1)

(a)Rav Ashi tries to prove from our Mishnah, which differentiates between the second and the third fasts (using a Lashon of 'Mah Eilu') regarding blowing the Shofar and closing the shops only - that regarding the twentyfour Berachos, the second and third set of fasts are the same (as we are currently assuming).

(b)We ...

1. ... initially object to the suggestion 'Tana v'Shiyer' based on the Lashon 'Mah Eilu', suggesting that there are no other distinctions.

2. ... object to the counter-suggestion that the Tana omits 'Teivah' (as we already learned) inasmuch as - Teivah is discussed in the next Parek (and cannot therefore be considered a Shiyur [see Tosfos DH 'Lav']).

(c)This serves as a springboard to revert to the very first answer that we gave above (that even on the first set of fasts the twenty-four Berachos are not said) - because, by the same token, the twenty-four Berachos are discussed in the next Perek too, in which case they may well not be said on the second set of fasts, even though they are said on the third (despite the fact that the distinction is not included in the Beraisa of 'Ein Bein').

2)

(a)We ask 'Mai Havei Alah?' meaning - When in fact, does a Yachid recite 'Aneinu' (as the She'eilah has not yet been resolved).

(b)Rav Shmuel bar Simai and Rav Chiya bar Ashi rules 'between Go'el and Rofei'. Rav Ashi in the name of Rabbi Yanai brei d'Rebbi Yishmael rules in 'Shema Koleinu' ...

(c)... and that is the Halachah.

3)

(a)There are three seemingly contradictory Beraisos. Rav Ashi explains that what the Tana means when he says that pregnant and feeding mothers ...

1. ... fast on the first set of fasts, but not on the last - is that they fast on the three fasts of the second set (which is the first vis-a-vis the third set), because the situation is sufficiently serious to warrant their participation, but not on the third, because it is too much to ask them to fast seven fasts.

2. ... fast on the last set, but not on the first is that they fast on the second set (for the reason that we just explained - which is the last vis-a-vis the first set, but not on the first set, since the situation is not yet that serious.

3. ... fast neither on the first set of fasts nor on the last - is that they fast neither on the first set nor on the third (as we explained).

4)

(a)According to Rav Yehudah, when the Tana says that 'Masri'in' on the third set of fasts, but not on the second, he means that one blows the Shofar. Rav is quoted as saying - that what the Tana means is that they recite 'Aneinu'.

(b)Rav declines to learn like Rav Yehudah - because then, the Tana should have said 'Mari'in' (from the Lashon 'Teru'ah').

(c)We query the initial presumption that the one who explains 'Masri'in' to mean blowing the Shofar, holds that they did not say 'Aneinu', and vice-versa, from a Beraisa, which explains that the last set of fasts consisted of seven fast-days, on which there were eighteen Hasra'os - giving 'Yericho' as a sign by which to remember it.

(d)Now, by Yericho, they blew the Shofar - so how can Rav possibly hold that they said 'Aneinu' but did not blow the Shofar?!

(e)We therefore emend Rav's opinion, in that according to him - 'Masri'in' incorporates reciting 'Aneinu', in addition to blowing the Shofar.

5)

(a)The Beraisa states that, when there are other troubles, 'Lo Hayu Masri'in Ela Tzo'akin'. Besides a plague of locusts, flies, wasps, gnats, snakes and scorpions - the Tana is also referring to a plague of itching.

(b)Gnats cause harm - by flying into one's eyes and nose.

(c)We deduce from the Lashon of 'Lo Hayu Masri'in Ela Tzo'akin' - that since 'Tze'akah' is restricted to crying out verbally, 'Hasra'ah' must be confined to blowing the Shofar - leaving us with a Kashya on our current explanation of Rav.

(d)We basically answer that - even if this Tana bears out the opinion of Rav Yehudah, we have another Tana who concurs with the opinion of Rav (as we shall now explain).

6)

(a)According to the Tana Kama of the Beraisa (which conforms with our previous interpretation of Rav), one cries out ('Masri'in') on Shabbos, if a city is besieged by the enemy, a river is overflowing its banks or a ship is sinking at sea. According to Rebbi Yosi - one cries out for human assistance (for people to come and help), but not for that of Hash-m (Tefilah) ...

(b)... because, since one has no guarantee that one's Tefilah will be effective, one is not permitted to Daven for one's material needs on Shabbos.

(c)We prove from this Beraisa - that 'Masri'in' can also mean to cry out (and not just to blow the Shofar). The Tana cannot mean that one blows Shofar, because Chazal would certainly not waive the Isur of playing instruments for this (seeing as they are able to Daven).

(d)According to Rashi's second explanation, when Rebbi Yosi says 'le'Ezra Aval Lo li'Tze'akah' - he means that people may cry out for Divine assistance at home, but not communally; whereas the Tana Kama permits even communal Tefilah.

7)

(a)In the days of Rebbi Yehudah Nesi'a, after having fasted thirteen fasts (as prescribed by our Mishnah), their particular problem remained unresolved, and Rebbi Yehudah Nesi'a wanted to initiate more fasts. Rebbi Ami objected however - on the grounds that one does not come down too heavily on the community (indeed, the Beraisa gives a limit of thirteen fasts).

