alarm

When ye blow an alarm, then the camps that lie on the east parts shall go forward.

When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.

When ye blow an alarm the second time, then the camps that lie on the south side shall take their journey: they shall blow an alarm for their journeys.

But when the congregation is to be gathered together, ye shall blow, but ye shall not sound an alarm.

And if ye go to war in your land against the enemy that oppresseth you, then ye shall blow an alarm with the trumpets; and ye shall be remembered before the LORD your God, and ye shall be saved from your enemies.

And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.

My bowels, my bowels! I am pained at my very heart; my heart maketh a noise in me; I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war.

Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir unto them that were his heirs, saith the LORD.

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for it is nigh at hand;

A day of the trumpet and alarm against the fenced cities, and against the high towers.

And fell down flat to the ground upon their faces, and blew an alarm with the trumpets, and cried toward heaven.

Then they pursued after them a day’s journey, from Adasa unto Gazera, sounding an alarm after them with their trumpets.

I asked her about the four colours which the beast had on his head. And she answered, and said to me, “Again you are inquisitive in regard to such matters.” “Yea, lady,” said I, “make known to me what they are.” “Listen,” said she: “the black is the world in which we dwell: but the fiery and bloody points out that the world must perish through blood and fire: but the golden part are you who have escaped from this world. For as gold is tested by fire, and thus becomes useful, so are you tested who dwell in it. Those, therefore, who continue stedfast, and are put through the fire, will be purified by means of it. For as gold casts away its dross, so also will ye cast away all sadness and straitness, and will be made pure so as to fit into the building of the tower. But the white part is the age that is to come, in which the elect of God will dwell, since those elected by God to eternal life will be spotless and pure. Wherefore cease not speaking these things into the ears of the saints. This then is the type of the great tribulation that is to come. If ye wish it, it will be nothing. Remember those things which were written down before.” And saying this, she departed. But I saw not into what place she retired. There was a noise, however, and I turned round in alarm, thinking that that beast was coming.

Suddenly the alarm of war was heard before me; (I said), He will hearken to me, for I am full of righteousness.

Alarm and wonder seized her as she heard,

And one camp went on and they found Esau coming with four hundred men toward his brother Jacob, and this camp ran toward Esau and his people and terrified them, and Esau fell off the horse in alarm, and all his men separated from him in that place, for they were greatly afraid.

Moreover, Moses was the inventor of the form of their trumpet, which was made of silver. Its description is this:—In length it was little less than a cubit. It was composed of a narrow tube, somewhat thicker than a flute, but with so much breadth as was sufficient for admission of the breath of a man's mouth: it ended in the form of a bell, like common trumpets. Its sound was called in the Hebrew tongue Asosra. Two of these being made, one of them was sounded when they required the multitude to come together to congregations. When the first of them gave a signal, the heads of the tribes were to assemble, and consult about the affairs to them properly belonging; but when they gave the signal by both of them, they called the multitude together. Whenever the tabernacle was removed, it was done in this solemn order:—At the first alarm of the trumpet, those whose tents were on the east quarter prepared to remove; when the second signal was given, those that were on the south quarter did the like; in the next place, the tabernacle was taken to pieces, and was carried in the midst of six tribes that went before, and of six that followed, all the Levites assisting about the tabernacle; when the third signal was given, that part which had their tents towards the west put themselves in motion; and at the fourth signal those on the north did so likewise. They also made use of these trumpets in their sacred ministrations, when they were bringing their sacrifices to the altar as well on the Sabbaths as on the rest of the [festival] days; and now it was that Moses offered that sacrifice which was called the Passover in the Wilderness, as the first he had offered after the departure out of Egypt.

