Daf 2

1) R' Eliezer says that we mention Morid Hageshem on the first day of Sukkos. He learns it from Luluv that hints to water. As we say that just like the four species can't grow without water, the world can't last without water. (This is why we only mention it on the first day and not on the first night, since the Luluv is only taken in the day.) However, he didn't learn it from the Nisuch Hamayim, the water libations [Tosfos: since he must have held that they only started by the second day]. For, if he learned it from the Nisuch Hamayim [Tofsos: and if he held they were brought on the first day], he should have said to start saying it from the first night, since the water can be brought that night. [Tosfos says: although, regularly, we say that you bring libations after the Korban, and when we say that you may bring libations at night, it's the night after the Korban; that's only by the regular wine libations, but water is different and may be brought the night before the Korban. Although we say in Yuma that you bring the water libations along with the morning Tamid; that's only when your obligation to bring it starts, but you have permission to bring it the night before if you want.]

2) R' Yehoshua holds that you say it on the last day of the Sukkos holidays (i.e., Shmini Atzeres). After all, you can't mention it during Sukkos since rain is a sign of a curse during Sukkos. However, R' Eliezer claims that we're not asking for rain, only mentioning it. It's similar to what we mention the resurrection of the dead in Shmona Esrei even if the time hasn't come yet. Thus, if you want to mention rain the whole year, you may. [Tosfos explains: but it's an obligation to mention it right before the rainy season, so you're obligated to start mentioning on the first day of Sukkos.] R' Yehoshua rejects this reason. After all, any time is appropriate for the resurrection to happen, but it's a sign of a curse if rain falls not in its time, like anytime after Nissan.

3) R' Yehuda b. Bava holds that you mention rain on the second day of Sukkos, since that's the day that the Torah starts to hint about the Nisach Hamayim. As the terminology for the Korbanos on Sukkos are almost identical, except on the second day says V'niskiehem, which has an extra Mem than the usual V'niscah. for the sixth day, it says V'niskeha, which has an extra Yud, and on the seventh day it says K'mishpatam, instead of K'mishpat, that has an extra Mem. So the extra words spell 'Mayim.'

R' Akiva says to start mentioning it on the sixth day, since on that day it says V'niskeha in the plural to hint to the two libations (i.e., wine and water. Granted he needs R' Yehuda b. Bava's Drashsa to know that the second libation is with water, still the hint of using two libations is on the sixth day.)

Daf 3

3a) Although we see that there is an opinion that says that the Nisach Hamayim is all seven days, he must hold that its source is from a Halacha L'moshe M'sinai. As we learned: the ten saplings in an area of a Beis Saah can be plowed the whole Erev Shvious until Rosh Hashanah, and the Aravos brought on the Mikdash [Tosfos: to encircle with the Mizbeach], and the water libations that take place during Sukkos are all Halacha L'Moshe Misinais. [Tosfos says: however, if the saplings are spread more than a Beis Saah, they don't need the whole area to be plowed to upkeep the saplings, and if they're in less than a Beis Saah, it's too crowded and you'll eventually will remove some of the saplings. However, this is only by saplings, but by trees, it's forbidden from the Torah to plow the whole Elul, and from the Rabanan, from Pesach (and for a wheat field, from Shvuos).]

4) R' Yehoshua's opinion in the Mishna says that you mention it on the last day of Sukkos in the morning. In the Braisa, his opinion is [Rashi: the seventh day, Tosfos: on the night of Shmini Atzeres.] R' Yehuda quoting R' Yehoshua b. Teima says that the Shatz on Shmini doesn't mention rain during Shachris, but the Baal Musaf mentions it. [Tosfos says: the Yerushalmi explains this opinion; you can't start mentioning the night before in Maariv since most of the people aren't there, and you don't mention it by Shachris, since all the people who weren't there the night before will assume that they started mentioning it at night.]

Daf 4

5) You don't have to mention about dew, winds and clouds since they never cease (since the world can't survive without them). However, it never ceases having regular dew, but “dews of blessing” that helps grow plants do cease. Also, only normal winds don't cease, but abnormal winds cease. (Although you need such winds to winnow, but it's not all that necessary, since it's possible to do it in a sifter. Also, only Afli clouds doesn't cease [Rashi: that comes after the rain, Tosfos: for the later crops], but not Charfi [Rashi: that's before the rains, Tosfos: for earlier crops.]

