3. After what fashion did they kindle the flares? They used to take long cedar-wood sticks and rushes and oleaster- wood and flax-tow; and a man bound these up with a rope and went up to the top of the hill and set light to them; and he waved them to and fro and up and down until he could see his fellow doing the like on the top of the next hill. And so, too, on the top of the third hill.
4. And from what place did they kindle the flares? From the mount of Olives [they signalled] to Sarteba, and from Sarteba to Agrippina, and 3 Or: 'if they are in any fear’. 4 With a burden; see p. 100, n. 2.
4 Or ‘sectaries’, who tried to confuse the Sages by hiring false witnesses.
4 Who kindled misleading flares.
190 SECOND DIVISION: MOED from Agrippina to Hauran, and from Hauran to Beth Baltin.1 They did not go beyond Beth Baltin, but there the flare was waved to and fro and up and down until a man could see the whole exile2 before him like a sea of fire.
5. There was a large courtyard in Jerusalem called Beth Yaazek, where all the witnesses assembled, and there the Court examined them. And they prepared large meals for them so that they might make it their habit to come. Beforetime they might not stir thence the whole day; but Rabban Gamaliel the Elder ordained that they might walk within two thousand cubits in any direction. And not these, only, but a midwife that comes to help a deliver}', or any that comes to rescue from a burning house or ravaging troops, or from a river-flood or a fallen house; they, too, are deemed to be people of the city and may move within two thousand cubits in any direction.
6. How do they examine the witnesses? The pair which comes first they examine first. They bring in the elder of the two and say to him, ‘Tell us how thou sawest the moon: facing the sun or turned away from it?3 to the north or to the south? how high was it? to which side was it leaning? and how broad was it?’ If he said, ‘Facing the sun’, he has said naught.4 Afterward they bring in the second witness and examine him. If their words are found to agree their evidence holds good. The other pairs of witnesses were asked [only] the main points, not because there was need of them, but that they should not go away disappointed and that they might make it their habit to come.
7. The chief of the court says, ‘It is hallowed!’ and all the people answer after him, ‘It is hallowed! it is hallowed!’ They acclaim it as hallowed whether it appeared at its proper time or not. R. Eliezer b. Zadok says: If it did not appear at its proper time they need not acclaim it as hallowed, since Heaven has hallowed it already.
8. Rabban Gamaliel5 had pictures of the shapes of the moon on a tablet and on the wall of his upper chamber. These he used to show to the unskilled and say, ‘Didst thou see it on this wise or on that?’ It once happened that two came and said, ‘We saw it in the east in the morning and in the west in the evening’. R. Johanan b. Nuri said: They are false witnesses. But when they came to Jabneh Rabban Gamaliel accepted their evidence. And two others came and said, ‘We saw it at its expected time, yet in the night of the added day6 it did not appear’; and Rabban Gamaliel accepted their evidence. R. Dosa b. Harkinas said: ‘They are false wit¬ nesses: how can they say of a woman that she has given birth if the next day her belly is between her teeth!’ R. Joshua said to him, ‘I approve thy words’.
9. Rabban Gamaliel sent to him [saying], ‘I charge thee that thou come to me with thy staff and thy money on the Day of Atonement as it falls according to thy reckoning’.7 R. Akiba went to R. Joshua and found him sore perplexed. He said to him, ‘I can teach thee [from Scripture] that 1 See Neub. 42 f. 2 In Babylon. 2 Lit. ‘before the sun or after the sun’.
4 It was either the old moon that he had seen or nothing at all. s Cf. Erub. 4’.
* A 30th day added to the usual 29 days of the month when the new moon failed to be aeen at its expected time. Cf. Arak. 2*.
7 Because Rabban Gamaliel had decided that the Day of Atonement according to R. Joshua’s reckoning (reached by ignoring witnesses whom Rabban Gamaliel accepted) was not the Day of Atonement at all, and so it would be permissible to carry a burden.
whatsoever Rabban Gamaliel has done is done [aright], for it is written, These are the set feasts of the Lord, even holy convocations, which ye shall proclaim.1 Whether in their proper season or not in their proper season I know none other “set feasts” save these’.2 R. Joshua then went to R. Dosa b. Harkinas and said to him, ‘If we come to inquire into [the law¬ fulness of the decisions of] the court of Rabban Gamaliel, we shall need to inquire into [the decisions of] every court which has arisen since the days of Moses until now, for it is written, Then went up Moses and Aaron, Nadab and Abihu, and seventy of the elders of Israel.3 And why are the names of the elders not expressly set forth if not to teach that every three [judges] which have risen up as a court over Israel are like to the court of Moses!’ He took his staff and his money in his hand and went to Jabneh to Rabban Gamaliel on the day which fell according to his reckoning on the Day of Atonement. Rabban Gamaliel stood up and kissed him on the head and said to him, ‘Come in peace, my master and my disciple! — “my master” in wisdom and “my disciple” in that thou hast accepted my words’.
