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1)

(a) Rav Chisda says that, even according to those who hold that a part-time (morning) fast is considered a fast, that is only provided he then goes on to fast all day.
What does Abaye ask on Rav Chisda?

(b) We answer that it speaks when he changed his mind.
What does this mean?

(a) Until when does Rav Chisda require one to fast?

(b) How will Rav Chisda then explain ...

1. ... the Mishnah in the second Perek, which states that the Kohanim and Levi'im who were serving in the Beis-Hamikdash, fasted, but did not complete their fast?
2. ... the Beraisa, which quotes Rebbi Eliezer b'Rebbi Tzadok, whose family once fasted on Tish'ah be'Av that was postponed until Sunday, (because they descended from San'av ben Binyamin), but did not complete their fast?

(c) What was the connection between Rebbi Eliezer b'Rebbi Tzadok's family and San'av ben Binyamin? Why was the tenth of Av a Yom-Tov for them?

(d) In light of the futility of fasting for part of the day only, how do we then explain Rebbi Yochanan, who sometimes would undertake to fast until he arrived home (even if that was in the middle of the day).

(a) According to Shmuel, a fast that one did not undertake the day before, is not considered a fast.
What is the fast worth if one nevertheless went ahead and fasted?

(b) According to Rav, one must accept the fast at Minchah-time.
What does Shmuel say?

(c) How does Rav Yosef initially interpret the words (describing which fast over-rides the Yamim-Tovim listed in Megilas Ta'anis and which one does not) 'Mekadmas D'na Yeisir', as a proof for Shmuel?

(d) How will Rav explain 'Yeisir'?

(a) According to Rebbi, on all fast-days that begin in the morning, one is permitted to eat and drink until dawn-break.
What does Rebbi Elazar b'Rebbi Shimon say?

(b) Accrding to Abaye (or Rava), when does even Rebbi agree that one one is obligated to stop eating even before dawn-break?

(c) How will he then explain the Beraisa 'Gamar ve'Amad, Harei Zeh Ochel'?

(d) Others quote Rava as saying that once he has *slept*, he is forbidden to eat (when he wakes up).
How will he then explain the Beraisa 'Yashan ve'Amad, Harei Zeh Ochel'?

6)

(a) Why is someone who undertakes to fast a private fast, forbidden to wear shoes?

(b) How does one avoid this dilemna?

(c) How did Rav Sheishes react when the Rabbanan told him that other Rabbanan wore shoes during a Ta'anis Tzibur?

(d) Rav Sheishes disagrees with Shmuel, though nowadays we hold like him. What does Shmuel say?

(a) Abaye and Rava used to wear lightweight shoes on a Ta'anis Tzibur. What did Mereimar and Mar Zutra used to do?

(b) Why did the Rabbanan of Rav Ashi's Beis Hamedrash wear their shoes in the normal manner?

(a) Rav Yehudah Amar Rav said 'Loveh Adam Ta'aniso u'Porei'a'.
What did he mean by that?

(b) How did Shmuel react when he heard it, according to ...

1. ... the first Lashon?
2. ... the second Lashon?

(c) Rav Yehoshua Brei de'Rav Idi declined to eat by Rav Asi because he had undertaken to fast.
Why did he not 'borrow his fast' like Rav said?

(d) What does one do if he had the dream on Friday night?

(a) If the first set of public fast-days (after Rosh Chodesh Kislev) passed and no rain came, Beis-Din initiated three more public fasts.
Besides the fact that they began already at night, what are the five other differences between the two sets of fasts?

(b) Which two additional stringencies were now added that were not previously practiced?

(c) They opened the shops close to nightfall.
What was the difference between Monday night and Thursday night in this regard?

(a) If, after these thirteen public fasts, there was still no rain, they initiated various stringencies.
Besides cutting down on business ventures, building and planting trees (which will be explained later), what other three things did they forbid?

(b) For how long do the Yechidim continue to fast?

(c) Why did they also extend the prohibition of greeting until then?

(d) What does the Tana say about rain that comes after the termination of Nisan?

(a) What seems strange with the inclusion of work among the prohibitions of the last set of fasts?

(b) How do we learn it from the Pasuk in Yoel "Kadshu Tzom Kir'u Atzarah Isfu Zekeinim ka'Atzeres"?

(c) Then why does the fast begin only in the morning, and not at night-time (like Yom-Tov)?

(d) But didn't the elders gather together in the *afternoon* (in which case the fast ought to begin at mid-day)? What does Rav Huna say?

(a) Seeing as they would spend the *morning* of a Ta'anis Tzibur looking into the spiritual affairs of the community (see Rosh, Si'man 18), what did they do during ...

1. ... the first half of the *afternoon*?
2. ... the second half of the *afternoon*?

(b) From where do we know that they did self-introspection in the morning, and Lein and pray for Divine mercy in the afternoon, and not the reverse?

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