6) [Rashi: however, winds are never stopped, even by Charfi. Tosfos argues: we can even differentiate between Charfi and Afli by winds; but they found a different way to answer the contradiction.]

7) If someone says the words Mashiv Haruach during the summer, he doesn’t need to return to say it correctly. [Tosfos infers from here that you shouldn't L'chatchila say it.] However, if you said, Morid Hagashem, you need to return. If you don't mention Mashev Haruach during the winter, you don't need to return to say it, but if you don't mention Morid Hagashem, you need to return. [Tosfos says: however, the Yerushalmi says that if you mention dew, even if you skip mentioning about rain, you don't go back. Also, if you're in doubt whether you mentioned it, you need to go back for the first thirty days since it's assumed that you said what you were used to. The same applies to Zachreinu, Mi Kamocha, and Kasav L'chaim during the Aseres Yimei Teshuva, you go back if you're in doubt if you said it.]

8) [Tosfos says: the Ohr Zarua was accustomed to say Morid Tal durng the summer so that, if he forgot to say Morid Hageshem when it turns winter, he wouldn't need to go back.]

9) [Tosfos quotes the Yerushalmi: if you forget to say Morid Hageshem in the Bracha of Techiyas Hameisim, you should say it by Shomei Tefila. After all, if you forget to ask for rain, which you're desperate for, you can say it in Shomea Tefila, of course just mentioning rain, which you're doing to get extra, can be made up in Shomea Tefila. However, this is only by an individual, but a Shatz doesn't go back for forgetting anything besides Techiyas Hameisim, Bonei Yerushalayim, and V'lamlshinim since he looks like a heretic if he doesn't say it.]

10) R' Yehuda in our Mishna says that the Baal Shachris says Morid Hageshem on the first day of Pesach, and the Baal Musaf stops saying it. However, in a later Mishna, R' Yehuda says that you stop asking for rain after Pesach (and R' Meir says you don't stop until after Nissan.) We must say that it's two Tannaim arguing what R' Yehuda held.

11) However, you can't say that there are different times for mentioning rain and asking for rain. After all, why should you stop mentioning rain if you need to still ask for it? You can't say that R' Yehuda means that you should stop asking after the first day of Pesach in order to coincide with mentioning, since we don't ask for our needs on Yom Tov. Even the Meturgam in the Drasha can't bless the people for rain, since they don't need rain anymore.

12) You can't say that he means that you stop asking “at the time of the Korban Pesach,” (by Mincha Erev Pesach) since then you should stop mentioning it too. After all, you only mention rain before asking for it before the season, not after the season.

13) R' Yochanan Paskins like R' Yehuda that you start mentioning during the Musaf on Shmini Atzeres, and R' Assi Paskins like R' Gamliel that we start asking on the seventh of Cheshvon, (and the Tanna Kama says on the third.) We must say that they're arguing. (We can't say that R' Yochanan only says his earlier date regarding mentioning, but would agree that asking comes later. After all, R' Yochanan said that we start asking when we start mentioning it.) Alternatively, we can say that R' Yochanan is referring to those who are in Eretz Yisrael, and R' Yossi refers to those who are in Bavel, since, after mentioning rains, they still have fruit in the wilderness that needs to be dried out. [Tosfos says: but, in Eretz Yisrael, they didn't need to bring the fruit out in the wilderness to dry out.] Alternatively, they both refer to Eretz Yisrael, one refers to the time of the Mikdash that the people need to get back after coming to the Mikdash for the Regel without being rained on, and the other refers to after the Mikdash's destruction that they don't have that problem.

14) In Bavel, where we have two days of Shmini Atzeres, Rav originally held that you say Morid Hageshem by Musaf and then stop saying it by Mincha, and resume saying Geshem by Musaf on Simchas Torah. However, Shmuel says that you can't make Shmini Atzeres as a weekday after it was Kodesh (by treating its Mincha as if it's Hoshana Rabbah). Rather, you stop saying Geshem on Simchas Torah's Maariv, and you resume saying it at Musaf. However, Rava says that, once you started saying it on Shmini Atzeres Musaf, you don't stop saying it. Rav also reversed his opinion to be like Rava's. This is also the Halacha.