(b)Rebbi Aba the son of Rebbi Chiya bar Aba however, overruled Rebbi Ami's objection - on the basis of a statement by Rebbi Yochanan (Rebbi Ami's Rebbe), who said that the Beraisa, which gives a limit of thirteen fasts, is confined specifically to rain. But when it comes to other troubles, one continues to fast as long as necessary, until the trouble has passed.

(c)Rebbi Ami counters the proof from the Beraisa - by citing another Beraisa which cites a Machlokes Tana'im.

(d)Rebbi says that one never decrees more than thirteen fasts on the community, in order not to place too heavy a burden on them. Raban Shimon ben Gamliel disagrees with Rebbi's reason. In his opinion - that is only because the rain season ('Yoreh') has already concluded by the time the fasts come to an end, but with regard to other troubles, one fasts as many fasts as necessary (like Rebbi Aba the son of Rebbi Chiya bar Aba).

8)

(a)One should Daven for a sick person - in 'Shomei'a Tefilah' (see also Ritva).

(b)The people of Ninveh (who needed rain even in midsummer) asked Rebbi whether they should ask for rain in 'Shome'a Tefilah' (like Yechidim) or in 'Birchas ha'Shanim' (like the Tzibur).

(c)The people of Ninveh were different than other individuals, who ask for rain in Birchas ha'Shanim (and not in 'Shome'a Tefilah') - because there, the Yachid is asking for rain when the Tzibur needs rain too, whereas the men of Ninveh were referring to a season when the rest of the world did not require rain.

(d)Rebbi answered them - that they were like Yechidim, and that they had therefore to Daven for rain in 'Shomei'a Tefilah'.

9)

(a)Rebbi Yehudah (in a Beraisa) says that the set fast-days for rain only apply when the years are regular, and when Yisrael are living on their land, but nowadays, everything goes according to the years, and according to the place. When he says ...

1. ... 'when the years are regular - he means when the harvest takes place in Nisan and the seeding in Marcheshvan.

2. ... 'but nowadays, everything goes according to the years' - he means, for example, that it is an exceptionally hot year, when more rain is needed.

3. ... 'according to the place'- like Ninveh, where they need rain even in midsummer. In all of these cases, says Rebbi Yehudah, one asks for rain whenever it is needed.

(b)We make no effort to reconcile Rebbi with Rebbi Yehudah's statement - Rebbi is a Tana, and has the authority to disagree with Rebbi Yehudah.

(c)Rav Nachman and Rav Sheishes argue over this Halachah - the final ruling is that the people of Ninveh and others in similar situations who need rain outside the regular rain season must Daven for rain in the Berachah of 'Shome'a Tefilah', like the Din of Yechidim.

10)

(a)We learned in our Mishnah 'be'Sheni Matin im Chasheichah, uva'Chamishi Kol ha'Yom'. 'be'Sheni Matin im Chasheichah' means - that although the shops were closed for most of the day, towards evening they would partially open (a concession that was restricted to food shops).

(b)'uva'Chamishi Kol ha'Yom' means - that they would leave the shops either partially or fully open the whole of Thursday, in honor of Shabbos.

(c)The correct interpretation is - that they would leave them completely open the whole of Thursday, because we have a Beraisa to that effect.

(d)On the Monday, if ...

1. ... someone had two entrances to his shop - he would open the one and close the other.

2. ... there were seats blocking the view of the doorway of his shop from the street - he would be permitted to leave his shop completely open.

11)

(a)After the third set of fasts, the Tana of our Mishnah forbids ...

1. ... building a house for his son who is about to get married.

2. ... a tree in honor of the son who was just born to the King (from which they would construct a throne on the day that he was anointed); or to a large tree with many low-hanging branches, under which the King would relax.

(b)If unlearned people who were unaware of the prohibition, greeted them - the Talmidei Chachamim would answer them in a soft undertone (for the sake of peace).

(c)During that period - the Talmidei Chachamim would dress and sit like mourners, like people who had been scolded by Hash-m.

12)

(a)When Yehoshua fell on his face after the defeat of Ai, Hash-m, in response, told him to get up and proceed to conquer the land on which Rebbi Elazar comments that, anyone who is uncertain that he will be answered (like Yehoshua was), should not do what he did, in order to avoid ending up in disgrace (because people will mock him; or because it will cause a Chilul Hash-m - Rosh).

(b)When Yisrael suffered a bitter famine - the wicked Yehoram ben Achav rent his clothes, and Hash-m responded by ending the famine.

(c)Rebbi Elazar commented on that - that an important person is not permitted to wear sackcloth unless he knows that he will be answered like Yehoram ben Achav.

13)

(a)By the episode of the spies, Moshe and Aharon fell on their faces and Yehoshua and Kalev tore their clothes. Initially, Rebbi Elazar initially commented - that Moshe and Aharon fell on their faces but did not tear their clothes, and Yehoshua and Kalev tore their clothes but did not fall on their faces.

(b)The problem with that is the extra 'Vav' in the Pasuk "vi'Yehoshua bin Nun ... Kar'u Bigdeihem" - implying that Yehoshua and Kalev tore their clothes in addition to having fallen on their faces.