But when the governor of Babylonia understood this, and had a mind to put a stop to them before they grew greater, and before greater mischiefs should arise from them, he got together as great an army as he could, both of Parthians and Babylonians, and marched against them, thinking to attack them and destroy them before any one should carry them the news that he had got an army together. He then encamped at a lake, and lay still; but on the next day [it was the sabbath, which is among the Jews a day of rest from all sorts of work] he supposed that the enemy would not dare to fight him thereon, but that he would take them and carry them away prisoners, without fighting. He therefore proceeded gradually, and thought to fall upon them on the sudden. Now Asineus was sitting with the rest, and their weapons lay by them; upon which he said, "Sirs, I hear a neighing of horses; not of such as are feeding, but such as have men on their backs; I also hear such a noise of their bridles, that I am afraid that some enemies are coming upon us to encompass us round. However, let somebody go to look about, and make report of what reality there is in the present state of things; and may what I have said prove a false alarm." And when he had said this, some of them went out to spy out what was the matter; and they came again immediately, and said to him, that "neither hast thou been mistaken in telling us what our enemies were doing, nor will those enemies permit us to be injurious to people any longer. We are caught by their intrigues like brute beasts, and there is a large body of cavalry marching upon us, while we are destitute of hands to defend ourselves withal, because we are restrained from doing it by the prohibition of our law, which obliges us to rest [on this day]." But Asineus did not by any means agree with the opinion of his spy as to what was to be done, but thought it more agreeable to the law to pluck up their spirits in this necessity they were fallen into, and break their law by avenging themselves, although they should die in the action, than by doing nothing to please their enemies in submitting to be slain by them. Accordingly, he took up his weapons, and infused courage into those that were with him to act as courageously as himself. So they fell upon their enemies, and slew a great many of them, because they despised them and came as to a certain victory, and put the rest to flight.

"And Self-willed sent out of the height, out of the thirteenth æon, and sent another great light-power. It came down into the chaos as a flying arrow, that he might help his emanations, so that they might take away the lights from Pistis Sophia anew. And when that light-power had come down, the emanations of Self-willed which were in the chaos and oppressed Pistis Sophia, took great courage and again pursued Pistis Sophia with great terror and great alarm. And some of the emanations of Self-willed oppressed her. One of them changed itself into the form of a great serpent; another again changed itself also into the form of a seven-headed basilisk; another again changed itself into the form of a dragon. And moreover the first power of Self-willed, the lion-faced, and all his other very numerous emanations, they came together and oppressed Pistis Sophia and led her again into the lower regions of the chaos and alarmed her again exceedingly.

And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.

And so too a city, upon which no rain has fallen as it is written, “And I caused it to rain upon one city, and I caused it not to rain upon another city; one piece was rained upon…” (Amos 4:7) that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast.

And so too a city which has a plague or [its buildings] collapse that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast. What constitutes a plague? If in a city that can supply five hundred foot-soldiers and three deaths occurred on three consecutive days, behold this constitutes a plague, less than this is not a plague.

And so too a city which has a plague or [its buildings] collapse that city fasts and they sound a blast, but those [in the places] around it fast but do not sound the alarm. Rabbi Akiva says: they sound the alarm but do not fast. What constitutes a plague? If in a city that can supply five hundred foot-soldiers and three deaths occurred on three consecutive days, behold this constitutes a plague, less than this is not a plague.

MISHNAH: The order of these fast-days was said for the first period of rains. But about abnormal growth one sounds the alarm immediately. Also if rains stopped for 40 days between rainy periods one raises the alarm about it since it is a sign of drought.

MISHNAH: The order of these fast-days was said for the first period of rains. But about abnormal growth one sounds the alarm immediately. Also if rains stopped for 40 days between rainy periods one raises the alarm about it since it is a sign of drought.

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday, Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday? Rebbi Ze`ira understood it from the following: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did.

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

It was stated: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Ze`ira said, because of the livelihood of the suspect ones. That of Rebbi Ze`ira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. Rebbi wanted to permit the Sabbatical year. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

MISHNAH: If they descended on produce but not on trees, on trees but not on produce, on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.

HALAKHAH: “If they descended on produce but not on trees,” little by little, “on trees but not on produce,” only heavy downpours, “on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.” It was stated: “One sounds the alarm about trees half a month before Passover, about cisterns, ditches and caves half a month before Pentecost.” Then even later? Later it would be a miracle, and one does not sound the alarm expecting miracles.

HALAKHAH: “If they descended on produce but not on trees,” little by little, “on trees but not on produce,” only heavy downpours, “on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.” It was stated: “One sounds the alarm about trees half a month before Passover, about cisterns, ditches and caves half a month before Pentecost.” Then even later? Later it would be a miracle, and one does not sound the alarm expecting miracles.

HALAKHAH: “If they descended on produce but not on trees,” little by little, “on trees but not on produce,” only heavy downpours, “on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.” It was stated: “One sounds the alarm about trees half a month before Passover, about cisterns, ditches and caves half a month before Pentecost.” Then even later? Later it would be a miracle, and one does not sound the alarm expecting miracles.

