is able to do so, well and good; but if he is not, then why should he is under no obligation to carry it out.

2. ... the second Lashon - he expressed surprise that it even needed to be said, since there is no reason for it to be any worse than a Neder, which a person may fulfill whenever it suits him.

(c)Rav Yehoshua Brei d'Rav Idi declined to eat by Rav Asi, because he had undertaken to fast. He did not 'borrow his fast' like Rav said - because the fast in question was a Ta'anis Chalom (due to a bad dream that he had dreamt the night before), and such a fast is effective only if one fasts immediately on the following day, says Rav Chisda, but not if one postpones it ...

(d)... even if it means fasting on Shabbos, Rav Yosef adds.

9)

(a)If the first set of public fast-days (after Rosh Chodesh Kislev) passed and no rain came, Beis Din initiated three more public fasts. Besides the fact that they begin already at night and that work is forbidden, the four other differences between the two sets of fasts are - that by the second set, bathing, anointing, wearing shoes and marital relations are forbidden too.

(b)Beis Din also order - the bathhouses shut.

(c)Should the rain still not fall, Beis Din initiate - seven more fasts (a total of thirteen).

(d)The two additional stringencies that they now added that were not previously practiced are blowing the Shofar and shutting the shops.

(e)They partially-opened the shops close to nightfall - on Monday, but completely on Thursday (because of Kavod Shabbos).

10)

(a)If, after these thirteen public fasts, there was still no rain, they initiated various stringencies. Besides cutting down on business ventures, building and planting trees (which will be explained later) - they also forbade betrothals, weddings and greeting people.

(b)The Yechidim continue to fast - until the end of Nisan (if necessary).

(c)They also extend the prohibition of greeting until then - like people who are scolded by Hash-m.

(d)The Tana say that rain that comes after the termination of Nisan is a curse (as Shmuel ha'Navi taught).

11)

(a)It seems strange to include work among the prohibitions of the last set of fasts - seeing as work is not a physical pleasure.

(b)Rav Chisda Amar Rav Yirmeyahu bar Aba learns that it is nevertheless prohibited - from the Pasuk "Kadshu Tzom Kir'u Atzarah Isfu Zekenim ka'Atzeres", where the Navi compares fast-days to Yom Tov (Atzeres), to teach us that, just as Melachah is forbidden on Yom Tov, so too, is it forbidden on fastdays.

(c)To explain why the fast nevertheless begins only in the morning, and not at nighttime (like Yom Tov) - Rebbi Zeira points to the fact that the Navi adds "Isfu Zekenim", and the elders gathered only in the day.

(d)We initially think that the elders gather together in the afternoon (in which case the fast ought to begin at midday). Rav Shisha brei d'Rav Idi however, cites Rav Huna - who says that it is in the morning of a fast that the elders would gather to look into the spiritual affairs of the town, and not in the afternoon.

12)

(a)Seeing as they would spend the morning of a Ta'anis Tzibur looking into the spiritual affairs of the community (see Rosh, Si'man 18), they would then spend ...

1. ... the first half of the afternoon - Leining in the Torah and in the Navi (the Haftarah).

2. ... the second half of the afternoon - crying out to Hash-m for mercy.

(b)We know that they did self-introspection in the morning, and Lein and pray for Divine mercy in the afternoon, and not the reverse - from Ezra, who, the Pasuk records, got up from his fast and Davened at Minchah Gedolah (half an hour after midday).