Daf 5

15) You're not allowed to speak during a meal, since it might go into the windpipe before it goes down the gullet.

Daf 6

16) The order of the three rain periods; R' Meir says that they're on the third, seventh and seventeenth of Chesvon. R' Yehuda says they're on the seventh, seventeenth and twenty third of Chesvon. R' Yossi says they're the seventeenth and twenty third of Chesvon, and Rosh Chodesh Kisleiv.

17) The Halacha is like R' Yossi, and Ameimar taught that the Halacha is like R' Gamliel that you start to ask on the seventh of Chesvon.

18) We see a Braisa that if it rained for seven days straight that it can be counted as the first and second rains (even without a break in the rains) {and if you make a vow until the second rains, you would be able to partake in it now}. We must say that it's like R' Yossi that holds that the seventh day from the first rains start the second rain period. [Tosfos says: if the text would be “the second and third rains,” it still could be like R' Yossi even if there is eight days in between. After all, it could start to rain in the middle of the first day and rain for seven “twenty-four hours” periods and finish raining in middle of the eighth day.]

19) The practical difference of the date of the first rain is when to start asking for rain. The practical difference of the date of the third rains is; if the rains hadn't yet fell by then, the individuals (i.e., the great Tzadikim) start fasting. The practical difference for the date of the second rain; R' Zeira says regarding vows that he said “should last until the rains,” it's forbidden until the second rains. (Either because people refer to the second rains as “the rains.” Alternatively, since 'rains' is in the plural, it implies two of them.)

20) R' Zvid says that the practical difference is regarding the Leket, Shichicha and Peah of olives left in the field, that you may take them by the second rains since we assume that the poor had Yiyush over them. (You may take the “poor gifts” of grapes when the poor already came into the vineyard. By grains; R' Yochanan held when the elderly poor went through it, and Reish Lakish says when you have a gatherer after a gatherer” (i.e., a poor person goes through the field and his son follows after him, taking what his father missed.)

21) R' Pappa says the practical difference is: regarding the Halacha of walking on a private path. As Yehoshua made a condition that everyone may take shortcuts (through his friend’s fields) until the second rains. [Tosfos explains: from that time and on, (trampling) damages it.]

22) R’ Nachman b. Yitzchok says the practical difference is: regarding a Halacha of burning hay grown on Shvious (as fuel) on Moitzie Shvious, that you can burn it until the second rains. This is because it's only permitted as long as some are left in the field for the wild animals to eat. [Tosfos explains: this opinion holds that grain that grows by itself during Shvious is permitted. However, according to R’ Akiva who forbids grain that grew by itself, we need to say that the Pasuk that only forbids the produce after it no longer exists in the field to teaches us about vineyards, which is a tree, and the Pasuk refers to as “ ‘T’vuah’ of the vineyard.”]

23) You make the Bracha on rains when you see the rains starting enough that the puddle comes up to meet the drip, (alternatively, when the rain pours out from a gutter of one house and meets the rain pouring out from another gutter); you make the Bracha "Modim Anachnu etc." R' Yochanan says that you finish by saying “Ilu Pinu etc. Baruch Rov Hodos” (ie.., most praises). Rava asks: why should it only be most praises, and not all the praises. Therefore, he says to finish saying “Kel Hodos.” R' Pappa says to finish with both expressions. (Since he says Kel Hodos, Rov Hodos's connotation is not most praises, but He has an abundance of praises.)

Daf 7

24) You don't ask from Hashem to save you from two difficult situations, as we see from the people of Tanach. When there was a drought and a plague, the rabbis thought that they should pray for the plague to be removed and suffer the drought, however, R' Shmuel b. Nachmeini said pray for the relief of the drought, and when Hashem gives food, it's given for life. As the Pasuk says “open Your hand etc. and satiate all the living according to their needs.”

25) If the government decreed not to fast, if you need to fast, accept on yourself to fast when the decree is finished; and you'll get merit for the accepting of the fast.