3. 1. If4 the court itself and all Israel had seen the new moon and the witnesses had been examined, yet night fell before they could proclaim ‘It is hallowed!’ then it is an intercalated month. s If the court alone saw it, two [of them] should stand up and bear witness before them, and then they may say, ‘It is hallowed! it is hallowed!’ If it was seen by three who [themselves] make up the court, two [of them] must stand up and set [two] of their fellows beside the single [other judge] and bear witness before them, and then they may say, ‘It is hallowed! it is hallowed!’ For no single person can be deemed trustworthy in himself.
2. All shofars are valid save that of a cow, since it is a ‘horn’. R. Jose said: But are not all shofars called by the name ‘horn’? for it is written. When they make a long blast with the ram's horn.6 3. The shofar [blown in the Temple] at the New Year was [made from the horn] of the wild goat, straight, with its mouthpiece overlaid with gold. And at the sides [of them that blew the shofar] were two [that blew upon] trumpets. The shofar blew a long note and the trumpets a short note, since the duty of the day fell on the shofar.
4. [The shofars] on days of fasting were rams’ horns, rounded, with their mouthpiece overlaid with silver. And between them were two [that blew upon] trumpets. The shofar blew a short note and the trumpets a long note, since the duty of the day fell on the trumpets.
5. The Year of Jubilee is like to the New Year in the blowing of the shofar and in the Benedictions.7 R. Judah says: At the New Year they use rams’ horns and at the Years of Jubilee wild goats’ horns.
6. A shofar that has been split and stuck together again is not valid. If the broken pieces of a shofar have been stuck together again it is not valid. If a hole had been made in it and it was stopped up again, if it hinders the blowing it is not valid, but if it does not, it is valid.
1 Lev. 23*. 1 Which the court enjoins. 3 Ex. 24*.
4 This paragraph logically follows after 2’.
* That day, although manifestly the first of the new month, is treated as the 30th day of the preceding month.
SECOND DIVISION: MOED 7. If the shofar was blown in a cistern or in a cellar or in a large jar,1 and a man heard the sound of the shofar, he has fulfilled his obligation; but if he heard only an uncertain noise he has not fulfilled his obligation. So, too, if a man was passing behind a synagogue, or if his house was near to a synagogue, and he heard the sound of the shofar, or2 the reading of the Megiilah,3 if he directed his heart he has fulfilled his obligation, but if he did not he has not fulfilled his obligation. Though one may have heard and another may have heard, the one may have directed his heart and the other may not have directed his heart.
8. And it came to pass when Moses held up his hand that Israel prevailed, and when he let down his hand Amalek prevailed.4 But could the hands of Moses promote the battle or hinder the battle! — it is, rather, to teach thee that such time as the Israelites directed their thoughts on high and kept their hearts in subjection to their Father in heaven, thev prevailed; other¬ wise they suffered defeat. After the like manner thou rnayest say, Make thee a fiery serpent and set it upon a standard, and it shall come to pass that every one that is bitten when he seeth it shall live.5 But could the serpent slay or the serpent keep alive! — it is, rather, to teach thee that such time as the Israelites directed their thoughts on high and kept their hearts in subjection to their Father in heaven, they were healed; otherwise they pined away. A deaf-mute, an imbecile, or a minor cannot fulfil an obliga¬ tion6 on behalf of the many. This is the general rule: any on whom an obligation is not incumbent cannot fulfil that obligation on behalf of the many.
4. 1. If a Festival-day of the New Year fell on a Sabbath they might blow the shofar in the Holy City but not in the provinces. After the Temple was destroyed Rabban Johanan b. Zakkai ordained that they might blow it wheresoever there was a court.7 R. Eliezer said: Rabban Johanan b. Zakkai ordained it so only for Jabneh. They replied: It is all one whether it was Jabneh or any other place wherein was a court.