Moses instituted seven days of a marriage feast and seven days of mourning, but he instituted nothing for the widow. Even though you say that he instituted nothing for the widow, she needs a benediction. From Boaz, as it is written: “And (Boaz) took ten men of the city Elders and said, sit here, and they sat down.” Rebbi Alexander said, from here [one learns that] the lesser person is not permitted to sit down until the more important person tells him to sit down. Rebbi Phineas said, from here [one learns that] this family appoints Elders for their marriage feasts. Rebbi Eleazar ben Rebbi Yose said, from here [one learns that] the wedding blessing needs ten people [present]. Rebbi Jehudah bar Pazy said, not only a bachelor marrying a virgin, but also a widower marrying a widow, since Boaz was a widower and Ruth a widow, as it is written “The entire city was in an uproar because of them.” Is that possible that the entire town was in alarm because of the sorry state of Naomi? But Boaz’s wife had died that very day and when all the people went to the burial, Ruth and Naomi entered. It turned out that when one left, the other entered.

6. If these fast days are over and the community's prayer has not been answered, the court orders three more fasts for the community. On the days preceding these fasts one may eat and drink until sunset only, and on the fast days proper, work, bathing, anointing oneself, wearing shoes, and cohabitation are forbidden. The bath-houses must be closed. If these fast days, too, are over and the community has not been answered, the court orders seven additional fasts for the community, making in all thirteen fasts. In what respect are these (seven) fasts more rigorous than the (three) immediately preceding ones? In that on these the alarm must be sounded and the shops must be closed. On the fasts falling on a Monday, the doors of the shops may be slightly opened toward nightfall, while on Thursdays they may be kept open all day for the sake of the approaching Sabbath.

R. Isaac, with the permission of his father R. Judah, delivered the following discourse: An individual who has taken upon himself a fast must recite the prayer provided for fasts. Where does he insert it? Between the benediction ending with "Redeemer" and that ending with "Healer" (of Israel). R. Isaac objected: Is an individual entitled to insert a benediction for himself? He should rather, said R. Isaac, include it in the benediction ending with the words: "Who hearest prayer." The same opinion was given also by R. Sheshet. An objection was raised to this view from the following Baraita: There is no difference between an individual and a community, except that the former recites eighteen benedictions, while the latter recites nineteen. Now what is meant by "individual" and "community"? Is "individual" to be understood literally and "community" in the sense of representative of the community? If so, the benedictions here spoken of would not be nineteen, but twenty-four! Consequently by "individual" can be meant only one who takes upon himself a fast which is known as a "private fast," while by "community" is meant an individual who takes upon himself a "public fast," and yet the Baraita reads: "except that the former recites eighteen benedictions and the latter nineteen," which proves that an individual may insert a benediction for himself! Answer: No, by "community" is no doubt meant its representative, but (as to your objection that in this case twenty-four benedictions are recited, it must be understood that) the Baraita has reference to the first three public fasts, during which the number of benedictions is not increased to twenty-four. Is this true? Is it not stated in a Baraita: "There is no difference between the three first and the three intermediary public fasts, except that during the former work is allowed, while during the latter it is prohibited," from which you must infer that with regard to the number of benedictions they are alike!? Answer: The author of this Baraita mentioned one difference and omitted the other. Is there anything else that he omitted, so that we may be justified in assuming that he omitted this difference? I will say this, then: The teacher of the Baraita was concerned only in pointing out a difference regarding things prohibited on fast days, but did not care to mention a difference in the number of benedictions recited. If you prefer, I may also say that the number of benedictions is not increased to twenty-four even during the intermediary public fasts. Is this true? Is it not stated in a Baraita: "There is no difference between the three intermediary and the seven (last) public fasts except that during the latter the alarm is sounded and the shops are closed," which proves that with regard to the twenty-four benedictions both groups of fasts are alike? If, however, you should say that here, too, the author of the Baraita mentions one difference and omits the other, what will you do, then, with the explicit words of the Baraita, saying that "there is no difference between them except"? Answer: Do you mean to say that the phrase "there is no difference" is to be taken literally?