26) Blessing is found only in items that are hidden from the eye. Therefore, if someone comes in to measure his grain he says “it should be Your will that you send blessing in our works.” When he starts measuring he says “Bless is He who sent blessing in this grain pile.” If you measure first and then prayed for the blessing, it's a useless prayer since blessing is found only in items that are hidden from the eye.

Daf 10

27) The Tanna Kama says: you ask for rain on the third of Cheshvon. R' Gamliel says: you ask on the seventh of it, which is fifteen days after Sukkos so that the last of the Jews (that are going home from Yerushalayim) reaches the Euphrates. The Halacha is like R' Gamliel.

28) We learned, Chananya says: in the Diaspora, (where they don't need that much rain) you don't ask until sixty days after the start of the fall season. Shmuel says the Halacha is like Chanania. [Tosfos explains: that's also the world's custom. Also, we count the day that the fall season starts on, (which starts in middle of the day, so the first part of the day is summer and the latter part of the day is fall), as the first day of fall (and not the last day of summer).] Rav says that the sixtieth day is like after sixty (and you ask), and Shmuel says it's like after sixty (and you don't ask). R' Pappa says the Halacha is that the sixtieth day is like after sixty and you say “V'sain Tal U'mutar.”

29) If it reaches the seventeenth of Chesvon and rain hadn't fallen yet, individuals fast for the first three fasts. 'Individuals' are those who are fit to be appointed the leader over the public. Also, in includes students who can answer a Halacha in what they're learning, even if it's in Mesechta Kallah. [Tosfos explains: in that Mesechta that he's learning, but if he can answer in all Mesechtos, he could be appointed as a leader over the public.]

30) You don't enact a fast on the public on Thursday since it could make a run on the markets. [Tosfos explains: since the public made a fast, so, (towards nightfall) they'll be a rush on buying food for Thursday night (for after the fast) and for Shabbos. (Since there's a great demand then on the food), the nation will think it's because (the supply is limited) and the food will become more expensive. So the market-price will soar.] We need to worry about this even by the fasts of these individuals, even though it causes a much smaller demand.

31) You must pause these individual fasts if it falls out on Rosh Chodesh or a Yom Tov enacted in the Megilas Taanis.

32) R' Meir and R' Shimon b. Elazar says that, not everybody can fast on these days since it looks haughty to be counted among the greatest people who need to fast. However, R' Yossi and R' Shimon b. Gamliel says it's permitted, and it's a good thing. After all, since it involves having pain, it doesn't give them any honor.

33) If someone fasts for some suffering situation, and it passes in middle of the fast, or on a sick person, and he gets well; he needs to finish the fast.

34) If someone goes from a place where they're not fasting to a place where they fast, he must finish the fast with them. If he’s going from a place where they're fasting to a place where they're not fasting, he still needs to finish the fast. [Tosfos points out that it doesn't make a difference if he plans to return to his city or not. (Although usually when someone moves to a different city and doesn't plan to return he may adopt their more lenient customs), over here he needs to finish the fast since he already accepted to fast, (since he must honor his vow).]

35) Whoever forgot and ate and drank (which broke his fast day), he shouldn't be shown before the public eating, and he shouldn't do pleasurable things since he'll seem to be like “a groom among mourners.”

36) Whoever starves himself during the years of hunger, he'll be saved from a terrible death.

37) It's forbidden for a person to have relations with his wife during years of hunger. As Yosef gave birth to two sons before the hunger started, but not afterwards. (Those who don't have children may have relations during the hunger years.) [Tosfos says: It's not a prohibition to everyone, but just to those who want to be pious. After all, Yocheved was born by the gates of Egypt, and it was a time of hunger, so Levi must have had relations during the days of hunger.

38) When the Jews are in pain, and one person separates himself from them, his two angels who always escort him put their hands on his head and say “this person who separated from the community will not see when the community will have its consolation (i.e., when they're saved.)”

