(Mishnah): What is the procedure of fasts? We take the Aron to the street of the city, and put oven ash on the Aron and on the head of the Nasi and on the head of the Av Beis Din, and everyone takes and puts on his head.

The Zaken among them says in front of them humbling words. Our brothers - it does not say about the people of Ninveh that Hash-m saw their sackcloth and their fasts, rather, Hash-m saw their deeds, that they repented from their evil ways;

And it says in the Navi [also] "Kir'u Levavchem v'Al Bigdeichem (tear your hearts, and not your clothes) v'Shuvu El Hash-m Elokeichem.''

(Gemara - R. Chiya bar Ba): Why do they go out to the street? It is to say, consider us like exiles in front of You.

R. Yehoshua ben Levi says, it is because we prayed covertly and we were not answered - therefore, they go outside and are publicized.

(R. Chiya bar Ba): Why do they take the Aron out to the street? It is to say, we had a precious Kli. Our sins caused that it will be disgraced.

(R. Chunah Rabah of Tziporin): Our fathers covered [the Aron] with gold, and we covered it with ashes.

(Rav Yakov Daromiya): Why do they take blow horns? It is to say, it is as if we are bleating like an animal in front of You. (Have mercy on us!)

(R. Levi): Why do they go out between graves? It is to say, we are considered like dead in front of You.

(R. Tanchumah): All of [the punishments] are in [going to the cemetery] - if we are Chayav Misah, we are [considered like] dead. If [we are Chayav] exile, we are [like] exiles. If we are [liable to be] hungry, we are hungry!

(Mishnah): We put oven ash on the Aron.

Source: This is due to "Imo Anochi b'Tzarah.''

R. Ze'irah: Every time I used to see them do so, my body trembled.

In the days of R. Ila, they abandoned the Aron [in the street until Minchah] and entered their houses.

R. Ze'irah: Was it not taught that they did not alternate [guarding the Aron], rather, one person stands and guards the entire day!

R. Yudan bei R. Menasheh and R. Shmuel bar Nachman - one of them said, [we put ashes] in order to recall the merit of Avraham. The other said, it is in order to recall the merit of Yitzchak.

The one who said that it is in order to recall the merit of Avraham, it can be ashes or earth, based on "v'Anochi Afar va'Efer'';

The one who said that it is in order to recall the merit of Yitzchak, we see the ashes of Yitzchak as if they are piled up on the Mizbe'ach. It must be ashes [and not earth].

When R. Yudah bar Pazi went out to a Ta'anis, he would say in front of them "our brothers! Whoever the Shamesh does not reach him [to put ashes on his head], he should take earth and put it on his head.

[Our Mishnah says that they put ashes] on the head of the Nasi. R. Tachlifa of Kisariya said, it is in order to publicize him. One who disgraces himself is unlike one who is disgraced through others.

It says "Yetzei Chasan me'Chedro v'Kalah me'Chupasah'' - "Chasan me'Chedro'' refers to the Aron. "V'Kalah me'Chupasah'' refers to the Torah.

Alternatively, "Yetzei Chasan me'Chedro'' refers to the Nasi. "V'Kalah me'Chupasah'' refers to the Av Beis Din.

R. Chelbo (to R. Yudan ha'Nasi): Go out with us [to the street] and their pain will pass (when they see that the Gedolim are with them. Also, then their Tefilah will be accepted.)

Inference (R. Yosah): The fasts that we do are not [proper] fasts. What is the reason? The Nasi is not with us.

Question: One verse says "Es Pnei ha'Paroches'' (regarding Par Helam Davar of the Tzibur), and one verse says "Es Pnei Paroches ha'Kodesh'' (for Par Helam Davar of a Kohen Gadol)!

Answer #1: R. Acha said that R. Avahu and Rabanan argued about this. One said that if the Nasi (really, the Kohen Gadol) sinned, the greatness is still in its place (it is called Paroches ha'Kodesh). If the Tzibur sinned, the greatness is not in its place.

The other (of R. Avahu and Rabanan): Because the Talmid (the Tzibur) or the teacher (Kohen Gadol) sinned, [i.e. the Korban] goes outside and publicizes it - "v'Hotzi Es ha'Par El mi'Chutz la'Machaneh.'' (This is not another answer to the question. We explained this like PNEI MOSHE.)

Answer #2 (Chizkiyah): The verse hints that whenever there is a [Kohen] Mashi'ach (in Bayis Rishon, until Melech Yoshiyah, when Shemen ha'Mishchah was hidden), there is an Aron (it is called Paroches ha'Kodesh, for it is in front of the Aron), but when there is no Mashi'ach, there is no Aron (Yoshiyah hid also the Aron).

This is like R. Shmuel bar Yana said in the name of R. Acha - there were five matters in which Bayis Sheni lacked what was in Bayis Rishon - fire [from Shamayim], Aron, Urim v'Tumim, Shemen ha'Mishchah and Ru'ach ha'Kodesh;

Source - Question: "V'Ertzeh Bo v'Ikavdah'' - it is written, v'Ikaved, lacking a Hei!

