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1) WHERE TO SAY ANEINU (Cont.)

(a) Support for objection (R. Ashi): We see that the second and third series of fasts were identical in having twenty-four Berachos from the Mishnah:

1. The Mishnah states that the last series were different to the previous series in that the Shofar was blown and the stores were locked.
2. The implication is that they were identical in all other aspects.
3. Suggested objection: Other differences were left out.
4. Refutation: It says that "these were the [only] differences"!
5. Objection: But we know that the difference of the Aron being placed in the street was left out!
6. Refutation: It wasn't left out; it was mentioned in the other Perek.

(b) Objection: If so, we can also say that there is a difference in the number of Berachos, and it wasn't mentioned as it is mentioned in the other Perek.
(c) Question: In conclusion, where does one say Aneinu?
(d) Opinion #1: Between the Berachos of Ge'ulah and Refuah.
(e) Opinion #2: In the Berachah of Shome'a Tefilah.
(f) The Halachah is that it is said in the Berachah of Shome'a Tefilah.

(a) Tana #1: Pregnant and nursing mothers fast in the first set of fasts, but not in the last set.
(b) Tana #2: They fast in the last set of fasts, but not in the first set.
(c) Tana #3: They do not fast in the first or last set of fasts.
(d) (R. Ashi): If we explain that they fasted in the middle set of fasts, we can reconcile all these statements.

(a) The Mishnah states that the last series were different to the previous series in that they were Masri'in and the stores were locked.
(b) (R. Yehudah) Masri'in means that the Shofar was blown.
(c) (R. Yehudah b. R. Shmuel bar Shilas citing Rav) It means that they would cry out with Aneinu.
(d) The presumption is that each does not hold of the other's view.
(e) Question: We see in a Beraisa that in the last set of seven fasts, there were a total of eighteen Hasra'os, and Yericho is the Siman - and Yericho was conquered with Shofaros!?
(f) Answer: All agree that Masri'in refers to Shofar; the dispute is whether it also refers to Aneinu.
(g) Question: We see in a Beraisa that Masri'in only refers to Shofar:

1. For other plagues, such as skin disease, locusts, flies, hornets, mosquitoes, snake and scorpion infestations, they were not Masri'in, only cry out in prayer.

(h) Answer: It is a dispute between Tana'im:

1. (Beraisa) On Shabbos, we are Masri'in for besieged or flooded cities and storm-tossed ships.
2. (R. Yosi) We do so to call aid, but not in prayer.
3. It can't be referring to Shofar, as that is forbidden on Shabbos; it must refer to Aneinu, and we see it is referred to with Masri'in.

4) ADDING MORE FASTS

(a) In the days of R. Yehudah ha'Nasi, thirteen fasts were decreed, which were not answered, so he considered decreeing more.
(b) R. Ami told him not to overburden the community.
(c) R. Aba claimed that R. Ami only said this to avoid fasting himself; rather, for any troubles other than rain, we fast until we are answered.

1. Likewise, a Beraisa states that the sequence of fasts was only said for rain, but for other troubles, we fast until we are answered.

(d) Question: Doesn't this contradict R. Ami?
(e) Answer: It is a dispute between Tana'im:

1. (Rebbi) We don't impose more than thirteen fasts on the community, so as not to overburden them.
2. (R. Shimon b. Gamliel) The reason is that the time for rainfall has passed.

(a) The Bnei Ninveh asked Rebbi: "We who need rain even in midsummer, should we pray for rain like individuals, in Shome'a Tefilah, or as a community, in Birchas ha'Shanim?
(b) He replied that they should pray like individuals.
(c) Question: We see otherwise in a Beraisa:

1. The given order of fasts applies to an era when the seasons function as normal and Yisrael are in their land, but nowadays, it changes according to the needs of the year and the location.

(d) Answer: You can't challenge Rebbi with a Beraisa; he is a Tana and he can argue with it.
(e) Question: In conclusion, where should they ask for rain?
(f) (R. Nachman) In Birchas ha'Shanim.
(g) (R. Sheshes) In the Berachah of Shome'a Tefilah.
(h) The Halachah is that they should say it in Shome'a Tefilah.

(a) The Mishnah said that on Monday, the doors to the stores would be partially opened before dark, and on Thursday, all day, because of Shabbos.
(b) Question: Does this mean that on Thursday they would be partially open all day, or fully open all day?
(c) Answer: We see the latter in a Beraisa:

1. On Monday, the doors to the stores would be partially opened before dark, and on Thursday, they would be fully open all day, because of Shabbos.
2. On Monday, if he had two doors, one should be open and the other closed.
3. If he had chairs blocking the view of his door, it can be left open.

(a) The Mishnah said that if these fasts did not work either, people must decrease business, building, planting...
(b) Building and planting refers to buildings and plantings for pleasure.
(c) Building for pleasure refers to building a house for one's son who is about to marry.
(d) Planting for pleasure refers to planting a tree in honor of the king's new son.

(a) The Mishnah also forbade greeting people in these circumstances.
(b) (Beraisa) Talmidei Chachamim may not greet each other.

1. If greeted by an Am ha'Aretz, one should reply in a low voice.

(c) They should dress and sit as mourners, as excommunicated people, despised by Hashem, until He has mercy upon them.
(d) (R. Elazar) An important person may not prostrate himself in prayer unless he is as certain as Yeshoshua to be answered.
(e) An important person may not wear sackcloth unless he is as certain as Yehoram ben Achav to be answered.
(f) Not everyone is answered by rending their clothes, and not everyone is answered through falling down.

1. Moshe and Aharon were answered by falling on their faces.
2. Yehoshua and Kalev were answered by rending their clothes.
3. Objection: Since it says "*And* Yehoshua", it means that he did both.

(g) Not everyone is answered by bowing down, and not everyone is answered by prostrating themselves.

1. Kings are answered by bowing down.
2. Princes are answered by prostrating themselves.
3. Objection: Since it says "Princes *and* they shall prostrate themselves", it means that they did both.