## Taanit Daf 16a

###### Taanit 16a:1
[Taanit 16a:1](https://torahapp.org/share/book/Taanit/r/16a:1)

לְמִתְבַּיֵּישׁ מֵאֲחֵרִים. וְהֵיכָא מַנַּח לְהוּ? אָמַר רַבִּי יִצְחָק: בִּמְקוֹם תְּפִילִּין. שֶׁנֶּאֱמַר: ״לָשׂוּם לַאֲבֵלֵי צִיּוֹן לָתֵת לָהֶם פְּאֵר תַּחַת אֵפֶר״.

**William Davidson Edition - English:**
**one who is humiliated by others.** Accordingly, ashes are placed on the heads of the leaders of the community by others, to increase the appearance of their suffering. The Gemara asks: **And where** exactly **are** the ashes **placed** upon their heads? **Rabbi Yitzḥak said: On the place** of the **phylacteries** of the head, **as it is stated: “To appoint to those who mourn in Zion, to give to them an ornament [*pe’er*] instead of ashes”** (Isaiah 61:3). This verse likens the placement of ashes on one’s head to an ornament, and the term *pe’er* is traditionally interpreted as a reference to phylacteries.


###### Taanit 16a:2
[Taanit 16a:2](https://torahapp.org/share/book/Taanit/r/16a:2)

רְחוֹב, תֵּיבָה, וְשַׂקִּים, אֵפֶר, אֵפֶר, קְבוּרָה, וּמוֹרִיָּה סִימָן. לָמָּה יוֹצְאִין לָרְחוֹב? רַבִּי חִיָּיא בַּר אַבָּא אָמַר: לוֹמַר — זָעַקְנוּ בְּצִנְעָא וְלֹא נַעֲנֵינוּ, נְבַזֶּה עַצְמֵנוּ בְּפַרְהֶסְיָא.

**William Davidson Edition - English:**
§ The Gemara provides **a mnemonic** device for the forthcoming statements. **Square; ark; and sackcloth; ashes; ashes; cemetery; and Moriah.** The Gemara asks: **Why do they go out to the square? Rabbi Ḥiyya bar Abba said:** This is a symbolic action, as though **to say: We cried out in private** inside the synagogue **and we were not answered. We will** therefore **disgrace ourselves in public,** so that our prayers will be heard.


###### Taanit 16a:3
[Taanit 16a:3](https://torahapp.org/share/book/Taanit/r/16a:3)

רֵישׁ לָקִישׁ אָמַר: גָּלִינוּ, גָּלוּתֵינוּ מְכַפֶּרֶת עָלֵינוּ. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ, דְּגָלוּ מִבֵּי כְנִישְׁתָּא לְבֵי כְנִישְׁתָּא.

**William Davidson Edition - English:**
**Reish Lakish said** that the move into the square symbolizes exile, as though they are saying: **We have been exiled; may our exile atone for us.** The Gemara asks: **What is** the practical difference **between** these two explanations? The Gemara answers that the practical difference between **them** is in a case **where they are exiled,** i.e., they move, **from** one **synagogue to** another **synagogue.** According to the opinion of Reish Lakish, they have exiled themselves, and therefore this ceremony is adequate. Conversely, Rabbi Ḥiyya bar Abba maintains that as the ritual is performed in private, it is insufficient.


###### Taanit 16a:4
[Taanit 16a:4](https://torahapp.org/share/book/Taanit/r/16a:4)

וְלָמָּה מוֹצִיאִין אֶת הַתֵּיבָה לִרְחוֹבָהּ שֶׁל עִיר? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, לוֹמַר: כְּלִי צָנוּעַ הָיָה לָנוּ, וְנִתְבַּזָּה בַּעֲווֹנֵינוּ.