39) Shmuel says that anyone who fasts is a sinner. He holds like R' Elazar Hakafar who says that the Chatos Nazir atones because he deprived himself from wine. Therefore, of course he's a sinner if he deprives himself from everything. [Tosfos says: although the Gemara in Bava Kama says that, someone can wound himself, and Shmuel explains there that he can fast. This implies that Shmuel doesn't hold he's sinning by fasting; he's certainly a sinner, but the Mitzvah he gains by fasting is greater than the sin he does by depriving himself. As we see that we say; if one sees a Sotah's downfall, he should vow from wine. However, there is some sin to do this. This should be compared to someone who fasts for a bad dream on Shabbos; he must fast another day to atone for this fast.]

40) R' Elazar holds he's called holy. After all, a Nazir who just deprives himself by letting his hair grow is called Kodesh, so, of course someone who deprives himself through fasting. However, that's only if he can handle fasting. Otherwise, he shouldn't fast, and if he does, it's like he's ruining Hekdesh.

41) There's no communal fasts in Bavel besides Tisha B'av [Tosfos: since they had plenty of rain.]

42) A Talmid Chachum shouldn't usually fast since it lessens his work for Heaven.

Daf 11

43) An individual who accepted upon himself to fast, even if he eats and drinks the whole night, the next day, (when the fast starts), he Davens the Shmona Esrei for a Taanis (Aneinu). [Tosfos asks: why is this only said regarding an individual if the general public also eat at night before their first three fasts.] However, if he finished his fast and went to sleep that night without eating, he doesn't Daven the Shmona Esrei for a Taanis. Although you can have a fast for a few hours and still say Anieinu, but the hours at night that he fasted can't be counted since he didn't accepted it upon himself from the day before.

44) [The Bahag explains: you don't say Aneinu by Shachris, since you might come out to be a liar in your words, since you might not finish the Taanis. Tosfos argues: it's not considered lying since you intended to finish the fast. Even if something beyond your control compels you not to fast since you can't stand the pain, it's still no worse than fasting for a few hours (that you can Daven like a Taanis).]

45) [The Maharam says that, if you didn't accept to fast the day before, you don't say Aneinu unless it's a fast for a dream.]

46) [Tosfos concludes: the custom is for the Chazon to say Aneinu by Shachris in order to remind everybody that there's a fast today. However, the rest don't say it until Mincha. The Tur says the reason why the Chazon says it at every Tefila, (since he says it on behalf of the congregation) and it's impossible that there wouldn't be some of the congregation who finish the fast.]

47) (Jugs that belonged to non-Jews are permitted after twelve months and all the wine absorbed in them will dry up. {However, within twelve months, you need to Kasher it by filling it thrice with water, and poring it out after twenty-four hours.})

Daf 12a

48) If he didn't plan to fast in the morning, but found himself not eating the first part of the day and decided to continue to fast that day, it's considered as if he accepted the fast. However, that's only if he didn't eat anything until night.

49) Any Taanis that you don't finish fasting until sunset doesn't have a status of a fast. Although, for the earlier fasts, the members of the Mishmar (group of Kohanim who go up for the week to do the Avoda, fast some of the day, but didn't finish the fast., and the same for those who had a Yom Tov on the tenth of Av and Tisha B'av fell on Shabbos and was pushed off until after Shabbos; it was only to pain themselves (but not in order to keep the fast). They don't say Aneinu, and they may eat whenever they want.

50) Although R' Yochanan said that he should be in a fast until he got to his house; he only did that to push off the Nassi's household from inviting him to eat, (but it wasn't a true fast).

51) Any Taanis that one didn't accept the day before doesn't have the status of a Taanis. If he does fast, it's like a bellow full of air (i.e., it's nothing). The Gemara inquirers: at what point (the day before)? Rav says: you must accept the Taanis by Mincha time (i.e., the afternoon). Shmuel says: you must accept it during the Tefila of Mincha.

52) It's written in Megilas Taanis (the book that counts days that miracles happened to the Jews, they commemorated it with a Yom Tov that you're not allowed to fast on it); “any person that had accepted a fast before the enactment for the Yom Tov 'Yaiser.' (If not, you're not allowed to fast.)” Shmuel explains to Yaisir [Rashi: you make it forbidden] in your Davening. Rav says it means that Yeaser (it becomes Assur by itself, even without Davening). [Rashi: the vow is completely pushed off, and you don't need to make up the Taanis. However, Tosfos quotes that the Ri was in doubt about it. Therefore, you should be stringent that you shouldn't fast that day, but you need to make it up on the next day. You also need to make sure that you don't fast on Rosh Chodesh, Chanuka and Purim, since the Migilas Taanis wasn't canceled for those holidays.]