2. In this also Jerusalem surpassed Jabneh in that they could blow the shofar in any city that could see Jerusalem and that could hear [the shofar in Jerusalem] and that was near,8 and that was able to come;9 but at Jabneh they could blow it only in the court.
3. Beforetime'0 the Lulab was carried seven days in the Temple, but in the provinces one day only. After the Temple was destroyed, Rabban Johanan b. Zakkai ordained that in the provinces it should be carried seven days in memory of the Temple; also [he ordained] that on the whole of the Day of Waving it should be forbidden [to eat of new produce].
4. Beforetime they used to admit evidence about the new moon through¬ out the day.1 1 Once the witnesses tarried so long in coming that the levites were disordered in their singing;12 so it was ordained that evidence could : Heb. pithos. Cf. B.M. 41*: Kel. 3*. - At Purim. J The Book of Esther.
* i.e. such a one may not blow the shofar at the New Year. 7 See Sanh. 1* (end).
* Within the Sabbath limit. * To Jerusalem, and not cut off by flood.
11 Of the New Year. After sunset on the night after the 39th of Elul they treated the com¬ ing day as a Festival-day in case witnesses arrived the next day to report that the new moon was visible the previous evening. If they did not come that day, the next day was made a Festival-day, and the day before was counted as the 30th of Elul. Cf. t1.
11 Of the psalm at the Daily Whole-offering. See Tam. 71'*. The usual afternoon Daily Whole-offering was slaughtered at 3.30 p.m. But if it was the 1st of the month Additionalbe admitted only until the afternoon offering. And if witnesses came from the time of the afternoon offering onwards, then this day was kept holy and also the morrow was kept holy. After the Temple was destroyed Rabban Johanan b. Zakkai ordained that they might admit evidence about the new moon throughout the day. R. Joshua b. Karha said: Rabban Johanan b. Zakkai ordained this also that wheresoever the chief of the court might be, witnesses should go only to the place of assembly.
5. As for the order of the Benedictions' a man recites ‘the Fathers’, ‘Power’, and ‘the Hallowing of the Name’,1 and combines with them the Sovereignty verses;3 but he does not then sound the shofar \ [he then recites] ‘the Hallowing of the Day’4 and sounds the shofar \ [he then recites] the Remembrance verses5 and sounds the shofar\ [he then recites the Shofar verses6 and sounds the shofar-, then he recites the Benedictions, ‘the [Tempte-]Service\ and the ‘Thanksgiving’7 and the Benediction of the Priests.8 So R. Johanan b. Nuri. R. Akiba said to him: If he does not sound the shofar at the Sovereignty verses why does he make mention of them?6 but, rather, he recites ‘the Fathers’, ‘Power’, and ‘the Hallowing of the Name’, and combines the Sovereignty verses with the ‘Hallowing of the Day’, and sounds the shofar; [he then recites] the Remembrance verses and sounds the shofar; [he then recites] the Shofar verses and sounds the shofar; and then he recites the Benedictions, ‘the [Temple-] Service’, and the ‘Thanksgiving’ and the Benediction of the Priests.
6. They may not recite less than ten Sovereignty verses, ten Remem¬ brance verses, or ten Shofar verses. R. Johanan b. Nuri says: If he recites three of each he has fulfilled his obligation. They may not make mention of any Remembrance, Sovereignty, or Shofar verses that record divine chastisement. They begin with [verses from] the Law and end with [verses from] the Prophets. R. Jose says: If a man ended with [verses from] the Law he has fulfilled his obligation.
7. When a man passes before the Ark [to lead the prayer] on a Festival- day of the New Year [not he but] the second10 blows the shofar; but at the times when the j Halle l is recited" the first recites the Hallel.
8. For the sake of a shofar for the New Year none may pass beyond the offerings must be brought (Num. a811'1*) besides the Daily Whole-offering. Therefore the offering was delayed as long as possible for the arrival of witnesses to know whether or not Additional Offerings should be brought and whether the levites should sing the psalm for an ordinary day or for a Festival-day. This time the delay was so long that there was not time for the prescribed psalm.
* Special to the New Year and introduced into the Tefillah. These are the Malkuyoth (Sovereignty verses), the Zikronoth (Remembrance verses), and the Shofaroth (Shofar verses).
1 The first three Benedictions (Singer, pp. 44-5) of the Shemoneh Esreh. the ‘Eighteen’, contained in the Tefillah (see J. E. xi. 270 ff.).
J The Malkuyoth, ten verses of Scripture in which God is described as King. For the modern form of these, see S. S., New Year, p. 135 f.
