The Gemara Taanit Daf Yud Het begins by discussing the order of fast days. The series of fasts mentioned in the first chapter applies when the first period of rain has passed without any precipitation. However, if the crops are growing abnormally, for example, if thorns appear, then a more severe level of response is immediately initiated. This means blowing the shofar and observing the most stringent fasts, akin to the final seven fasts in the established sequence. This immediate emergency response is also triggered if there is a forty-day gap between rains, as this is considered a plague of drought.
Similarly, if the rain is intermittent—benefiting trees but not crops, or crops but not trees, or both but not enough to fill reservoirs—this also constitutes an emergency, requiring an immediate escalation to the highest level of fast days. The discussion then turns to a city that receives no rain while surrounding areas do. This is viewed as a curse, distinguishing that city. In such a case, that specific city must fast and blow the shofar. Its surrounding cities must also fast, but they do not blow the shofar. This is out of concern that residents of the afflicted city might flock to the prosperous ones, depleting their food supply and causing a broader famine. Rabbi Akiva, however, holds that the surrounding cities should blow the shofar but not fast.
The same protocol applies to a city afflicted by pestilence or collapsing buildings: the city itself fasts and blows the shofar, while surrounding cities fast but do not blow the shofar. Again, Rabbi Akiva states that the surrounding cities only blow the shofar and do not fast. What constitutes pestilence? If in a city of five hundred men, three people die on three consecutive days, this ratio indicates pestilence. Anything less is not considered pestilence. The text notes that if pestilence appears in a distant land, such as Spain, the shofar is blown even in Babylonia, because pestilence is a "walking plague" that spreads. Therefore, all who hear of it must prepare to prevent it from reaching them.
The Mishnah enumerates specific calamities for which the shofar is blown everywhere, as they are also "walking plagues": blight, a specific crop disease called yarkon, locusts (both arbeh and chasil, which are different types of grasshoppers), wild animals, and war. A story is recounted where elders from Jerusalem decreed a fast because a small amount of blight, the size of an oven's opening, was seen in Ashkelon. They understood that even a small sign of blight could quickly spread. Another fast was decreed when wolves devoured two children in Transjordan. Rabbi Yossi clarifies that the fast was not because the wolves ate the children, but simply because they were seen, as their presence in a populated area is abnormal and alarming.
Certain calamities warrant blowing the shofar even on Shabbat. These include a city surrounded by non-Jews, a river about to overflow, or a ship in distress at sea. Rabbi Yossi explains that blowing the shofar on Shabbat in these cases is for "help" (le'ezrah), not for "crying out" (letza'akah), as crying out is generally avoided on Shabbat. Shimon haTimni adds that even for pestilence, one should blow the shofar on Shabbat, but the Sages did not agree with him. The general rule is that for any trouble that befalls the community, a cry to God is made immediately, except for excessive rains.
The text then relates the famous story of Choni haMe'agel. When asked to pray for rain, he instructed people to bring in their Passover ovens, made of pottery, so they wouldn't be damaged by the impending rain. He prayed, but no rain fell. He then drew a circle, stood inside it, and swore to God that he would not move until God had mercy on His children. Rain began to drizzle. Choni said this was not what he asked for; he wanted rain to fill cisterns, pits, and caves. The rain then came down torrentially. He again stated this was not what he asked for; he desired rain of favor, blessing, and generosity. The rain then fell appropriately, so much so that people in Jerusalem had to seek higher ground. When asked to pray for the rain to stop, Choni replied that they should check if the Even HaTo'in (a large stone on the Temple Mount used for lost and found items) had melted away, implying the rain was still necessary. Shimon ben Shatach sent him a message, saying that if not for Choni’s known righteousness, he would have excommunicated him for his demanding manner of prayer. He likened Choni to a spoiled child who acts impudently before his father, yet whose wishes are granted, quoting the verse, "May your father and mother rejoice, and may she who bore you be glad."
Regarding excessive rains, Rashi clarifies that this does not refer to a situation where one city receives much rain and another none, which is indeed a curse. Rather, it refers to a situation where rains have already fallen in their season, and further rain, while not destructive to crops, is merely inconvenient. For such inconvenience, one does not pray for the rain to stop. The Even HaTo'in, mentioned in the story, was a stone in Jerusalem where people would announce lost and found items, as further detailed in Masechet Bava Metzia.
The Mishnah continues: If people were fasting and rain fell before sunrise, they do not need to complete the fast. If rain fell after sunrise, they must complete it. Rabbi Eliezer states that if rain falls before midday, they do not complete the fast; if after midday, they complete it. A story illustrates this: a fast was decreed in Lod, and rain fell before midday. Rabbi Tarfon instructed the people to go eat, drink, and make a holiday. They did so, and in the afternoon, they recited the Hallel HaGadol, praising God who "gives bread to all flesh, for His kindness endures forever."