53) You can eat and drink at night. The Tanna Kama says you can eat until dawn and R' Eliezer b. Shimon says until the rooster crows.

54) In the Gemara's first version; Abaya says: this is only if you hadn't finished your meal, but if you finished your meal at night (and don't plan to eat afterwards), you can't eat from that time on. Rava asked from a Braisa: if he finished his meal and got up, he can still eat afterwards. The Gemara answers: that's when he didn't give up from eating more (but planned on eating. Therefore, he didn't accept the fast yet.)

55) Another version: Rava says that he can only eat if he didn't sleep yet, but if he went to sleep for the night, he can't eat, unless he was only drifting off (but didn't get real sleep). I.e., if he's asleep, but not really asleep, awake, but not really awake. You call him, and he answers; but he can't answer with something logical, but if you remind him of the logic, he'll remember it.

56) Rav says: an individual that accepted upon himself a fast, he's forbidden to wear shoes, since we're concerned that he accepted upon himself a congregational fast unless he explicitly says that he accepts an individual fast.

57) R' Sheishes held that you can't wear shoes by a communal fast. Abaya and Rava wore 'Afnosa' shoes [Tosfos: a shoe without a heel.] Mareimar and Mar Zutra switched their right shoe with their left shoe (i.e., wore their shoes on the wrong feet). The rabbis of the house of R' Ashi wore their shoes regularly since they held there is no true congregational fasts in Bavel except for Tisha B'av (since they have ample moisture, it's not so necessary to fast, so they never had such strict fasts).

58) Rav says: someone can borrow a Taanis (i.e., eat that day), and pay it back (i.e., and fast another day instead). Shmuel, in the first version held, since he accepted on himself to pain himself; if he has the ability to pain himself that day, he wi,ll but if he can't (and finds it too hard), he doesn't need to pain himself that day. In the second version, Shmuel said it's simple since it's a vow, and you can always make up your vow on a later date.

59) [Tosfos says, according to the first version of Shmuel: the Ri had a Safeik if you can borrow the fast and pay back later if you fasted already until midday, or even a quarter of a day, even if you can't bare the pain.]

60) [If he fasted on Shabbos, like for a bad dream, where he needs to pay another fast for it, like we say that he needs to have a fast to atone for what he fasted (on Shabbos); if it happens (that Sunday) is Rosh Chodesh, you need to fast some other day that week.]

61) Someone can't borrow a Taanis, and pay it back for a fast for a bad dream since it only works if he fasts that day. R' Yosef says that he should fast even on Shabbos. However, he should sit another fast during the week to atone for the fast on Shabbos.

62) If these fast passed and they still weren't answered (with rain), Beis Din enacted three other fasts on the congregation. These, they can only eat during the afternoon the day before, (but not at night). They're forbidden to bathe, rub oil, wear shoes or have relations with their wives to refrain from pleasure. They forbade also to work then even though work is painful and not pleasure since the Pasuk says: the fast-day is holy, we should call it a day of 'Atzara' (stoppage), gather the elders.” Since it's called Atzeres, just like you can't work on Atzeres (Shvuos or Shmini Atzeres), you can't work on a fast. However, it's not forbidden to do work on the night of the fast since the Pasuk says “gathering elders.” Just like the gathering of elders were only done by the day, so too it's only forbidden by a fast during the day. [Tosfos explains: we don't learn fasting from the gathering, but we only learn working (since it's written explicitly in the Pasuk). Therefore, we don't use this Drasha to say that you can eat at night.]

63) They introspected the city's deeds from the early morning until noon. They then read the Sefer Torah and Haftorah for the first quarter of the second half of of the day. The rest of the day, they prayed for mercy.