**William Davidson Edition - English:**
The Gemara asks another question concerning the meaning of the ritual. **And why do they remove the ark to the city square? Rabbi Yehoshua ben Levi said:** This is done as though **to say: We had a modest vessel,** which was always kept concealed, **but it has been** publicly **exposed due to our transgressions.**


###### Taanit 16a:5
[Taanit 16a:5](https://torahapp.org/share/book/Taanit/r/16a:5)

וְלָמָּה מִתְכַּסִּין בְּשַׂקִּים? אָמַר רַבִּי חִיָּיא בַּר אַבָּא: לוֹמַר — הֲרֵי אָנוּ חֲשׁוּבִין כִּבְהֵמָה. וְלָמָּה נוֹתְנִין אֵפֶר מִקְלֶה עַל גַּבֵּי תֵּיבָה? אָמַר רַבִּי יְהוּדָה בֶּן פַּזִּי: כְּלוֹמַר — ״עִמּוֹ אָנֹכִי בְּצָרָה״. רֵישׁ לָקִישׁ אָמַר: ״בְּכׇל צָרָתָם לוֹ צָר״. אָמַר רַבִּי זֵירָא: מֵרֵישׁ כִּי הֲוָה חֲזֵינָא לְהוּ לְרַבָּנַן דְּיָהֲבִי אֵפֶר מִקְלֶה עַל גַּבֵּי תֵּיבָה — מִזְדַּעְזַע לִי כּוּלֵּיהּ גּוּפַאי.

**William Davidson Edition - English:**
The Gemara further asks: **And why do they cover themselves in sackcloth? Rabbi Ḥiyya bar Abba said:** This is as though **to say: We are considered** before You **like animals,** which are likewise covered with hide. **And why do they place burnt ashes on top of the ark? Rabbi Yehuda ben Pazi said:** This is **as though to say** in God’s name: **“I will be with him in trouble”** (Psalms 91:15). **Reish Lakish said** that the same idea can be derived from a different verse: **“In all their affliction, He was afflicted”** (Isaiah 63:9). By placing burnt ash on the ark, which is the symbol of the Divine Presence, it is as though God Himself joins the Jews in their pain. **Rabbi Zeira said: At first, when I saw the Sages place burnt ashes upon the ark, my entire body trembled** from the intensity of the event.


###### Taanit 16a:6
[Taanit 16a:6](https://torahapp.org/share/book/Taanit/r/16a:6)

וְלָמָּה נוֹתְנִין אֵפֶר בְּרֹאשׁ כׇּל אֶחָד וְאֶחָד? פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא. חַד אָמַר: הֲרֵי אָנוּ חֲשׁוּבִין לְפָנֶיךָ כְּאֵפֶר, וְחַד אָמַר: כְּדֵי שֶׁיִּזְכּוֹר לָנוּ אֶפְרוֹ שֶׁל יִצְחָק. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ עָפָר סְתָם.

**William Davidson Edition - English:**
**And why do they place ashes upon the head of each and every** individual? **Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this** matter. **One said** that this is as though to say: **We are considered like ashes before You. And one said** that these ashes are placed **in order to remind** God of **the ashes of** our forefather **Isaac, on our behalf.** The Gemara asks: **What is** the practical difference **between** these two explanations? The Gemara answers that the practical difference **between them** is in a case where one placed **ordinary earth** upon the heads of the individuals instead of ashes. Although earth does symbolize self-nullification and may be used according to the first explanation, it has no connection to the sacrifice of Isaac, and therefore it does not satisfy the second explanation.


###### Taanit 16a:7
[Taanit 16a:7](https://torahapp.org/share/book/Taanit/r/16a:7)

לָמָּה יוֹצְאִין לְבֵית הַקְּבָרוֹת? פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא. חַד אָמַר: הֲרֵי אָנוּ חֲשׁוּבִין לְפָנֶיךָ כְּמֵתִים, וְחַד אָמַר: כְּדֵי שֶׁיְּבַקְּשׁוּ עָלֵינוּ מֵתִים רַחֲמִים. מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ קִבְרֵי נׇכְרִים.

**William Davidson Edition - English:**
The Gemara further asks: **And why do they go out to the cemetery** on a fast day? Again, **Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree with regard to this** matter. **One said** this is as though to say: **We are like the dead before You. And one said** that one goes out to the cemetery **in order that** the deceased will **request mercy on our behalf.** The Gemara asks: **What is** the practical difference **between them?** The Gemara answers that the practical difference **between them** concerns **graves of gentiles.** If the purpose of going to graves is to say that they stand before God like the dead, graves of gentiles would suffice. However, if they go to the cemetery for the deceased to ask for mercy on their behalf, they should visit specifically Jewish graves.