* The special Benediction for all Festival-days — the prayer now beginning ‘Thou hast chosen us’.
f The Zikronoth, ten verses of Scripture recounting God’s remembrance of his creatures. For the modern form of these see S. S., New Year, pp. 136-8.
* Which precedes the nineteenth Benediction in the daily Tefulah (Singer, p. 53).
* According to R. Akiba the sole object of the interpolations in the Tefillah is to provide appropriate introductions to the sounding of the shofar.
19 Who is deputed to lead the ‘Additional Prayer’ (said on Festival-days and Sabbaths).
” On all Festival-days (see p. 181, n. 11) except the New Year. The Hallel, Pss. 113-18, is in keeping only with the more joyous festivals.
194 SECOND DIVISION: MOED Sabbath limit, or clear away a heap of stones, or climb a tree or ride on cattle or swim on the water;1 nor may one cut it,2 whether in a fashion that transgresses the rules of the Sabbath rest3 or that transgresses a negative command [in the Law];4 but if he wished to pour water or wine therein he may pour it. They should not hinder children from blowing the shofar, but should engage with them in this until they learn [how to blow]; but he that is engaged in practice has not fulfilled his obligation, nor has he fulfilled his obligation that hears another engaged in practice.
9. The manner of blowing the shofar is three blasts5 thrice repeated. A sustained blast is three times the length of a quavering blast, and a quavering blast is three times the length of an alarm6 blast. If a man blew the first blast, then prolonged the second blast equal to two, that is reckoned to him only as one blast. If a man had recited the Benedictions and was then assigned a shofar, he should blow thrice a sustained, a quaver¬ ing, and another sustained blast. Like as the agent of the congregation7 is bound [to say the daily Tefillah ] so is each person bound. Rabban Gamaliel says: The agent of the congregation fulfils the obligation that rests upon the many.
TAANITH (‘DAYS OF FASTING’) 1. 1. From what time do they make mention of ‘the Power of Rain’?8 R. Eliezer says: From the first Festival-day of the Feast [of Tabernacles].9 R. Joshua says: From the last Festival-day10 of the Feast. R. Joshua said to him: Since rain is but a sign of a curse11 at the Feast, why should they make mention of it? R. Eliezer answered: I did not, indeed, say ‘pray for’ but ‘make mention of’ [the rain]: ‘Who maketh the winds to blow and sendeth down the rain’1 J— in its due season. He said to him: If so a man may make mention thereof at all times.13 2. They pray for rain only near to the time for rain. R. Judah says: When one passes before the Ark on the last Festival-day of the Feast, the last alone14 makes mention thereof. On the first Festival -day of Passover, the first alone makes mention thereof; the last makes no mention thereof.15 Until what time should they pray for rain? R. Judah says: Until Passover is over. R. Meir says: Until the end of Nisan, for it is written, And he causeth to come doom for you the rain, the former rain and the latter rain in the first [month],1* I See Betz. 5*. 1 From a ram’s head; or in order to improve it.
’ See Erub. to*'1*' * To make a new instrument transgresses the Law; to improve it transgresses the rabbinical rules devised to ensure the Sabbath rest.
3 A sustained, a quavering, and another sustained blast.
* Heb. yabbabah. Onkelos (Lev. 23”) gives this as the translation of teruah (here rendered ’quavering blast’). The Gemara (33b) renders it ‘outcry’ or ‘moaning’. 7 Cf. Ber. 5* ® In the second of the Eighteen Benedictions (Singer, p. 44). See Ber. 5s; R. Sh. 4*.
9 About this time (latter half of October) the first rain usually falls in Palestine.
10 The eighth.
• t Making impossible the observance of the command to dwell in booths. See p. 1 75, n. 7; II Quotation from the Second Benediction. tJ Even in summer.
>♦ Of those who serve as ‘delegates of the congregation’ in leading the prayers, the last of all (who reads the Additional-prayer— cf. S. S., Tabernacles, p. 137) should include the mention of rain, since the rain ‘is acceptable’ only at the latest moment of the Feast.
15 Since by that time (Nisan 21), about the middle of April, no more rain normally falls before the following Feast of Tabernacles.
16 Joel 2*1. The first month is Nisan. ‘In’ is assumed to mean ‘throughout’.
3. On the 3rd of Marheshwan they pray for rain. Rabban Gamaliel says: On the 7th, fifteen days after the Feast [of Tabernacles], to give time for the last of the Israelites1 to reach the Euphrates.