Daf 13

65) R' Chisda says: anytime there's a prohibition to wash because of mourning, like by Tisha B'av and by an actual mourning, he's forbidden to wash with either hot or cold water. [Tosfos quotes the Yerushalmi: Yosef b. R' Yehoshua b. Levi used to wash his hands on Tisha B'av and Yom Kippur, dry them on a handkerchief, and use that wetness to wipe over his eye. R' Yona soaked a rag and but it under his legs, i.e., he placed it under the cushion on his chair in order to moisten it, and then he wiped it over his eyes.] Anytime you have a prohibition to wash because you're not supposed to have pleasure; like a communal fast, you're not allowed to wash with hot water, but you're permitted to wash with cold water. [Tosfos quotes Ravya: since we say that there is no communal fasts in Babylonia except for Tisha B'av; you're allowed to wash with hot water even on the seventeenth of Tamuz and on the fast of Gedalia. However, his father, R' Yoel, forbids to wash with hot water.]

65) There is no proof from a Braisa that says that all those who are obligated to Toivel may do so regularly on Tisha B'av or Yom Kippur, which can't refer to hot water, since it's drawn water that's Pasul for a Mikva, so it must refer to Toiveling in cold water, and still, we only allow it to someone who needs to Toivel, but not to other people. After all, really we refer to hot water in a case where he Toivels in the hot-springs of Teveria. [Tosfos infers from here that you can't have a Mikva completely made from drawn water even if you make it flow through a furrow (into the Mikva), or else that should be the case of Toiveling in hot water. When we see that such a Mikvah is Kosher, that's only that it doesn't invalidates an (unfinished) Mikva like other drawn water, but you definitely can't Toivel in it by itself.] Although R' Chanina Sagan Hakohanim says that it's worth it for the honor of the house of our Lord to lose a Teveila once a year., that's in a town where it's not common (to have a Mikva) of cold water.

66) By a communal fast; when they forbade work, it's only during the day, but they're permitted by night. When they said that it's forbidden to wear shoes, that's only within the city, but if he needs to travel on the road, he may wear shoes. When he's on the road, he puts it on. When he comes to the city, he must remove it. When they said it's forbidden to wash, that's only his whole body, but he may wash his face, hands and feet. This is also true by someone who's excommunicated and a mourner. According to R' Chisda, it really means that they're only the same by the other Halachos (besides washing). After all, if it's like the simple meaning, then it must be saying that you can't wash on a communal fast his whole body in cold like a mourner. After all, the Braisa can't refer to hot water since a mourner is forbidden to even stick his finger into hot water. [Tosfos explains: we permit a mourner with cold water for his face, hands and feet.]

67) When someone has two weeks of mourning, one after another; if his hair is too heavy, he may chop some off with a razor, but not with scissors [Tosfos: only cutting with it, but not shaving with it]. He may wash his clothes in water but not with detergents like a certain earth or sand. He may also bathe himself in cold water.

68) Rava argues with R' Chisda and says: a mourner may wash himself all seven days with cold water since it's similar to what we allow him to eat meat and drink wine (for pleasure). You can't bring a proof against him from a Braisa that says: a Bogeres (a twelve and a half year old girl who's usually trying to get married) is not permitted to make herself look unattractive when she's a mourner over her father. This implies that a Naarah (a twelve year old who doesn't get a special Heter and must keep all the Halachos of mourning) must make herself unattractive; and its not referring to bathing in hot water since a Bogeres would be forbidden since a mourner is forbidden to stick his finger into hot water.; so, it must refer to cold water and we see it's regularly forbidden. After all, we can say it refers (to making her unattractive by not applying beauty treatments like) eye makeup and braiding.

69) Another version of Rava: a mourner is forbidden to wash in cold water all seven days. After all, eating meat and wine are only permitted to calm his fears.

70) The Halacha is: a mourner can't bathe his whole body in either cold or hot water. However, he may wash his face hands and feet in cold water, but not in hot water. He can't smear even the slightest amount of oil unless it's to remove smells.

