Siman 576

It has already been explained at the beginning of siman 562 in the name of the Rambam that it is a positive commandment from the Torah regarding any trouble that comes upon the community—to cry out and to sound blasts with trumpets, from the verse "the oppressor who oppresses you—then you shall sound a blast with the trumpets." And it is by the words of the scribes to fast; see there. However, in the Responsa of the Geonim it is stated that they sound the shofar (Ran, first chapter). And so it implies in the Gemara (14a): With what do they sound the blast? With shofars. And so it is in the Yerushalmi, as we say there: In the presence of Rabbi Yosa they would sound the blast on a fast day, meaning with a shofar. Rabbi Yose inquired: and let them sound the blast in his presence with trumpets? And it answers: Have you not heard that trumpets are in the Temple, and there are no trumpets in the provinces; see there. And it must be said that that which they said in Rosh Hashanah (26b) that in the provinces, a place where there is a shofar there are no trumpets, and a place where there are trumpets there is no shofar, implying that there are trumpets in the provinces without a shofar—this is only in a time of war (ibid.). And the Rashba, of blessed memory, wrote that they may sound the blast either with a shofar or with trumpets (Maggid Mishneh).

And in which place do they sound the teruah? According to what is explained in the Gemara (16b) regarding the six blessings that are added during the final fasts for rain. And so too for all troubles, these six blessings are added, as the Tur wrote at the beginning of siman 579, and this is his wording: Every day of the seven final fasts, or other fasts in which they sound the teruah—they act according to this order…, see there. And they sound the tekiah and teruah at the end of every blessing, a tekiah, teruah, tekiah, as the Tur wrote there. But the Rambam in the fourth chapter wrote that only in the Mikdash would they sound after every blessing, but in the provinces they would sound after the prayer. And they do not sound the tekiah but rather sound the teruah with trumpets, and so too in every fast for a communal trouble. (And it is explained in the Gemara there that when the matter came before the sages they said: They did not practice this way except on the Temple Mount, see there, for this also refers to the soundings of the order of the blessings. But according to Rashi and the Tur, it refers only to the response of "Blessed be Hashem...", see there. And so it appears ostensibly from the plain meaning of the sugya, see there.)

And there is one who raised a difficulty: Since from the Torah one sounds a teruah with trumpets or with a shofar at a time of distress, why do we not do so, to blow at a time of distress (Magen Avraham)? And a fast, which is rabbinic, we decree, yet the teruah, which is from the Torah, we do not perform! And it appears to me that it is not a difficulty at all, for we hold like Rashi and the Tur that the blowings are at the end of each and every blessing of the six additional blessings, as will be explained in siman 579. And since there is no communal fast in the diaspora, it follows that there are not these six additional blessings, and there is no place to blow. And even though the blessings are certainly rabbinic and the teruah is from the Torah, nevertheless, since the sages ordained in which place to blow—it follows that when this place is not present, it is impossible to blow. For with "sit and do not act," they can act in such a manner, as is known.

Furthermore, it appears in my humble opinion: that the hatra'ah is not from the Torah except during the time of the Temple. And you should know that this is so, for according to the Yerushalmi that we cited, there are no chatzotzerot except in the Mikdash. And if so, the verse that is written, "and you shall sound a teruah with the chatzotzerot"—perforce it refers only to the time of the Temple. Furthermore: since in that verse it is written, "And when you go to war in your land" (Numbers 10:9), and this is only during the time of the Temple. And all the verses there are only during the time of the sacrifices, as it is written (ibid. 10), "And on the day of your gladness... and you shall blow with the chatzotzerot over your burnt offerings...". And certainly prayer and crying out are from the Torah even in the diaspora, as it is written (Deuteronomy 4:29-30): "In your distress... and you shall seek from there the...". And there are many verses regarding this, but not hatra'ah. And it appears to me that this is why they said in the Gemara: With what do we perform hatra'ah? With shofars. And indeed it is difficult, for in the Torah "chatzotzerot" is written. Rather, it certainly refers to the diaspora during the time of the exile, or even in Eretz Yisrael in this time. For the Torah commanded only during the time of the Temple, and during the time of the destruction it is only midrabbanan. Therefore, they instituted it with a shofar just as on Rosh Hashanah (so it appears in my humble opinion).

Just as they fast and sound the alarm for rain, so too they fast and sound the alarm for other troubles. For example, during the time of the Temple when Israel had sovereignty in their land, and gentiles came to wage war with Israel—or to take a tax from them, or to seize land from their hand, or to decree a trouble upon them even regarding a minor mitzvah—behold, these fast and sound the alarm until they receive mercy from Heaven. And all the cities that surround them fast but do not sound the alarm, unless they sounded the blast to gather for their aid. And even if they only came to pass through their land, for they have no war with them but rather against other gentiles, and they are passing through their place—they fast and sound the alarm, as it is said (Leviticus 26:6): "And a sword shall not pass through your land"—even a mere passing, and not for war against you; even a sword of peace. And since this is included among the blessings, it follows that the reverse is the opposite of a blessing.