Said R. 'Ashi: The same view can be deduced from the text of our Mishnah, for it reads: "In what respect are these (seven) fasts more rigorous than the (three) immediately preceding ones? In that on these (seven) fast days the alarm is sounded and the shops are closed," which shows that with respect to the twenty-four benedictions both groups of fasts are alike. If, however, you should say that here, too, the Mishnah mentions one difference and omits another, what will you do with the words of the Mishnah: "In what respect"? Answer: Do you think that the phrase "in what respect" is to be taken strictly? Did not the Mishnah omit mentioning the ark? No, this is no omission, because the Mishnah mentions it in the next chapter. Now that you have arrived at this point, you may just as well say that failing to mention the increase in the number of benedictions to twenty-four is no omission either, because the Mishnah speaks of it in the next chapter.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

In what respect are these fasts more rigorous than the preceding ones? In that on these the alarm must be sounded and the shops must be closed. How is the alarm sounded? R. Judah says, by blowing the shofar; R. Judah, son of R. Samuel b. Shilat says in the name of Rab, by the supplication: "Answer us!" It was thought that the one who advocates blowing the shofar is opposed to the use of the supplication: "Answer us!" and that the one who is in favor of the supplication: "Answer us!" is opposed to blowing the shofar. If so, the latter authority would disagree with this Baraita: No less than seven fast days are enjoined upon the community, and on each of them eighteen alarms are sounded; in order to remember this, take Jericho as a sign. Now, in Jericho it was done by blowing the shofar! You must therefore say that everybody admits that blowing the shofar is a proper means of sounding the alarm, but a difference of opinion exists regarding the supplication: "Answer us!" the one authority considering it a mode of sounding the alarm, the other not considering it as such. But has the supplication: "Answer us!" ever been called alarm-sounding? Does not a Baraita state: "For other calamities that break forth and come upon a community, as epidemic eruptions on the skin, locusts, flies, hornets, mosquitoes and a plague of serpents and scorpions, no alarm was sounded (for their disappearance), but cries were uttered"? Now, crying certainly is by mouth! Answer: There are different opinions of teachers in this matter, for we read in the Mishnah: "On the following occasions the alarm is sounded on the Sabbath: When a city is surrounded by troops of the enemy or is threatened by the overflow of a river, and for a ship which is near foundering; R. Jose says, we may do so in order to secure the people's help, but not in the form of crying to God." Now, how is that sounding to be done? By the use of the Shofar? Is it allowed to blow the Shofar on a Sabbath? Undoubtedly, then, the Mishnah means by crying "Answer us!" And yet it terms it "sounding"! It stands proved.

in the days of R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin that one went before the ark, recited the benediction, and the congregation responded Amen.—"Blow, ye priests, blow!"—He who answered Abraham on mount Moriah may answer you and hear the voice of your cry this day.—"Sound the alarm, ye sons of Aaron, sound!"—He who answered our ancestors on the Red Sea, may answer you, and hear the voice of your cry this day; and so after each benediction. When the matter came up before the Sages they said this procedure was customary only before the eastern gates (of the Temple).

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

He recites before them twenty-four benedictions, namely, the eighteen that are read every day, to which he adds six more. You say six, are they not seven, as we read in the Mishnah: "The seventh he closes thus"? Said R. Naḥman b. Isaac: Do you know what "seventh" means? It means the seventh of the longer benedictions, as it is stated in a Baraita: The reader must prolong the benediction: "Redeemer of Israel" and, in closing it, he is to say: "He who answered Abraham our ancestor on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, redeemer of Israel"; the congregation responds: Amen! and the sexton of the synagogue says, "Blow, ye priests, blow! He who answered our fathers on the Red Sea, may answer you and hear the voice of your crying this day, blessed art Thou, O Lord, who rememberest things forgotten!" The congregation answers: Amen! and the sexton of the synagogue says, "Sound the alarm, ye sons of Aaron, sound!" The same order was observed in all other benedictions, namely, that in one case he would say "blow!" and in the other "sound the alarm!" However, the rule (of responding Amen) applies only to services in the country, but in the Sanctuary it was not so, because it was not customary to respond Amen in the Sanctuary. Whence do we know that they did not respond Amen in the Sanctuary? It is said (Nehem., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that after all the benedictions there was one doxology, Scripture therefore says: "exalted above all blessing," which means to say: Give praise after each blessing (benediction). What then was said in the Sanctuary? The reader said: "Blessed is the Lord, Our God, the God of Israel from everlasting to everlasting, blessed art Thou, O Lord, redeemer of Israel," to which the congregation responded: "Blessed be the Name of His glorious kingdom for ever and ever!" The sexton of the synagogue then said: "Blow, ye priests, blow!" whereupon the reader again said: "He who answered Abraham on mount Moriah, may answer you and hear the voice of your crying this day, blessed art Thou who rememberest things forgotten," to which they responded: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then said: "Sound the alarm, ye sons of Aaron, sound!" The same procedure was observed in all other benedictions, namely, that in connection with the one he would say "blow!" and with the other, "sound the alarm!" until he had finished them all. This procedure was introduced also by R. Ḥalafta in Sepphoris and by R. Ḥanina b. Teradyon in Siknin, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple Mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