Answer: This alludes to five matters that were in Bayis Rishon and lacking in Bayis Sheni.

A case occurred in which R. Ba bar Zavda, R. Tanchum bar Ila'i and R. Yoshiyah went out to a fast. R. Ba bar Zavda expounded "Nisa Levaveinu El Kapayim'' - is this possible? Can a person put his heart in his hand?!

Rather, what is "Nisa''? We should put our hearts to [examine when there is theft in] our hands, and afterwards [pray] "El Kel ba'Shamayim.''

R. Tanchum bar Ila'i expounded "va'Yikan'u Sarei Yisrael veha'Melech va'Yomru Tzadik Hash-m; u'Vir'os Hash-m Ki Nichna'u Hayah Devar Hash-m El Shemayahu Leimor'' - it does not say Nis'anu (they were afflicted), rather, Nichna'u (they were humbled, and therefore,) "Lo Ashchisam.''

R. Yoshiyah expounded "Hiskosheshu va'Koshu'' - we must correct ourselves before we correct others.

[I say so] because here there are people who said Leshon ha'Ra about me to R. Yochanan! Rather, the entire nation should come to judgment [about their deeds before they come to correct others].

They say that R. Chiyah, R. Isi and R. Imi were there, and went away [so people would think that R. Yoshiyah referred to them, and they would not suspect others. We explained this like PNEI MOSHE.]

(R. Lazar): Three matters [done together] are Mevatel a harsh decree - Tefilah, Tzedakah and Teshuvah;

All three of them are in one verse - "va'Yikan'u Ami Asher Nikra Shmi Aleihem va'Yispalelu'' is Tefilah. "Vi'Yvakshu Panai'' is Tzedakah, like it says "Ani b'Tzedek Echezeh Fanecha.'' "V'Yashuvu mi'Darcheihem ha'Ra'im'' is Teshuvah;

If they did so, what is written there? "Va'Ani Eshma ha'Shamayim v'Eslach l'Chatasam v'Erpa Es Artzam.''

R. Chagai always used to expound this teaching of R. Lazar at a fast.

(R. Lazar): The end of the year is like [the start of] the year. [A parable for this -] from the earth of summer [one knows how to conduct in the] winter (HA'GAON RAV C. KANIEVSKY, SHLITA). If the north wind blows, cover your bricks [lest the rain dissolve them]. (ALEI TAMAR)

Every year in which they do not blow the Shofar at the beginning (e.g. due to Ones), they will blow the Shofar at the end (in fasts, due to afflictions).

Any [year] that is not concerned for (does not guard) its companion's (last year's) Peros, in the end it loses its Peros (they rot);

(R. Acha): And most of the wine will sour. (We explained this like HA'GAON RAV C. KANIEVSKY, SHLITA.)

There were elders in Tziporin, that when the first Revi'ah came, they would smell the earth, and know how much rain will be in the year.

(R. Lazar): "Hacha'Zeh Yihyeh Tzom Evcharehu''?! [It is] only "Yom Anos Adam Nafsho'' - this is not the fast that I desire!

What fast do I desire? "Ha'Lo Zeh Tzom Evcharehu Pate'ach Chartzuvos Resha Hater Agudos Motah...; ha'Lo Paros la'Ra'ev Lachmecha va'Aniyim Merudim Tavi Vayis'';

What is written after this? "Az Tikra va'Shem Ya'aneh...''

(Reish Lakish): It says "v'Ed Ya'aleh Min ha'Aretz'' - if breakage [of the heart, i.e. Teshuvah] rises from below, immediately rain descends.

(R. Berachiyah): It says "Ya'arof ka'Matar Likchi'' - if they bend the backs of their necks in Teshuvah, immediately rain descends.

R. Berachiyah made 13 fasts, and rain did not come. At the end, locusts came. He said in front of [the people] 'our brothers - see what we do! Is this not what the Navi rebukes us "Al ha'Ra Kapayim Leheitiv''? They do evil to each other with their hands, and they request good?!'

The officer asks "where is the bribe to take?'', and the judge seeks payment - pay me, and I will pay (rule in favor of you). "Veha'Gadol Dover Havas Nafsho Hu'' - the king (or Nasi) says [in judgment] what is good for himself.

"Va'Y'absuha'' they made it thick, a braid of sins.

Who will end [the evil]? "Tovam k'Chedek'' - the best of them is like thorns! "Yashar mi'Mesuchah'' - the straightest of them is like thorns! "Yom Metzapecha Pekudascha Va'ah'' - the day that we anticipated relief, locusts came upon us! (We explained this like HA'GAON RAV C. KANIEVSKY, SHLITA.)

"Atah Sihyeh Mevuchasam'' - from this that they wail and cry, rain falls.

(Reish Lakish): People of Ninveh did a Teshuvah of deception! What did they do? R. Chunah said in the name of R. Shimon ben Chalfusa, they stood up calves inside and mothers outside, foals inside and their mothers outside. These were bleating from here, and these were bleating from here;

They said, if You do not have mercy on us, we will not have mercy on them - "Mah Ne'enachah Vehemah Navochu Edrei Vakar...''

