The Eddie B. Sit edition and audio series of the Talmud Bavli presents today's study of Gemara Ta'anit, Daf Tet-Zayin. We dedicate today's learning לעילוי נשמת le'ilui nishmat אברהם בן אסתר Avraham ben Ester. May the spirit of the Holy One, blessed be He, bring him peace in the Garden of Eden Ruach Hashem tenichenu beGan Eden. Amen. Additionally, we study today for the complete recovery lirfuah sheleimah of אליהו חיים בן שפיה סופיה Eliyahu Chaim ben Shafia Sofia. May it be Your will, O Lord, to heal him among all the sick of Your people Israel betoch she'ar cholei ammo Yisrael. Amen.
We begin today's daf on Tet-Zayin, amud rishon, starting from the fourth line. The Gemara introduces a mnemonic siman to help remember the statements that will follow: רחוב תיבה ושקים אפר אפר קבורה ומוריה rechov tevah usakkim efer efer kevurah uMoriyah siman. The Gemara then asks: למה יוצאין לרחוב Lama yotzin lerechov? Why do they go out into the street? We previously mentioned the seven fasts instituted due to drought, where they would go out to pray in the city square, meaning outside, lerechov.
The Gemara seeks to understand the reasoning behind this practice. רבי חייא בר אבא Rabbi Chiyya bar Abba explains: to say, זעקנו בצנעה ולא נענינו za'aknu bitzinah velo ne'anenu. We cried out to You, Holy One, blessed be He, in secrecy, and we were not answered, meaning we prayed already in the Beit Knesset and received no response. Therefore, we will humiliate ourselves in public Nivzeh atzmenu befarhesya. Since we were not answered indoors, we will degrade ourselves by going outside, hoping for a response in the rechov.
Conversely, ריש לקיש Resh Lakish offers a different perspective: גלינו Galinu. This is considered exile. The act of leaving the Beit Knesset is a form of exile, and thus let the exile we have experienced serve as a kapparah for us.
The Gemara then asks: מאי בינייהו Mai beina'iyhu? What is the difference between the two reasons? The distinction lies in whether they went from one synagogue to another. According to the first explanation, if they were to go to another Beit Knesset, it would not fulfill the requirement of public humiliation, as that would still be considered bitzinah. However, if they switched synagogues according to the second reasoning, it is still considered a form of exile, as they have moved from their usual place of prayer.
The Gemara continues with another inquiry: ולמה מוציאין את התיבה לרחובה של עיר Velama motzi'in et hatevah lirchovah shel ir? Why do they take the tevah out to the center of the city? רבי יהושע בן לוי Rabbi Yehoshua ben Levi answers: to say, כלי צנוע היה לנו kli tzanua hayah lanu. We had a modest vessel, referring to the tevah that typically remains in the Beit Knesset, and it has now been humiliated due to our sins.
The next question posed by the Gemara is: ולמה מתכסין בשקים Velama mitkassin besakkim? Why do they cover themselves with sackcloth? רש"י Rashi explains that they gird themselves with sackcloth during these fasts. רבי חייא בר אבא Rabbi Chiyya bar Abba responds: to indicate, הרי אנו חשובים כבהמה harei anu chashuvim kebeheimah. We are like animals. This statement reflects the understanding that just as animals lack the capacity for repentance due to their lack of intellect, so too have we diminished ourselves through our sins.
The Gemara further asks: ולמה נותנין אפר מקלה על גבי תיבה Velama notnin efer makleh al gabei tevah? Why do they place ashes on the tevah? רבי יהודה בן פזי Rabbi Yehudah ben Pazi states: to say, עמו אנכי בצרה Imo anochi betzara. This signifies that the Holy One, blessed be He, is with us during our time of distress. Thus, the ashes are placed on the tevah as a symbol of this shared suffering.
Rish Lakish adds that in all their troubles, the Holy One, blessed be He, is also in pain Reish Lakish amar Bechol tzaratam lo tzar. Rabbi Zeira recounts that initially, when he witnessed the rabbis placing ashes on the tevah, his entire body trembled mizda'aza li kulei gufai. This illustrates the profound impact of such a sight, especially upon first witnessing it.