###### Taanit 16a:8
[Taanit 16a:8](https://torahapp.org/share/book/Taanit/r/16a:8)

מַאי הַר הַמּוֹרִיָּה? פְּלִיגִי בַּהּ רַבִּי לֵוִי בַּר חָמָא וְרַבִּי חֲנִינָא. חַד אָמַר: הַר שֶׁיָּצָא מִמֶּנּוּ הוֹרָאָה לְיִשְׂרָאֵל, וְחַד אָמַר: הַר שֶׁיָּצָא מִמֶּנּוּ מוֹרָא לְאוּמּוֹת הָעוֹלָם.

**William Davidson Edition - English:**
§ Apropos disputes between Rabbi Levi bar Ḥama and Rabbi Ḥanina, the Gemara mentions another dispute between them. **What** is the meaning of the name **Mount [*Har*] Moriah,** the Temple Mount? **Rabbi Levi bar Ḥama and Rabbi Ḥanina disagree** with regard to **this** matter. **One said** that the name alludes to the Great Sanhedrin that convened there, as it is the **mountain from which instruction [*hora’a*] went out to the Jewish people. And one said** that it is the **mountain from which fear [*mora*] went out to the nations of the world,** as this place signifies God’s choice of the Jewish people.


###### Taanit 16a:9
[Taanit 16a:9](https://torahapp.org/share/book/Taanit/r/16a:9)

הַזָּקֵן שֶׁבָּהֶן אוֹמֵר לִפְנֵיהֶן דִּבְרֵי כִבּוּשִׁין. תָּנוּ רַבָּנַן: אִם יֵשׁ זָקֵן — אוֹמֵר זָקֵן. וְאִם לָאו — אוֹמֵר חָכָם, וְאִם לָאו — אוֹמֵר אָדָם שֶׁל צוּרָה. אַטּוּ זָקֵן דְּקָאָמְרִי, אַף עַל גַּב דְּלָאו חָכָם הוּא? אָמַר אַבָּיֵי, הָכִי קָאָמַר: אִם יֵשׁ זָקֵן וְהוּא חָכָם — אוֹמֵר זָקֵן וְהוּא חָכָם, וְאִם לָאו — אוֹמֵר חָכָם, וְאִם לָאו — אוֹמֵר אָדָם שֶׁל צוּרָה.

**William Davidson Edition - English:**
§ The mishna taught: **The eldest of** the community **says to them statements of reproof. The Sages taught** in a *baraita*: **If there is an elder,** then **the elder says** the admonition, **and if not, a Sage says** the admonition. **And if not, a person of** imposing **appearance says** it. The Gemara asks: **Is that to say** that the **elder** of whom **we spoke** is preferred to a scholar simply by virtue of his age, **even though he is not a scholar? Abaye said** that **this is what** the mishna **is saying: If there is an elder, and he is** also **a scholar,** this **elder scholar says** the admonition. **And if not,** even a young **scholar says** the reproof. **And if** there is **no** scholar of any kind available, **a person of** imposing **appearance says** it.


###### Taanit 16a:10
[Taanit 16a:10](https://torahapp.org/share/book/Taanit/r/16a:10)

אַחֵינוּ, לֹא שַׂק וְתַעֲנִית גּוֹרְמִים, אֶלָּא תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים גּוֹרְמִים. שֶׁכֵּן מָצִינוּ בְּאַנְשֵׁי נִינְוֵה, שֶׁלֹּא נֶאֱמַר בָּהֶם ״וַיַּרְא הָאֱלֹהִים אֶת שַׂקָּם וְאֶת תַּעֲנִיתָם״, אֶלָּא: ״וַיַּרְא הָאֱלֹהִים אֶת מַעֲשֵׂיהֶם כִּי שָׁבוּ מִדַּרְכָּם הָרָעָה״.

**William Davidson Edition - English:**
What does he say? **Our brothers,** it is **not sackcloth and fasting** that **cause** atonement for our sins. **Rather, repentance and good deeds** will **cause** our atonement. This is **as we find with regard to the people of Nineveh, that it is not stated about them: And God saw their sackcloth and their fasting. Rather,** the verse states: **“And God saw their deeds, that they had turned from their evil way”** (Jonah 3:10).