And so too regarding pestilence. What is pestilence? A city that has five hundred footmen—meaning large and strong men, that is to say, that in this count there are neither women, nor minors, nor the elderly who have ceased from labor—and three dead came out from it in three days, one after another, and they died in their beds, this is pestilence. This excludes if one of them was killed, or drowned, or was already ill—this is not in the count. If they came out in one day or in four days—this is not pestilence, for it is a mere happenstance (Rashi 21b). And so too even two on one day, and the third on the next day or on the third day. For pestilence is only three, and each one dies on one day (ibid.).

If there were one thousand foot-soldiers in the city, and six deceased were taken out from it in three days one after another—and specifically two on each day—this is a dever. If they were taken out in one day or in two days, even some of them, or in four days—this is not a dever. And so too according to this calculation. And there is a question regarding this: for if so, a city that brings forth two hundred and fifty foot-soldiers—you would never find a dever in it, for according to the calculation it must bring forth one and a half deceased in one and a half days, and you only find less or more. And behold, in such a case it is not a dever. And so too always when the number is not according to a whole person. Furthermore: according to the calculation of five hundred foot-soldiers for three deceased—it reaches approximately one deceased for every one hundred and sixty-seven people. And if so, if there were one hundred and fifty people in a city, and one of them dies—is it a dever? This is a wonder. Therefore, one must say that it means "up to five hundred" foot-soldiers; that is to say: that less than three deceased in three days in any place—is not a dever, even in a small settlement. And so too if there is slightly more than five hundred—it is nothing until there are one thousand foot-soldiers, for then six are required in three days. And so too according to this calculation always.

If there was a plague in Eretz Yisrael—they fast for them in the rest of the diaspora, for if the mistress is stricken, is it not all the more so for another? And specifically when the plague was in all of Eretz Yisrael. But if it did not spread through all of it—they do not need to fast, since there is also part of the mistress that was not stricken. And if there was a plague in one province, and caravans go and come from here to another province—both of them fast, even though they are distant from one another, because the travel of people from the place of the plague brings the plague to the place where they go.

And it is not only necessary to say if there was a plague among Israel, but even among other people – they fast. And there is one who says that Satan does not rule over two nations (see the Ran ibid.), but all the poskim did not write so. If there was a plague among animals – they do not fast, except if it was among pigs, because their intestines are similar to those of a human. And they wrote that nowadays they do not decree fasts for a plague, because it is tested and proven that the air is absorbed in the absence of eating and drinking. And they increase in prayers and in the saying of the ketoret, and they decree a fast with redemption, and they distribute to the poor and increase in tzedakah. (In the Zohar, Bereshit page 100b, it is brought that the saying of ketoret halts the plague. And that they should take forty God-fearing men, ten in each direction of the city, and that they should say ketoret, and they should do so three times, and all the people should enter the beit knesset and say ketoret. See there.)

And so too, they fast over a collapse in the city. How so? If there was a proliferation in the city of the collapse of sound walls, which do not stand by the side of a river such that we could attribute it to the causes of the water—this is a distress, and they fast and sound the alarm over it. And so too over an earthquake and over winds, which cause buildings to collapse and kill people—they fast and sound the alarm over them.

And similarly, they fast for illnesses. How so? If a certain type of illness descended upon the inhabitants of the city to many of them, such as croup or fever and the like, and they were dying from that illness even not according to the order explained in section 6—this is a communal distress, and they decree a fast for it and sound the alarm. And similarly, if there emerged among the majority of the public spreading boils, or a moist itch that stings the flesh and they scratch which is like spreading boils, even though they do not die from this—it is a plague like the boils of Egypt, and they fast and sound the alarm for them immediately, and they do not need three days. And similarly regarding death from illnesses—it does not require the order of a plague, but rather immediately when they die they fast and sound the alarm, and the surrounding areas fast but do not sound the alarm. But for a dry itch—they do not fast and do not sound the alarm, but only cry out. (That which our teacher, the Rema, wrote in section 5, that in these they do not need to die within three days... as in a plague which comes from the power of a change in the air, but rather they fast and sound the alarm immediately, thus far his words—the death does not refer to boils and itch, for in those death is not required. Rather, his main intention is regarding the illnesses of croup and fever and the like. Examine carefully and you will find it simple.) (In Bava Kamma 81a it is explained that for a moist itch—they sound the alarm on Shabbat.)