As noted by HaRambam in Hilchot Ta'anit, the reason for placing ashes on the tevah is to amplify the cries of the people, thereby humbling them. Rabbi Zeira's reaction signifies the effectiveness of this practice, as it evokes a deep emotional response.
Continuing, the Gemara asks: ולמה נותנין אפר בראש כל אחד ואחד velama notnin efer berosh kol echad ve'echad? Why do they place ashes on the heads of everyone? There is a disagreement between רבי לוי בר חמא Rebi Levi bar Chama and רבי חנינא Rebi Chanina. One opinion states: הרי אנו חשובים לפניך כאפר Chad amar: Harei anu chashuvim lefanecha ke-efer. We are before You like ashes, indicating our unworthiness. The other opinion states: כדי שיזכור לנו אפרו של יצחק Vechad amar: Kedei she-yizkor lanu efero shel Yitzchak. This is to invoke the memory of the ashes of Isaac, as a plea for mercy.
The Gemara inquires about the practical difference between the two reasons: איכא בינייהו עפר סתם Ika beinaihu afar stam. According to the first reason, any dirt could suffice, as one could say we are humble like the dust. However, if the purpose is to remember the ashes of the binding of Isaac, it specifically requires actual ashes.
The Gemara then raises another question: למה יוצאין לבית הקברות Lama yotzin le-veit hakevarot? The Yerushalmi states that it was customary on these fast days to go to the cemetery. The Gemara seeks to understand the logic behind this custom. Rabbi Levi bar Chama and Rabbi Chanina disagree again. One says: הרי אנו חשובים לפניך כמתים Chad amar: Harei anu chashuvim lefanecha kemetim. This indicates that if we do not repent, we are considered like the dead. The other opinion states: כדי שיבקשו עלינו מתים רחמים kedei sheyivakeshu aleinu metim rachamim. This suggests that the deceased should intercede with God on our behalf.
To further clarify, the Gemara asks: מאי בינייהו mai beinaihu? The distinction lies in whether one is permitted to visit a non-Jewish cemetery. If the reason is that we liken ourselves to the dead, one could visit a non-Jewish cemetery. However, if the purpose is for the dead to pray for us, it would not be appropriate to seek intercession from those who worship idols, as they would not be able to plead for us.
In the context of Tisha B'Av, the Tosafot notes that there was a custom to visit the cemetery, as it is akin to a public fast day. The Gemara then transitions to discuss הר המוריה Har HaMoriya. After discussing the disagreements of Rabbi Levi and Rabbi Chanina, the Gemara inquires further about the significance of Har HaMoriya. This mountain is known as the site where Abraham bound Isaac, as indicated by the verse הר ה' יראה Har Hashem Yiraeh.
The Gemara presents two interpretations of the term Hamoriah. One interpretation, as stated by Rabbi Levi bar Chama, is that it is the mountain from which instruction was given to Israel chad amar har sheyatza mimenu hora'ah l'Yisrael. According to Rashi, this refers to the mountain from which the Torah emanates, as the verse states: כי מציון תצא תורה ki miTzion tetzei Torah. This is where the Sanhedrin convened, and thus it is called Har Hamoriah, the mountain of instruction.
The second interpretation, offered by Rabbi Chanina, is that it is the mountain from which fear emanated for idolaters vechad amar har sheyatza mimenu mora l'ovdei kochavim. This fear arises from the greatness of Israel and Jerusalem, causing the nations to tremble.
Another view presented is that Har Hamoriah refers to Har Sinai, the mountain where the Torah was given, instilling fear in the nations mora l'ovdei kochavim b'matan Torah. The Tosafot elaborates that Har Hamoriah is synonymous with Har Sinai, as both instilled fear in the nations during the giving of the Torah.
The Gemara then states that the mountain is called Moriah on account of the Torah vehar nikra Moriah al shem Torah, as it says in Isaiah: כי מציון תצא תורה ki miTzion tetzei Torah. The Tosafot also notes that Har Hamoriah is identified with Jerusalem, named for its fear-inducing greatness over the nations.
Continuing, the Gemara states: תנו רבנן tanu rabbanan. If there is an elderly scholar, he delivers words of moral instruction divrei musar. On the seventh fast, the Mishnah indicated that the elder would rise to offer words that would penetrate the heart divrei kevushin. The Gemara reiterates: תנו רבנן אם יש זקן אומר זקן tanu rabbanan im yesh zaken omer zaken. If there is an elder, he speaks, and if not, a wise man speaks ve'im lav omer chacham. If neither is available, then a person of stature is chosen ve'im lav omer adam she'tzura.