###### Taanit 16a:11
[Taanit 16a:11](https://torahapp.org/share/book/Taanit/r/16a:11)

״וְיִתְכַּסּוּ שַׂקִּים הָאָדָם וְהַבְּהֵמָה״, מַאי הֲווֹ עָבְדִי? אָסְרוּ הַבְּהֵמוֹת לְחוּד, וְאֶת הַוְּולָדוֹת לְחוּד. אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! אִם אֵין אַתָּה מְרַחֵם עָלֵינוּ — אֵין אָנוּ מְרַחֲמִים עַל אֵלּוּ.

**William Davidson Edition - English:**
§ Apropos the repentance of the inhabitants of Nineveh, the Gemara discusses their behavior further. The verse states: **“But let them be covered with sackcloth, both man and beast”** (Jonah 3:8). **What did they do? They confined the** female **animals alone, and** their **young alone,** in a different place. **They** then **said before** God: **Master of the Universe, if You do not have mercy on us, we will not have mercy on these** animals. Even if we are not worthy of Your mercy, these animals have not sinned.


###### Taanit 16a:12
[Taanit 16a:12](https://torahapp.org/share/book/Taanit/r/16a:12)

״וְיִקְרְאוּ אֶל אֱלֹהִים בְּחׇזְקָה״, מַאי אֲמוּר? אָמְרוּ לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! עָלוּב וְשֶׁאֵינוֹ עָלוּב, צַדִּיק וְרָשָׁע — מִי נִדְחֶה מִפְּנֵי מִי?

**William Davidson Edition - English:**
It is further stated with regard to the people of Nineveh: **“And let them cry mightily to God”** (Jonah 3:8). The Gemara asks: **What did they say** that could be described as calling out “mightily”? The Gemara explains that **they said before** God: **Master of the Universe,** if there is a dispute between **a submissive one and an intractable one,** or between **a righteous one and a wicked one, who must yield before whom?** Certainly the righteous forgives the wicked. Likewise, You must have mercy on us.


###### Taanit 16a:13
[Taanit 16a:13](https://torahapp.org/share/book/Taanit/r/16a:13)

״וְיָשֻׁבוּ אִישׁ מִדַּרְכּוֹ הָרָעָה וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״, מַאי ״וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״? אָמַר שְׁמוּאֵל: אֲפִילּוּ גָּזַל מָרִישׁ וּבְנָאוֹ בְּבִירָה — מְקַעְקֵעַ כׇּל הַבִּירָה כּוּלָּהּ וּמַחְזִיר מָרִישׁ לִבְעָלָיו.

**William Davidson Edition - English:**
The verse states: **“And let them turn, every one from his evil way, and from the violence that is in their hands”** (Jonah 3:8). **What is** the meaning of the phrase **“and from the violence that is in their hands”? Shmuel said** that the king of Nineveh proclaimed: **Even** if **one stole a beam and built it into** his **building,** he must **tear down the entire building and return the beam to its owner.** Although the Sages decreed that one need only pay financial compensation in a case of this kind, these people wanted to repent completely by removing any remnant of stolen property from their possession.


###### Taanit 16a:14
[Taanit 16a:14](https://torahapp.org/share/book/Taanit/r/16a:14)

אָמַר רַב אַדָּא בַּר אַהֲבָה: אָדָם שֶׁיֵּשׁ בְּיָדוֹ עֲבֵירָה, וּמִתְוַדֶּה וְאֵינוֹ חוֹזֵר בָּהּ, לְמָה הוּא דּוֹמֶה? לְאָדָם שֶׁתּוֹפֵס שֶׁרֶץ בְּיָדוֹ, שֶׁאֲפִילּוּ טוֹבֵל בְּכׇל מֵימוֹת שֶׁבָּעוֹלָם — לֹא עָלְתָה לוֹ טְבִילָה. זְרָקוֹ מִיָּדוֹ, כֵּיוָן שֶׁטָּבַל בְּאַרְבָּעִים סְאָה — מִיָּד עָלְתָה לוֹ טְבִילָה,