4. If the 17th of Marheshwan was come and no rain had fallen, single persons2 begin to fast [and observe] three days of fasting. They may eat and drink after nightfall,3 and they are permitted to work, to wash themselves, to anoint themselves, to put on sandals, and to have marital intercourse.
5. If the 1st of Chislev4 was come and no rain had fallen, the court enjoins on the congregation three days of fasting. They may eat and drink after nightfall, and they are permitted to work, to wash themselves, to anoint themselves, to put on sandals, and to have marital intercourse.
6. If these days passed by and their prayers were not answered, the court enjoins on the congregation three more days of fasting. They may eat and drink [only] while it is yet day,5 and they are forbidden to work, to wash themselves, to anoint themselves, to put on sandals, or to have marital intercourse; and the bath-houses are shut up. If these days passed by and their prayers were not answered, the court enjoins on the congregation seven more [days of fasting] — thirteen days in all. These days surpass the first days, in that on these days they blow the shofar and close the shops. On Mondays6 they may partially open [the shops] when it grows dark, and on Thursdays they are permitted [to open the shops the whole day] because of the honour due to the Sabbath.
7. If these days passed by and their prayers were not answered, they must give themselves but little to business, building or planting, betrothals or marriages, or greetings one to another, as becomes men that suffer God’s displeasure. Single persons continue to fast until the end of Nisan. If Nisan ended and then the rain fell,7 it is a sign of [God’s] curse, for it is written, Is it not wheat harvest to-day?8 I will call unto the Lord that he send thunder and rain, and ye shall know and see that great is your wickedness which ye have wrought in the sight of God to ask for yourselves a king.9 2. 1. How did they order the matter on the [last seven] days of fasting? They used to bring out the Ark10 into the open space in the town and put wood-ashes on the Ark and on the heads of the President and the Father of the court; and every one took [of the ashes] and put them on his head. The eldest among them uttered before them words of admonition: Brethren, it is not written of the men of Nineveh that ‘God saw their sackcloth and their fasting’, but And God saw their works that they turned from their evil way;11 and in [his] protest12 [the Prophet] says, Rend your heart and not your garments.'* * Who had come from Babylon to celebrate the Feast in Jerusalem.
2 Of outstanding merit and piety.
* On the nights which ushered in their days of fasting. * Late in November.
s Their fasting must begin with the onset of the nights which usher in their prescribed days of fasting.
<* The series of three days of fasting fell on successive Mondays, Thursdays, and following Mondays (see below, 2*).
2 Variant: ‘and no rain had fallen’. * Late in May, when rain is a misfortune.
* 1 Sam. i2M 10 Containing the scrolls of the Law.
>2 Heb. kebalah. So recent interpreters. Older interpreters read kabbalah (‘tradition’), with the technical sense of a scriptural passage outside the Pentateuch.
1 J Joel 2U 1 g6 SECOND DIVISION: MOED 2. They stood up in prayer and sent down before the Ark an old man, well versed [in prayer], one that had children and whose house was empty [of sustenance], so that he might be whole-hearted in the prayer. He recited before them twenty-four Benedictions: the ‘Eighteen’ of daily use, adding to them yet six more.
3. And these are they: the Remembrance and the Shofar verses,1 and In my distress I cried unto the Lord and he answered me 2 and I will lift up mine eyes unto the hills...,3 and Out of the deep have I cried unto thee, O Lord...,+ and A prayer of the afflicted when he is overwhelmed...s R. Judah says: He need not recite the Remembrance and Shofar verses, but he recites in their stead the passages, If there be in the land, famine, if there be pestilence...,6 and The word of the Lord that came to Jeremiah concerning the drought..." And he seals8 each of them with its proper ending.
4. [Thus] after the firstg he says, ‘May he that answered Abraham our father in mount Moriah answer you and hearken to the voice of your crying this day. Blessed art thou, O Lord, redeemer of Israel!’ After the second he says, ‘May he that answered our fathers at the Red Sea answer you and hearken to the voice of your crying this day. Blessed art thou, O Lord, that art mindful of things forgotten!’ After the third he says, ‘May he that answered Joshua in Gilgal answer you and hearken to the voice of your crying this day. Blessed art thou, O Lord, that hearest the blowing of the shofarV After the fourth he says, ‘May he that answered Samuel at Mizpah answer you and hearken to the voice of your crying this day. Blessed art thou, O Lord, that hearest them that cry!’ After the fifth he says, ‘May he that answered Elijah in Carmel answer you and hearken to the voice of your crying this day. Blessed art thou, O Lord, that hearest prayer!’ After the sixth he says, ‘May he that answered Jonah in the belly of the fish answer you and hearken to the voice of your crying this day. Blessed art thou that answerest in time of trouble!’ After the seventh he says, ‘May he that answered David and his son Solomon in Jerusalem answer you and hearken to the voice of your crying this day. Blessed art thou, O Lord, that hast compassion on the land!’