The great authorities wrote that when the pox called "pocken" break out among children and they die—one must decree a fast. And every person is obligated to distance his young sons and daughters from the city, and if he did not do so—he is liable for their lives (Magen Avraham, subsection 3, in the name of the Shelah). And in the Gemara it is stated: If there is a plague in the city—gather your feet (Bava Kamma 60b). However, the pox is a contagious disease, and therefore the obligation is to distance them from the city. And nowadays this is not common, for approximately one hundred and fifty years ago the physicians invented the practice of providing for every young boy and girl of a year or older "kuhpocken," and through this they escape from this disease, as is known. And nowadays there is a common disease among children called "diphtherit," and it is a type of croup that chokes the throat. And it appears to me that if, Heaven forbid, the disease increases in the city—one must decree a fast.

And so too regarding a wild beast that has been sent forth, even if it did not cause damage but was only seen—they fast and sound the alarm in every place, even those far away, because it travels even to a distance. But if it is not sent forth—it is merely a chance occurrence. Which is considered sent forth? If it was seen in the city during the day—this is sent forth, and it is a decree from Heaven since it does not fear human beings. If it was seen in the field during the day, if it saw two people and did not flee from them—this is sent forth. And if it fled—this is not sent forth, as it is written (Genesis 9:2): "And the fear of you and the dread of you shall be upon every beast of the earth." And if it was a field adjacent to a marsh that is full of reeds and small trees, specifically if it chased after them—this is sent forth. And if it did not chase, even though it did not flee—this is not sent forth, because since it is close to its permanent place, it does not have such great fear. Therefore, if it was in the marsh itself, even if it chased after them—this is not sent forth unless in its chasing outside the marsh it mauled both of them and ate one of them. And if it ate both of them in the marsh itself—it is not sent forth, for it mauled them because of hunger, and not because it is sent forth. The general rule of the matter: anything that does not depart from the boundaries of its nature—this is not sent forth. And in our countries this is not common, only that there is sometimes a mad dog that bites several people. And this is not sent forth, and they should hasten to kill it.

Houses built in deserts and in desolate lands, since they are a place for packs of wild beasts, if the wild beast went up to the roof and took an infant from its cradle—which is a small bed—this is a "sent" plague. But if it did not reach this measure, it is not a "sent" plague, for these people endangered themselves by coming to the place of the wild beasts. However, other types of creeping things of the earth and creeping things of the air that were sent and caused damage, such as a sending of snakes and scorpions that cause damage but do not kill, and it goes without saying wasps and mosquitoes and the like—one does not fast for them nor sound the alarm, for it is the way of the world. And specifically in a place where they are common. But if they were seen in places where they are not common, it seems to me that it is a "sent" plague, and one fasts and sounds the alarm.

And likewise for yerakon, which is grain that has spoiled until its surface has turned pale, and for shidafon, a wind that empties the seed from the grain once it has begun in the grain, even if it has only begun in one place the size of the mouth of an oven—they fast and sound the alarm; and even those who are distant, provided they are in the same province, because it is a traveling plague. For regarding one that does not travel—they fast but do not sound the alarm. And "the size of the mouth of an oven"—this means grain that is fit to make from it bread the size of the mouth of an oven. (And in the Gemara 22b it was asked of them whether it is like the cover of the oven or like the row of bread. See there.)

And so too regarding the locust and the caterpillar, even if only one wing of them was seen in the entire Land of Israel, and even if it does not destroy the produce of the land – we fast and sound the alarm over them. And regarding the gobai, which is a species of locust, in any amount when it is seen, we fast and sound the alarm. But regarding the grasshopper, we do not fast over it nor do we sound the alarm, but rather we only cry out. And now we do not recognize these species, and over all of them we sound the alarm.

And so too they sound the alarm over sustenance. How so? If trade goods upon which the majority of the lives of the people of that city depend became cheap, such as linen garments in Babylonia or wine and oil in the Land of Israel, and commerce diminished until the merchant is forced to sell ten worth for six—this is a communal distress, and they sound the alarm over it. However, a fast is not applicable to the distress of commerce, but rather prayers and supplications. And even on Shabbat they cry out in prayer over this, since it affects the many. But they do not blow the shofar on Shabbat. And on a weekday, in addition to the prayers—they blow the shofar. And in the next section it will be explained that it is possible that they do fast.