71) R' Yehuda Darshened that an individual who accepted upon himself a Taanis says Aneinu in its own Bracha between 'Go'el Yisrael' and 'Rofeinu.' R' Yitzchok asked him; does an individual say his own Bracha? Rather, he should say it in middle of Shomea Tefila. R' Sheishes also holds to say it in Shomea Tefila. Although a Braisa says there is no difference between an individual Daveining and a congregation Davening, but one Davens eighteen Brachos and the other nineteen Brachos (i.e., the congregation says Aneinu as its own Bracha); we don't need to say that we're contrasting an individual who accepted on himself to fast an “individual fast” and an individual who accepted upon himself “the communal fast,” that the former says eighteen Brachos and the latter says nineteen Brachos. Rather, we refer to a Chazon, (that he says the nineteen Brachos). Although a Chazon needs to say twenty-four Brachos by a communal fast; we refer here to the first three fasts where the Chazon doesn't say twenty-four Brachos. Although the Mishna says that there is nothing different between the first three fasts and the three middle fast but, that you're permitted to do work on the former ones and prohibited on the latter ones; implying that they're the same regarding saying twenty-four Brachos; we must say that the Tanna there only refers to contrasing prohibitions, and are not referring to how they Daven.

Daf 14

72) The final Halacha: you say Aneinu in Shomea Tefila. [Tosfos says: and we end the Bracha regularly as Baruch Atah Hashem Shomea Tefila.]

73) Pregnant and nursing women fasts only the middle ones, but not the first ones since they're not too strict, nor the last ones that are way too strict for them to keep.

74) If these fast passed and they still weren't answered (with rain), Beis Din enacted another seven fasts, which would be all together thirteen fasts on the congregation. These are stricter than the earlier ones that they Masrin (to blow with Shofars (as a term of Truah), and to call out with Aneinu. [Tosfos explains: this Aneinu is not the one we say in Shmona Esrei of the Taanis, but it's an Aneinu that we say by Slichos and by Yom Kippur, “Aneinu Avinu Aneinu.” We can't refer to the Aneinu in the Shmona Esrei since we even say it in the first three fasts.] They also close the stores.

75) We blow eighteen Truos, three for each extra Bracha.

76) Rebbi says that we never decree more than thirteen fasts on the congregation because we don't bother the congregation too much. R' Shimon b. Gamliel says: that's not the reason, but because it passed the time of the rains. (Therefore, we only say this by rain (where the main time of rain passed), but other problems you fast until heaven answers you.)

77) The people of Ninvei who need rain even in the summer, There's a Tannaic and Amaraic argument whether they're like individuals and ask for rain in Shomea Tefila, or they're like a multitude and ask for rain in Mivarech Hashanim. The final Halacha: you say it in Shomea Tefila. [Tosfos explains: although actual individuals say V'sain Tal U'mater during Birchas Hashanim, that's because they're saying it during the time that everyone says it (i.e., during the winter). However, the people of Ninvei were considered individuals in this area since they needed rain even in summer time.]

78) On the Mondays, they open the stores' doors a little towards nightfall (to buy the provisions of their after-Taanis meal). However, on Thursday, they allowed the store to remain open for the honor of Shabbos (to be able to buy their Shabbos needs). If there are two doors, you open one and keep the other one closed (and it's considered slightly open). If there are benches before the store (that somewhat blocks off the sight of the store from the street), you can keep the door open regularly.

79) If these fast passed and they still weren't answered (with rain), people need to lessen their business deals, their building and planting for joyous occasions, their betrothing and marrying. (Building for joyous occasions is to build a Chuppa for your son, and planting for a joyous occasion refers to planting a tree where the king will spend his leisure time under.) They also don't greet each other, just like people who are excommunicated from heaven. The individuals (Tzadikim) continue to fast through Nisson. After Nisson, it's a sign of a curse if rain falls.

80) Talmidai Chachumim don't greet people with Shalom. If an ignoramus greets them with a Shalom, they can return the Shalom in a hush voice and with a serious demeanor. They wrap themselves in their Talis like mourners and people who are excommunicated, since they're like people who are excommunicated from heaven, until the heavens have mercy on them.

81) R' Elazar says: a great man can't fall on his face (in prayer) unless he'll be answered like Yehoshua b. Nun, (or else, they'll embarrass him that he wasn't answered.) A great man can't gird himself in sackcloth (to pray for a problem) unless he'll be answered like Yehoram b. Achav.