Some give the foregoing passage in the following version: As is stated in a Baraita, he recites before them twenty-four benedictions, namely, the eighteen daily benedictions, to which he adds six more. Where are the latter inserted? Between "Redeemer" and "Healer." The benediction of redemption is prolonged and Amen is responded after each benediction. This was the custom in the country, but in the Sanctuary they used to say: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel," whereupon the congregation responded: "Blessed is the Name of His glorious kingdom for ever and aye," because it was not customary to respond Amen in the Sanctuary. And whence do we know that it was not customary to respond Amen in the Sanctuary? For it is said (Neh., 9. 5): "Stand up and bless the Lord your God from everlasting to everlasting; and let them say: 'Blessed be Thy glorious Name, that is exalted above all blessing and praise.'" One might think that there was one general doxology pronounced after all the benedictions, Scripture therefore says, "exalted above all blessing and praise", which means to say: Give praise after each blessing (benediction). Thus before closing the first he says: Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou, O Lord, who redeemest Israel, to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye!" The sexton of the synagogue then says: "Blow, ye priests, blow!", whereupon the reader repeats: "He who answered Abraham on mount Moriah", etc. They then blow, sound the alarm and blow again. The second he closes by saying: "Blessed is the Lord our God, the God of Israel, from everlasting to everlasting, blessed art Thou who rememberest things forgotten," to which the congregation responds: "Blessed be the Name of His glorious kingdom for ever and aye," whereupon the sexton of the synagogue says: "Sound the alarm, ye sons of Aaron, sound!" The reader then repeats: "He who answered our fathers on the Red Sea", etc. This order is observed in all benedictions, namely that in connection with one he would say first "blow!" and with the other "sound the alarm," until he had finished them all. R. Ḥalafta in Sepphoris and R. Ḥanina b. Teradyon in Siknin introduced the same order, but when the matter came before the other Sages they said, this was customary only before the Eastern Gates and on the Temple mount.

Mishnah: 1. The order of these fasts, as given above, applies only to (a drought) during the first season, but if the sprouts show signs of decay, the alarm must be sounded at once. And if there was absence of rain for forty days between the first and second rainfall, the alarm is likewise sounded at once, because this is a calamity of drought.

Mishnah: 1. The order of these fasts, as given above, applies only to (a drought) during the first season, but if the sprouts show signs of decay, the alarm must be sounded at once. And if there was absence of rain for forty days between the first and second rainfall, the alarm is likewise sounded at once, because this is a calamity of drought.

2. If rains came down which benefited the plants, but not the trees, or the trees but not the plants, or so as to benefit both but not in a measure to fill the cisterns, ditches and caves, the alarm must also be sounded at once.

that city should fast and sound the alarm, while the people of surrounding places should fast, but not sound the alarm: R. 'Aḳiba says, they should sound the alarm but not fast.

that city should fast and sound the alarm, while the people of surrounding places should fast, but not sound the alarm: R. 'Aḳiba says, they should sound the alarm but not fast.

that city should fast and sound the alarm, while the people of surrounding places should fast, but not sound the alarm: R. 'Aḳiba says, they should sound the alarm but not fast.

4. Similarly if a city is visited by an epidemic or its houses are falling in, that city should fast and sound the alarm, while the surrounding places should fast but should not sound the alarm. R. 'Aḳiba says, they should sound the alarm, but need not fast. What is considered an epidemic? When, in a city capable of furnishing five hundred foot soldiers, three men die in succession within three successive days.

4. Similarly if a city is visited by an epidemic or its houses are falling in, that city should fast and sound the alarm, while the surrounding places should fast but should not sound the alarm. R. 'Aḳiba says, they should sound the alarm, but need not fast. What is considered an epidemic? When, in a city capable of furnishing five hundred foot soldiers, three men die in succession within three successive days.

4. Similarly if a city is visited by an epidemic or its houses are falling in, that city should fast and sound the alarm, while the surrounding places should fast but should not sound the alarm. R. 'Aḳiba says, they should sound the alarm, but need not fast. What is considered an epidemic? When, in a city capable of furnishing five hundred foot soldiers, three men die in succession within three successive days.

5. On the following occasions the alarm must be sounded everywhere. If there appeared a plague of blast, mildew, locust, cricket, wild beasts, and also when armies are passing through the country, because they are all moving plagues.