And so too regarding an abundance of rain. How so? If rains increased upon them until the rains cause them distress—they pray over them, because you have no greater trouble than this in places where the houses are of clay and earth, and they fall and are killed beneath the houses. But in Eretz Yisrael they do not pray over an abundance of rains because it is a land of mountains, and their houses are built of stone, and an abundance of rains is a benefit for them. Our teacher, the Beit Yosef, wrote in section 11 that now in Tzfat collapses of houses are common during the rainy season, and they pray over it. Thus far his words. And it is explained that they only pray, but they do not sound the shofar. And certainly they do not fast, because this is not like all decrees from Heaven, and only the poor quality of their houses causes them all this. And behold, this is a benefit for many places. But in the Gemara (22b) it is explained that they sound the shofar over this, see there. And the wording of the Rambam in the third chapter and the Shulchan Aruch section 11 is explained as I have written. And it must be said that the Rambam relied upon what he wrote at the beginning of the second chapter, that for all troubles that will be explained—they fast and sound the shofar. And in the Shulchan Aruch he wrote this in section 12. And according to this, also regarding food supplies—they fast as well, and not as I wrote in the previous section. However, according to this, the wording of the Rambam and the Shulchan Aruch is difficult, for regarding food supplies they specified sounding the shofar, and regarding an abundance of rain they mentioned only prayer. And it requires further study.

This is the wording of our teacher, the Beit Yosef, in section 12: Any city that has a distress from any of these—that city fasts, and they cry out in prayer, and they supplicate and sound the shofar until the distress passes. And all its surroundings fast, but do not sound the shofar, but they seek mercy for them. And in every place they do not fast, and they do not cry out, and they do not sound the shofar on Shabbat or Yom Tov for any distress, except for the distress of food, for which they cry out on Shabbat. Thus far his words. And that which he wrote "and all its surroundings"—this means in that same province (Magen Avraham, subsection 9).

A city surrounded by oppressors, or surrounded by a river, and a ship tossed about at sea, and even regarding an individual pursued by oppressors or bandits, or an evil spirit, or a severely ill person who is in danger this day – they cry out and supplicate in prayers on Shabbat. However, they do not blow the shofar, unless they blow to gather the people to help their brothers and save them, for in such a case not only shofar blasts, for behold, one profanes Shabbat for the saving of lives. And above in siman 285 it was explained regarding blessing the sick on Shabbat, see there. And all these fasts that are fasted for troubles – neither pregnant women, nor nursing women, nor minors fast on them. That is to say: even if they have reached the years of maturity, nevertheless, as long as they are not adults like people of understanding – they do not fast. And this is eighteen years for a male, and fifteen for a female (Magen Avraham subsection 10). And likewise, those who fast shall eat at night, except for the fasts for rain, the final ten days, the three and the seven, where they stop while it is still day, as I wrote in the previous siman.

A community that had two troubles—they only seek mercy for one of them, as it is said (Ezra 8:23): "So we fasted and besought our G-d for this." And they say in the prayer: Even though there are many troubles in our hearts, yet for this trouble we have come to pray. And if they have the trouble of famine and the trouble of pestilence—they seek mercy for the famine. And automatically the pestilence is included in it, for when the Merciful One grants plenty—He grants it for life. And that which in several selichot and piyyutim they mention many troubles and request for them—this is by the way. But the main thing is they supplicate for that which they decreed the fast (see Magen Avraham subsection 11).

On every fast day that is decreed upon the community due to troubles—the beit din and the elders sit in the beit knesset and investigate the actions of the people of the city from after the shacharit prayer until midday; and they remove the obstacles of transgressions, and warn, and preach, and inquire regarding those who commit violence and transgressions and separate them, and regarding the powerful and humble them, and similar matters. And from midday until the evening, for a quarter of the day—they read from the Torah and read the haftarah from the Prophets. And the final quarter of the day—they pray mincha, and sound the shofar, and confess, and cry out according to their strength. And as for why we do not do so—it is because we do not have the power to protest against transgressors, as is known (see Magen Avraham, subsection 12). And what do they read? The Rambam wrote at the end of the first chapter that they read "Im Bechukotai," the blessings and the curses, and they read the haftarah from the Prophets with rebukes related to the trouble. And from his words it is implied that in the morning they did not read at all. And so Rashi explained in Megillah (30b) that there is no time in shacharit to read from the Torah because they were occupied with searching for transgressions, see there. But the Tur later in siman 579 wrote that in shacharit they read the blessings and curses of "Bechukotai" and read the haftarah regarding matters of drought, and in mincha they read "Vayechal" and read the haftarah "Dirshu," as on all fasts. And he cited that the Geonim wrote thus. And the reason is that in the time of the Gemara the investigation of transgressions was done properly, and it was appropriate to postpone the Torah reading, which is not the case in the time of the Geonim, and certainly not now (see Lechem Mishneh ibid.). And we, on all fasts, read "Vayechal" in shacharit and mincha, and in mincha we read the haftarah "Dirshu," because we do not have the order of fasts in the diaspora, as has been explained already.