(R. Acha): In Araviya they do so.

Question: "Va'Yiskasu Sakim ha'Adam veha'Behemah va'Yikre'u El Elokim b'Chazkah'' - what is "b'Chazkah''?

Answer (R. Shimon ben Chalfusa): (It is with brazenness.) A brazen person defeats a proper person, and all the more so [brazenness helps against Hash-m, who desires] what is good for the world!

"V'Yashuvu Ish mi'Darko ha'Ra'ah u'Min he'Chamas Asher b'Chapeihem'' - R. Yochanan said, what was in their hands they returned. What was in a chest, box or tower they did not return.

It says "Kir'u Levavchem v'Al Bigdeichem v'Shuvu El Hash-m Elokeichem Ki Chanun v'Rachum Hu'' - R. Yehoshua ben Levi said, if you tore your hearts in Teshuvah, you will not tear your clothes, not for your sons, and not for your daughters, rather, [return to] Hash-m Elokeichem. Why? For He is gracious, merciful, slow to anger, great Chesed and reconsiders (retracts from) evil.

Explanation #1 (R. Shmuel bar Nachman citing R. Yonason): It does not say 'Erech Af', rather, "Erech Apayim'' - He is Ma'arich Ru'ach with Tzadikim (delays their reward until the world to come), and Ma'arich Ru'ach with Resha'im (delays their punishment).

Explanation #2 (R. Acha citing R. Tanchum bei R. Chiyah R. Yochanan): It does not say 'Erech Af', rather, "Erech Apayim'' - He is Ma'arich Ru'ach before collecting (due punishment). Once He began collecting, He is Ma'arich Ru'ach and collects [over a period of time].

(R. Chaninah): One who says that Hash-m is a Vatran (overlooks Aveiros), his innards Yisvatrun! (PANIM YAFOS Vayikra 5:4 - one should consider his innards like Kodesh, and not fast (Bavli Ta'anis 11a). However, if one says that Hash-m is a Vatran, he should fast for Teshuvah, and diminish his innards!) Rather, He is Ma'arich Ru'ach and [if the person does not repent] collects what is due to Him.

(R. Levi): What is "Erech Apayim''? He distances (delays) anger. [A parable for this is] a king who had two harsh legions. He said, if they live with me in the city now, people of the city anger me, and [I will command the legions to] stand against them and finish them off!

Rather, I will send them far away, that if people of the city anger me, until I send for [the legions to come, people of the city] will appease me, and I will be appeased;

So ha'Kadosh Baruch Hu said - Af and Chemah are damaging angels. I will send them far away, so if Yisrael anger Me, until I send for them and bring them, Yisrael will repent and I will accept their Teshuvah;

Source: "Ba'im me'Eretz Merchak mi'Ketzei ha'Shamayim...''

(R. Yitzchak): Not only this, rather, they lock in front of them - it says Pose'ach Es Otzaro v'Yotzei Es Klei Za'amo'' - until He opens His storehouse and locks [it, Yisrael can repent, and] His mercy is close [to accept their Teshuvah].

(Beraisa - in the name of R. Meir): "Ki Hinei Hash-m Yotzei mi'Mekomo'' - He goes from Midah to Midah, from Midas ha'Din to Midas ha'Rachamim on Yisrael.

It says "Lo Ish Kel va'Ychazev'' - R. Shmuel bar Nachman and Rabanan [argued about this]. R. Shmuel bar Nachman said, [when] Hash-m says that He will do good, Kel is not a man, who speaks falsely;

When He says to do evil - "ha'Hu Amar v'Lo Ya'aseh v'Diber v'Lo Yekimenah.''

Rabanan say, was it not an Ish (Moshe), who made the words of Hash-m as if they are not - "Lamah Hash-m Yechereh Apcha v'Amecha'' (and Hash-m agreed not to destroy Yisrael)?

"V'Lo Ben Adam va'Yisnachem'' - was it not Ben Amram (Moshe) who caused Hash-m to retract - "va'Yinachem Hash-m Al ha'Ra'ah Asher Diber La'asos l'Amo''?

(R. Avahu): If a person will say to you "I am Kel'', he is lying. "I am a [Kosher] person'' - in the end he will retract (Hash-m will send him a test too hard for him. If he says) 'I will ascend to Shamayim', "ha'Hu Amar v'Lo Yekimenah'' (he will not fulfill it. SEFER MASHBI'ACH - this was greatly censored. It refers to "that man'' who claimed to be Divine, and when Beis Din tried him for seducing to idolatry, he said that he is a person, and when the fear of Beis Din passed, he returned to claim Divinity.)

(R. Acha citing Rav): Nowadays, there is no [proper] Ta'anis (without a Nasi, like it says above (8a)).

Question (R. Yosah): This means that these fasts that we do, they are not [proper fasts]?!

R. Acha (to R. Yosah): Rav said that any fast that was not done properly, it says about it "Nasnah Alai b'Kolah Al Ken Senasiha.''