7. On the following occasions the alarm is sounded even on the Sabbath: When a city is surrounded by troops of the enemy, or is threatened with a flood, and when a ship is foundering on the sea; R. Jose says, in this case the alarm may be sounded only as a signal for help, but not as a form of supplication; Simeon the Temanite said (the alarm is sounded on the Sabbath) also on account of an epidemic, but the other Sages did not agree with him.

7. On the following occasions the alarm is sounded even on the Sabbath: When a city is surrounded by troops of the enemy, or is threatened with a flood, and when a ship is foundering on the sea; R. Jose says, in this case the alarm may be sounded only as a signal for help, but not as a form of supplication; Simeon the Temanite said (the alarm is sounded on the Sabbath) also on account of an epidemic, but the other Sages did not agree with him.

7. On the following occasions the alarm is sounded even on the Sabbath: When a city is surrounded by troops of the enemy, or is threatened with a flood, and when a ship is foundering on the sea; R. Jose says, in this case the alarm may be sounded only as a signal for help, but not as a form of supplication; Simeon the Temanite said (the alarm is sounded on the Sabbath) also on account of an epidemic, but the other Sages did not agree with him.

8. The alarm is sounded on account of any calamity that comes upon the community, except that of excessive rain. It happened that Ḥoni (Onias) the Circle-drawer was asked to pray for rain. He replied: Go and take in the Passover ovens, so that they should not be dissolved. He then prayed, but no rain came down. He therefore drew a circle and placed himself in the center of it. Then he said: Master of the world! Thy children have set their faces on me, because I am looked upon as one of Thy household. Now, I swear by Thy great Name that I will not move from here until Thou have mercy upon Thy children. The rain began to trickle. Ḥoni, however, said, not for such rain did I pray, but for a rain that would fill the cisterns, ditches, and caves. The rain then came down with vehemence. Ḥoni again said, not for such rain did I pray, but for a rain of benevolence, blessing and graciousness. The rain then continued coming down in proper fashion until the Israelites had to go up from Jerusalem to the Temple mount on account of the flood. They then said to him, just as thou hast prayed for the rain to come down, so pray now that it should stop. He replied: "Go out and see whether the stone of losers has been washed away." Simeon b. Sheṭaḥ then sent word to him saying, thou deservest to be excommunicated, but what can I do to thee since thou art petulant before God like a son that is petulant toward his father and the latter does his will. With regard to thee Scripture says (Proverbs, 23. 25): "Let thy father and thy mother be glad, and let her that bore thee rejoice."

Gemara: The order of these fasts as given above applies only to a drought during the first season, etc. A contradiction was pointed out from a Baraita: If the rain fails to come in its first and second season, we should pray for it, but if it fails to come also in its third season, we should begin to fast. Said R. Judah in the name of Rab, our Mishnah must be understood as follows: The order of these fasts, as enumerated above, applies only when the first, second and third seasons had passed without rain, but if there was rain in the first season and the seeds sprouted, but then changed for the worse, the alarm must be sounded at once. Said R. Naḥman, the alarm should be sounded only if they changed, but not if they dried up. This is self-evident, since the Mishnah says explicitly "changed!" No, this remark (of R. Naḥman) is needed in case the seeds recovered (so far as to) produce stalks; you might then think that this producing of stalks is something to rely on for a full recovery; he therefore informs you that producing of stalks is nothing to count upon.

Gemara: The order of these fasts as given above applies only to a drought during the first season, etc. A contradiction was pointed out from a Baraita: If the rain fails to come in its first and second season, we should pray for it, but if it fails to come also in its third season, we should begin to fast. Said R. Judah in the name of Rab, our Mishnah must be understood as follows: The order of these fasts, as enumerated above, applies only when the first, second and third seasons had passed without rain, but if there was rain in the first season and the seeds sprouted, but then changed for the worse, the alarm must be sounded at once. Said R. Naḥman, the alarm should be sounded only if they changed, but not if they dried up. This is self-evident, since the Mishnah says explicitly "changed!" No, this remark (of R. Naḥman) is needed in case the seeds recovered (so far as to) produce stalks; you might then think that this producing of stalks is something to rely on for a full recovery; he therefore informs you that producing of stalks is nothing to count upon.