The Gemara notes a contradiction: the Mishnah states that the order of fasts applies if rain has not fallen by the first period, but a Baraita says that one only begins to ask for rain during the first two periods, and fasts only in the third. Rav Yehuda resolves this by explaining that the Mishnah refers to a situation where the first, second, and third periods of rain have passed without precipitation. However, if rain fell in the first period, but the seeds were planted and did not sprout, or sprouted abnormally, then an immediate emergency response is triggered. Rav Nachman clarifies that this immediate response applies specifically when crops grow abnormally, not merely when they dry up. If they only dried, it would be too late to pray for their recovery, rendering the prayer futile. However, if they grew abnormally, prayer can still help them return to normal growth. Another interpretation suggests that if they simply dried up, they would naturally recover, so no prayer is needed. The Gemara explores different scenarios of partial or insufficient rain, concluding that each situation warrants a specific level of response based on its severity and potential for recovery.
The Gemara then discusses the forty-day gap between rains, which is termed a "plague of drought." Rav Yehuda, in the name of Rav, explains this as a plague that leads to drought. Rav Nachman distinguishes between types of drought: a "river-to-river drought" (nahara a'nahara batzurta) occurs when one city lacks produce but others have it, and it can be transported by river. This is considered a drought, not a famine, because transport by boat allows for abundance. A "state-to-state drought" (medinata a'medinata) occurs when transport requires donkeys, making it a more severe "famine" (kafna) due to the limited quantity that can be moved. Another explanation for "river-to-river drought" is when a spring dries up, requiring a different spring to be diverted, or waiting for a river to swell. If all rivers in a city dry up, requiring water from another city, this is a more severe famine. Rav Chanina offers a different metric: if a se'ah of wheat costs a sela and is readily available, it's a drought. But if four se'ah cost a sela but are scarce, it's a famine. Rav Yochanan adds that if money is plentiful and produce is expensive (inflation), it's a problem. But if money is scarce and produce is cheap, that's the worst, requiring immediate action, as people cannot afford food even if it's available. Rav Yochanan recalls a time in Tiberias when four se'ah cost a sela, but many suffered from famine because there was no money to buy it.
The Gemara analyzes different rain patterns. Light rain benefits crops but not trees; strong rain benefits trees but not crops. Rain that benefits both but not reservoirs is a moderate amount, insufficient to fill large reserves. What if rain fills reservoirs but benefits neither crops nor trees? Rav Chisda explains this occurs with torrential, excessive rain that floods fields, harming crops and trees, but filling reservoirs. The Tosefta teaches that one cries out for trees near Passover, and for cisterns, pits, and caves even near Sukkot. If there is no drinking water, one cries out immediately. This immediate response involves fasts on Monday, Thursday, and Monday. These decrees apply only within the affected region. The Shulchan Aruch clarifies that if grasses begin to dry, one fasts and cries out until rain falls. If it dries completely, it's too late. If Passover approaches, the time for trees to blossom in Israel, and no rain falls, one fasts and cries out until rain suitable for trees falls, or until their season passes. Similarly, if Sukkot arrives and not enough rain has fallen to fill reservoirs, one fasts until sufficient rain for reservoirs falls. If there is no drinking water at any time, even in summer, one fasts for rain.
The Gemara then discusses "askara" (a throat affliction causing death). If it is deadly, one cries out; if not, one does not. Similarly, for the "govai" (a type of destructive grasshopper), one cries out even if only one is seen, knowing they will multiply. For "chagav" (another type of grasshopper), which is less destructive, Rabban Shimon ben Gamliel agrees that one should also cry out. The Tosefta states that one cries out for trees in all years except the Sabbatical year, because during the Sabbatical year, the produce is ownerless. However, for cisterns, pits, and caves, one cries out even in the Sabbatical year, as drinking water is always essential. Abba Gurya adds that one even cries out for trees in the Sabbatical year, as their produce provides sustenance for the poor. Rabban Shimon ben Gamliel extends this to include "safichin" (aftergrowths) in the Sabbatical year, as they too provide for the poor. The implication is that safichin are generally forbidden for others, making their availability for the poor a special consideration.
Rabbi Elazar ben Parta states that since the destruction of the Beit HaMikdash, rains have become "shriveled" forever, meaning sporadic and inconsistent. Rabbi Yochanan explains this as rains falling with difficulty, sometimes abundant, sometimes scarce, and sometimes at the right time. When rain falls at the right time, it is like a servant receiving his wages on Sunday, allowing him ample time to prepare his bread properly. When rain does not fall at the right time, it is like a servant receiving wages on Friday, forcing him to bake hastily, resulting in poorly prepared bread. When rains are abundant, it is like a servant receiving all his wages at once, allowing him to grind a large quantity of grain, with the same amount lost to the millstones as if he ground a small amount. When rains are scarce, it is like a servant receiving his wages in small increments, leading to repeated losses each time he grinds a small amount. This analogy also applies to kneading dough, where some dough always sticks to the bowl. Thus, abundant rain minimizes proportional loss. Another analogy for abundant rain is a person mixing cement: with plenty of water, the cement can be mixed perfectly, but with scarce water, it runs out, and the cement cannot be mixed properly.