**William Davidson Edition - English:**
§ Similarly, **Rav Adda bar Ahava said: A person who has a transgression in his hand, and he confesses but does not repent for** his sin, **to what is he comparable? To a person who holds in his hand** a dead **creeping animal,** which renders one ritually impure by contact. **As** in this situation, **even if he immerses in all the waters of the world, his immersion is ineffective for him,** as long as the source of ritual impurity remains in his hand. However, if he has **thrown** the animal **from his hand, once he has immersed in** a ritual bath of **forty *se’a*, the immersion is immediately effective for him.**


###### Taanit 16a:15
[Taanit 16a:15](https://torahapp.org/share/book/Taanit/r/16a:15)

שֶׁנֶּאֱמַר: ״וּמוֹדֶה וְעֹזֵב יְרֻחָם״, וְאוֹמֵר: ״נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם אֶל אֵל בַּשָּׁמָיִם״.

**William Davidson Edition - English:**
**As it is stated:** “He who covers his transgressions shall not prosper, **but whoever confesses and forsakes them shall obtain mercy”** (Proverbs 28:13). That is, confession alone is futile, but one who also abandons his transgressions will receive mercy. **And it states** elsewhere: **“Let us lift up our heart with our hands to God in Heaven”** (Lamentations 3:41), which likewise indicates that it is not enough to lift one’s hands in prayer; rather, one must also raise his heart and return to God.


###### Taanit 16a:16
[Taanit 16a:16](https://torahapp.org/share/book/Taanit/r/16a:16)

עָמְדוּ בִּתְפִלָּה, מוֹרִידִין לִפְנֵי הַתֵּיבָה זָקֵן כּוּ׳. תָּנוּ רַבָּנַן: עָמְדוּ בִּתְפִלָּה, אַף עַל פִּי שֶׁיֵּשׁ שָׁם זָקֵן וְחָכָם — אֵין מוֹרִידִין לִפְנֵי הַתֵּיבָה אֶלָּא אָדָם הָרָגִיל. רַבִּי יְהוּדָה אוֹמֵר: מְטוּפָּל וְאֵין לוֹ, וְיֵשׁ לוֹ יְגִיעָה בַּשָּׂדֶה, וּבֵיתוֹ רֵיקָם,

**William Davidson Edition - English:**
§ The mishna teaches: **They stood for prayer,** and the congregation appoints **an elder. The Sages taught** in a *baraita*: **They stood for prayer,** and **even if there is** a man **there who is elderly and a scholar, they** appoint **to descend before the ark** as prayer leader **only a person who is accustomed** to lead in prayer. Who is considered an accustomed prayer leader in this sense? **Rabbi Yehuda says:** One who has financially **dependent** children **but he does not have** the means to support them, **and he has** no choice but to **toil in the field, and whose house is empty,** and who will therefore pray for rain with great devotion.


###### Taanit 16a:17
[Taanit 16a:17](https://torahapp.org/share/book/Taanit/r/16a:17)

וּפִרְקוֹ נָאֶה, וּשְׁפַל בֶּרֶךְ, וּמְרוּצֶּה לָעָם, וְיֵשׁ לוֹ נְעִימָה, וְקוֹלוֹ עָרֵב, וּבָקִי לִקְרוֹת בַּתּוֹרָה וּבַנְּבִיאִים וּבַכְּתוּבִים, וְלִשְׁנוֹת בַּמִּדְרָשׁ בַּהֲלָכוֹת וּבָאַגָּדוֹת, וּבָקִי בְּכׇל הַבְּרָכוֹת כּוּלָּן. וִיהַבוּ בֵּיהּ רַבָּנַן עֵינַיְיהוּ בְּרַב יִצְחָק בַּר אַמֵּי.

**William Davidson Edition - English:**
Rabbi Yehuda continues with his depiction of the worthy prayer leader. **And his youth was becoming, and** he is **humble and accepted by the people,** as he is likable. **And** furthermore, he must be **familiar with songs and his voice pleasant, and** he is **expert in reading the Torah, the Prophets, and the Writings, and** he knows how **to study midrash, *halakha*, and *aggada*. And** finally, he must be **expert in all of the blessings.** Clearly, it is hard to find someone with all these qualities. **And** the Gemara relates that when this worthy person was described, those **Sages** present **turned their eyes toward Rav Yitzḥak bar Ami,** who possessed all of these virtues.