If there was absence of rain for forty days between the first and second rainfall, the alarm is likewise sounded at once because this is a calamity of drought, etc. What is to be understood by a calamity of drought (מכת בצרת)? Said R. Judah in the name of Rab, a calamity that is the cause of scarcity. Said R. Naḥman, when provision has to be imported from one city to another by water,

it is scarcity, but when from one country to another, it is famine. R. Ḥanina said, if a Se'ah (measure of grain) is sold for one Sela', and is obtainable, it is scarcity; if four measures are sold for a Sela', but are obtainable with difficulty, it is famine. (Said Rabbah bar b. Ḥana in the name of R. Johanan, this applies only to a time when money is plentiful but food is dear, but if money is scarce and food is plentiful, the alarm must be sounded at once.) Said R. Johanan, I clearly remember when four Se'ah stood at a Sela', and yet many people were swollen from starvation in Tiberias, because there was not a coin (lit. 'asarion') to be had.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Our Rabbis have taught: The alarm for rain for the trees must be sounded in the middle of the Passover season, while the alarm for rain for cisterns, ditches, and caves must be sounded in the middle of the Tabernacles season: if there is no water for drinking purposes, the alarm is to be sounded at once. What is meant by "at once"? The first Monday, Thursday, and Monday. In all these cases the alarm is sounded only in the province concerned. If there is an epidemic of croup the alarm is sounded, provided the disease proves fatal, but if it is not fatal, the alarm is not sounded. The alarm is sounded on account of the appearance of locusts, no matter in what numbers; R. Simeon b. Eleazar said, the alarm is sounded also on account of grasshoppers.

Another Baraita teaches: The alarm is sounded for rain for the trees during the six years of the Septenary (but not during the Sabbatical year); for the cisterns, ditches, and caves it is sounded also during the Sabbatical year; Rabban Simeon b. Gamaliel said, for the trees also we sound during the Sabbatical year, because they furnish a livelihood to the poor. Another Baraita teaches: The alarm is sounded for the trees during the six years of the Septenary (but not during the Sabbatical year); for cisterns, ditches, and caves, it is sounded even during the Sabbatical year; R. Simeon b. Eleazar said, also for what grows of itself we sound during the Sabbatical year, because it furnishes a livelihood to the poor.

Another Baraita teaches: The alarm is sounded for rain for the trees during the six years of the Septenary (but not during the Sabbatical year); for the cisterns, ditches, and caves it is sounded also during the Sabbatical year; Rabban Simeon b. Gamaliel said, for the trees also we sound during the Sabbatical year, because they furnish a livelihood to the poor. Another Baraita teaches: The alarm is sounded for the trees during the six years of the Septenary (but not during the Sabbatical year); for cisterns, ditches, and caves, it is sounded even during the Sabbatical year; R. Simeon b. Eleazar said, also for what grows of itself we sound during the Sabbatical year, because it furnishes a livelihood to the poor.

On the following occasions the alarm must be sounded, etc. Our Rabbis have taught: In case of blast and mildew, the alarm must be sounded in whatever quantity they appear; in case of locust and crickets, the alarm must be immediately sounded, even if only one of these winged creatures appeared in the whole land of Palestine.

On the following occasions the alarm must be sounded, etc. Our Rabbis have taught: In case of blast and mildew, the alarm must be sounded in whatever quantity they appear; in case of locust and crickets, the alarm must be immediately sounded, even if only one of these winged creatures appeared in the whole land of Palestine.

On the following occasions the alarm must be sounded, etc. Our Rabbis have taught: In case of blast and mildew, the alarm must be sounded in whatever quantity they appear; in case of locust and crickets, the alarm must be immediately sounded, even if only one of these winged creatures appeared in the whole land of Palestine.

Wild beasts, etc. Our Rabbis have taught: In cases of wild beasts the alarm must be sounded only when they appear as a visitation, but if they do not appear as a visitation, we do not sound the alarm. How are we to know whether it is the one or the other? If the wild beasts appear in the town, it is a visitation, but if only in the fields, it is not a visitation; if by day, it is a visitation, if by night it is not a visitation; if a beast saw two men together and ran after them, it is a visitation, but if on seeing them it fled, it is not a visitation; if it tore two persons but devoured only one of them, it is a visitation, but if it devoured both of them, it is not a visitation; if it climbed upon the roof and took a child out of the cradle, it is a visitation.

Wild beasts, etc. Our Rabbis have taught: In cases of wild beasts the alarm must be sounded only when they appear as a visitation, but if they do not appear as a visitation, we do not sound the alarm. How are we to know whether it is the one or the other? If the wild beasts appear in the town, it is a visitation, but if only in the fields, it is not a visitation; if by day, it is a visitation, if by night it is not a visitation; if a beast saw two men together and ran after them, it is a visitation, but if on seeing them it fled, it is not a visitation; if it tore two persons but devoured only one of them, it is a visitation, but if it devoured both of them, it is not a visitation; if it climbed upon the roof and took a child out of the cradle, it is a visitation.

