סדר תעניות האלו – that are mentioned in the chapter above, are not observed other than for the rainfall in the autumn. If the three times of the early rainfall passed, which are the third of Marcheshvan, the seventh [of Marcheshvan] and the seventeenth [of Marcheshvan] and rain did not fall, then individuals would fast, and afterwards, the community would [observe] thirteen fasts according to the order that was mentioned.

אבל – if rains fell at their appropriate time and the seeds sprouted and changed, such as in place of wheat came thorns and in place of barley came the early stages of ripening, or another change.

מתריעין עליהם מיד – with the first fast, for all the stringency related to the latter fasts are practiced immediately on the first fast.

בין גשם לגשם—between the rainfall in the autumn and the second period.

מכת בצורת – it is a sign of drought [of rain in season].

ירדו לצמחים ולא לאילן – such as it would rain gently, which is good for plants and grasses but is not sufficient for trees.

לאילן ולא לצמחים – that [rain] fell with great force

for cisterns, ditches/pits and caves.

וכל סביבותיה מתענות – since that city where rain did not fall would have to go to buy grain in a city where [rain] fell and there would be famine.

מפולת – which have healthy walls fall, but those [walls] that were in disrepair/defective (Taanit 20b) are not the falling of houses [mentioned].

בכל מקום – and even those cities that were very far away from it, as the reason explained at the end [of the Mishnah] because of a continuing plague.

שדפון – wind that destroys the grain and empties it of seed.

ירקון – grain whose surface becomes pale; and there are those who explain [the word] ירקון as an illness that changes the face of man to be like the appearance of the vegetation of the field.

ועל חיה רעה – that appears in the daytime on the settlement.

ועל החרב – armies passing from place to place, and even though they are not coming to fight with that city.

לעריהן – to the Land of Israel

כמלוא פי תנור – that was struck by blast (i.e., emptied of grain) of so much grain that it would been capable to make of it bread to fill [the mouth of] the oven.

באשקלון – in the land of the Philistines

ועל שאכלו זאבים – which is an wild beast which continually does damage

על שנראה – that came in the city

המטרפת – beaten down and broken , like an egg that is beaten in a bowl

לעזרה – to gather the people that they should come to help and save. Therefore, we do not sound the Shofar or trumpets regarding them on Shabbat, unless it is was [absolutely] necessary to sound the Shofar to gather the people [together]. But they would fast and cry out and supplicate [God] on their behalf on Shabbat.

שמעון התימני – He was from Yemen.

אף על הדבר – they would sound the Shofar on Shabbat.

ולא הודו לו חכמים - to sound the Shofar on Shabbat for [the plague of] pestilence, but they would sound the Shofar for it on weekdays.

חוץ מרוב גשמים – it did not rain so much that it ruined the grain, but it already rained a lot that we have no further need for them and they are troublesome for people.

תנורי פסחים – they are of earthenware and they are carried from place to place.

שלא ימוקו – [they wouldn’t become soft] because of the [large amount of] rain

עג עוגה – he made the circular incision/tracing on the ground, like a circle

גשמי בורות – plenty of rain to fill the cisterns.

אם נמחית – if it was entirely covered with water

אבן טועים – a stone which was in Jerusalem – for whomever would find something had to stand on it and announce “I found this thing.” And [people] would come up and give its “signs” and take them, and that stone which was called “The Stone of Losers (Claims). And I found written that it was very high and that it was not possible for rains to cover it other than if a flood came to the world.

לנדות – that we excommunicate on account of his great honor.

מתחטא – on his rebellious conduct.

רבי אליעזר אומר: קודם חצות לא ישלימו – and the Halakha is according to Rabbi Eliezer.

צאו אכלו ושתו – and he did not say to them that they should first recite “The Great Hallel” (Psalm 136), for one should only say “The Great Hallel” with a full stomach and a satiated soul.