The Gemara questions this hierarchy: Is it possible that an elder, even if he is not wise, is still considered? Rabbi Abaye clarifies: If there is an elder who is also wise, he speaks amar Abaye hachi ka'amar im yesh zaken vehu chacham omer zaken vehu chacham. If not, a wise man speaks, and if neither is available, then a person of stature is chosen.
Rashi explains that a person of stature ba'al koma is someone tall, whose presence commands respect, allowing the people to listen and accept his words to soften their hearts. The Tosafot elaborates that a person of stature should have a good reputation, while others interpret it as a community leader or a scholar in worldly matters.
Regardless, the message delivered to the people is clear: אחינו לא שק ותענית גורמים אלא תשובה ומעשים טובים גורמים acheinu lo sak v'ta'anit gormim ela teshuvah u'ma'asim tovim gormim. It is not the sackcloth and fasting that cause God to forgive us, but rather our repentance and good deeds.
The Gemara references the people of Nineveh as an example, noting that it does not state that God saw their sackcloth and fasting, but rather their deeds, as they turned from their evil ways vayar ha'Elohim et ma'aseihem ki shavu miderkam hara'ah.
It is noted that the people of Nineveh even tied their animals and prevented them from nursing their young, saying to God: if You do not have mercy on us, we will not have mercy on these creatures im ein ata merachem aleinu ein anu merachamim al elu. This act was to invoke divine mercy, as indicated in the verse: ורחמיו על כל מעשיו verachamav al kol ma'asav.
The Gemara continues: ויקראו אל אלוהים בחזקה veyikre'u el Elohim be'chozka. They called out to God with strength, suggesting that their plea was compelling. The Gemara then asks: What did the people of Nineveh say? They proclaimed before Him: רבונו של עולם Ribono shel Olam, if one who is suffering yields to one who is quick-tempered, then You, the Righteous One, should yield to us, the wicked, and show us mercy.
As they continued to pray, they repented from their evil ways and the theft in their hands veyashuvu ish miderko hara'ah u'min hachamas asher be'kafeihem. The Gemara then questions the significance of the phrase "the theft in their hands." Rabbi Shmuel explains that even if someone stole a beam and built it into a structure, upon repenting, he would dismantle the entire building to return the beam to its rightful owner.
Rabbi Adda bar Ahava illustrates that a person who has a sin in his possession, such as theft, and repents without returning the stolen item, is likened to someone holding a sheretz, a rodent that is tamei. Even if he immerses himself in all the waters of the world, his immersion is not valid as long as he holds the sheretz. Once he discards it, immersion in the waters will be effective.
The Gemara emphasizes that not only must one confess his sin, but he must also abandon it umodeh veozev. This is further underscored by the verse: נשא לבבנו אל כפיים אל אל בשמים veomer nisa levavenu el kapayim el el bashamayim, which implies that we must return from our wrongdoings.
As the Gemara progresses, it notes: עמדו בתפילה מורידים לפני התיבה זקן amdu betefillah moridim lifnei hateivah zaken. The rabbis state: Even if there is an elder and a wise man present, they only bring someone who is accustomed to prayer before the tevah to ensure fluency in the prayers, which is vital for proper supplication.
Rabbi Yehuda adds that a person who has many dependents but no means to provide for them, and who works in the field, is brokenhearted and thus offers heartfelt prayers. The Gemara elaborates on the qualities of a suitable chazan, including a good reputation, humility, and a pleasing voice, as well as expertise in the Scriptures.
The Gemara concludes that the community recognized Rabbi Yitzchak bar Rabbi Ami as the ideal candidate for the role of chazan. The Gemara then clarifies that the phrases describing a person of stature and one who is brokenhearted refer to the same individual, emphasizing the importance of integrity and reputation.
In summary, the Gemara teaches that it is not the external signs of mourning, such as sackcloth and fasting, that invoke divine mercy, but rather sincere repentance and good deeds. This principle is illustrated through the examples of the people of Nineveh and their heartfelt pleas for mercy.