When armies are passing, etc. Our Rabbis have taught: Not only when a hostile army is invading the country (must the alarm be sounded), which is a matter of course, but also when a friendly army is passing through the country; for there was no more friendly army than that of Pharaoh-necoh, and yet king Josiah met his doom through it, as it is said (II Chron., 35.21):

On the following occasions the alarm is sounded even on the Sabbath, etc. Our Rabbis have taught: When a city is surrounded by enemy troops, or is threatened with a flood; when a ship is foundering on the sea; when a person is pursued by Gentiles or by wild beasts or by bandits, the alarm is sounded even on the Sabbath. For any of these things individuals may volunteer to afflict themselves by fasting; R. Jose said, an individual is not allowed to afflict himself by fasting, for he might become dependent upon the public [by reason of incapacity for work] and find no mercy on their part. Said R. Judah in the name of Rab, what is R. Jose's (Scriptural) reason? It is written (Gen., 2. 7): "And man became a living soul;" the Torah means to say, keep alive the soul which I gave you.

On the following occasions the alarm is sounded even on the Sabbath, etc. Our Rabbis have taught: When a city is surrounded by enemy troops, or is threatened with a flood; when a ship is foundering on the sea; when a person is pursued by Gentiles or by wild beasts or by bandits, the alarm is sounded even on the Sabbath. For any of these things individuals may volunteer to afflict themselves by fasting; R. Jose said, an individual is not allowed to afflict himself by fasting, for he might become dependent upon the public [by reason of incapacity for work] and find no mercy on their part. Said R. Judah in the name of Rab, what is R. Jose's (Scriptural) reason? It is written (Gen., 2. 7): "And man became a living soul;" the Torah means to say, keep alive the soul which I gave you.

Simeon the Temanite said (the alarm is sounded on the Sabbath) also on account of an epidemic, but the other Sages did not agree with him, etc. The question was raised: Did the Rabbis disagree with Simeon only so far as the Sabbath was concerned, but agreed with him with regard to week-days, or did they disagree with him in both? Come and hear: Simeon the Temanite said, the alarm is sounded on the Sabbath for an epidemic, and all the more so on week days; Hanan b. Phineas, the disciple of R. 'Aḳiba, said in the name of R. 'Aḳiba, the alarm is not to be sounded either on the Sabbath or on week days.

Simeon the Temanite said (the alarm is sounded on the Sabbath) also on account of an epidemic, but the other Sages did not agree with him, etc. The question was raised: Did the Rabbis disagree with Simeon only so far as the Sabbath was concerned, but agreed with him with regard to week-days, or did they disagree with him in both? Come and hear: Simeon the Temanite said, the alarm is sounded on the Sabbath for an epidemic, and all the more so on week days; Hanan b. Phineas, the disciple of R. 'Aḳiba, said in the name of R. 'Aḳiba, the alarm is not to be sounded either on the Sabbath or on week days.

Simeon the Temanite said (the alarm is sounded on the Sabbath) also on account of an epidemic, but the other Sages did not agree with him, etc. The question was raised: Did the Rabbis disagree with Simeon only so far as the Sabbath was concerned, but agreed with him with regard to week-days, or did they disagree with him in both? Come and hear: Simeon the Temanite said, the alarm is sounded on the Sabbath for an epidemic, and all the more so on week days; Hanan b. Phineas, the disciple of R. 'Aḳiba, said in the name of R. 'Aḳiba, the alarm is not to be sounded either on the Sabbath or on week days.

The alarm is sounded on account of any calamity that comes upon the community, except that of excessive rain. What is the reason? Said R. 'Abba in the name of Samuel, because it is not allowed to pray for the cessation of too much good. R. 'Abba further said in the name of Samuel, whence do we learn that one is not to pray for the cessation of too much good? From the statement (Malachi, 3. 10): "Bring ye the whole tithe into the store-house, that there may be food in My house, and try Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than sufficiency." What is the meaning of "that there shall be more than sufficiency?" Said Rami b. R. Yud in the name of Rab, it means that your lips will grow tired saying, "it is enough".

R. Judah said in the name of Rab, in the Exile we do sound the alarm at once (for excessive rain). The same is taught in a Baraita: When there was excessive rain, the people belonging to the division (of that week) would send word to their delegates in Jerusalem: "Look ye out for your brethren in the Exile, that their houses should not become their graves!"