5. It happened in the days of R. Halafta and R. Hananiahb. Teradion10 that [the reader] used to go before the Ark and finish the whole Benedic¬ tion11 without their answering ‘Amen’ after him. ‘Blow12 the tekiah,13 ye priests, blow the tekiahV ‘May he that answered Abraham our father at mount Moriah answer you and hearken to the voice of your crying this day!’ ‘Blow the teruah,14 ye sons of Aaron, blow the teruahV ‘May he that answered our fathers at the Red Sea answer you and hearken to the voice of your crying this day!’15 And when the matter came before the Sages, they said: Such was our custom only at the Eastern Gate and16 in the Temple Mount.
* Not of the foregoing six only, since the Mishnah here gives seven concluding formulas. This ‘first’ refers to the Seventh of the Eighteen Benedictions, after which the six additional ones were inserted.
10 Early in the second century. " The Seventh of the Eighteen.
11 The order was given by the minister of the synagogue.
,J The sustained blast described in R.Sh. 4*. 14 The quavering blast.
o And so on with the other Benedictions. 16 Some texts omit this clause.
6. On the first three days of fasting, the priests of the Course1 fasted but not the whole day; and they of the father’s house2 did not fast at all. On the second three days, the priests of the Course fasted throughout the whole day, and they of the father’s house fasted but not the whole day. But on the last seven days, both of them fasted throughout the whole day. So R. Joshua. But the Sages say: On the first three days of fasting neither fasted at all. On the second three days the priests of the Course fasted but not the whole day, and they of the father’s house did not fast at all. On the last seven days, the priests of the course fasted throughout the whole day, and they of the father’s house fasted but not the whole day.
7. The priests of the Course were permitted to drink wine during the night but not during the day, and they of the father’s house neither during the night nor during the day. The priests of the Course and the men of the Maamad 1 were forbidden to cut their hair or wash their clothes; but on a Thursday it was permitted because of the honour due to the Sabbath.
8. Any day whereof it is written in the Scroll of Fasting4 that ‘None may mourn’, it is [also] forbidden to mourn [the day] before; but it is permitted the following day. R. Jose says: It is forbidden both the day before and the following day. [Where it is written,] ‘None may fast', it is permitted [to fast] both the day before and the following day. R. Jose says: It is forbidden the day before but permitted the following day.
9. They may not decree a public fast beginning with a Thursday lest they disturb [market] prices, but they appoint the first three days of fasting for a Monday and the following Thursday and Monday; but they may appoint the second three days of fasting for a Thursday and the following Monday and Thursday. R. Jose says: Like as the first [three days of fast¬ ing] may not begin on a Thursday so the second [three] and the last [seven] may not begin on a Thursday.
10. They may not decree a public fast on the first day of a month or during [the Feast of] the Dedication5 or at Purim.6 But if they had begun they may not interrupt the fast. So Rabban Gamaliel. R. Meir said: Although Rabban Gamaliel has said, ‘They may not interrupt the fast’, he admitted that they need not fast the whole day. So, too, with the Ninth of Ab7 if it fell on the eve of a Sabbath.
3. 1. The order on these days of fasting as here prescribed applies if the first rainfall is withheld; but if the crops fail they forthwith sound the shofar. So, too, if rain had failed for forty days between rainfall and rainfall, they forthwith sound the shofar, since it means the onset of dearth.
2. If rain fell [in fashion good] for the crops but not for the trees, or [good] for the trees but not for the crops, or [good] for them both but not for the cisterns, pits, or caverns, they forthwith sound the shofar.
3. So, too, if no rain fell upon a city (as it is written, And I caused it to rain upon one city and caused it not to rain upon another city: one piece 1 Which was on duty in the Temple for that week. There were twenty-four Courses (1 Chron. 24**) serving in the Temple in rotation each for one week. Cf. Sukk. 5*-*.