We begin the second chapter of Taanit with a long Mishnah describing the customs and prayers of the most intense series of public fast days.  Our sages note that during the time of the Temple, the priests (Cohanim) who were on duty bringing the offerings in the Temple did not fast for the entire day.  They were allowed to eat to retain their strength to do their work.

The priests would serve in shifts, with a new shift coming to the Temple each week.  These shifts were further broken up into seven groups of families, each such group was responsible for one day that week.  If the Temple was busy with offerings, the men of that day’s family group could call on the men of their shift to come in and assist.

The Talmud cites a related teaching that the priests who were on duty could not drink wine (or any alcohol) on the day of their service and the following night.  The priests of the same shift could drink at night only, since they might be called in to help during the day.  At night no new offerings were brought.  Even a moderate amount of wine or alcohol was considered an impairment to the Divine service.

In Jewish wisdom, alcohol is a tool with a proper time and place.  Our sages did not avoid alcohol, but used it appropriately and often in a religious context.

When you are working on an important mission or assisting someone in their critical work, that is not the time to be inebriated or distracted.  Keep in mind the significance of your tasks and goals so you can keep focus.  If your work is not so valuable in your eyes this is a sign that you need to reevaluate your choice of mission.

This situation also reminds us that a man should be ready to help his brothers, and not distracted by his own pleasure seeking.  Sometimes a man will come to you needing urgent advice or help, and we know that men are naturally more hesitant to share their problems.  If you are not 100% available, he may not open up and get the help he needs.

The Talmud is debating if the Hebrew word “matria” call out refers to calling with voice or to blowing shofar, an instrument made from a ram’s horn.  The Gemara brings a proof from a teaching that we can call out on the Sabbath in case of danger.  Since we do not use musical instruments on the Sabbath, in this context the word refers to voice. 

Rabbi Yossi qualifies that teaching that we only call out on the Sabbath to summon help, not just for crying.  Yelling publicly without a practical reason, even for prayer, would be forbidden.

Keep in mind the a distinction between asking for assistance and just complaining.  Some people will come to you needing your advice or help while others just want to tell their story and don’t even want to know what you might do to fix their problem.

It is more common for men to want a solution, while women want others to understand and feel the pain of the problem and may not be interested in a resolution.  A dramatized example of this is the famous “It’s not about the nail”.

Naturally, a man should realize that he is inclined to fix issues but that offering a solution may not be appropriate.  In addition, a man facing his own problems should avoid the temptation to merely endure and instead harness his innate ability to be a problem solver not a problem sufferer.

On a public fast day, ancient Jews not only refrained from food and drink but followed other customs as well.  One of these was to avoid bathing in warm water; they would close down the bathhouses.  The Gemara compares the customs on public fast days to the similar practices of a mourner during the first seven days of the loss of their family member.

While there is a teaching that a mourner can wash in cold water, another teaching rules that a girl of marriageable age is not permitted to let herself go during the days of mourning for her father, lest people see her in a repulsive state and she lose a potential mate.  The Gemara assumes this means we would let her wash with cold water, implying that regular mourners cannot bathe at all.

Our sages explain that the teaching about a girl of marriageable age does not disprove the allowance for mourners to wash, as it actually means she can not only wash but also do up her hair and apply eye shadow.  A girl mourning for her father, a tragic and depressing time, was still allowed to apply makeup and fix her hair, out of the concern that she would be considered unattractive.

Judaism has complex rules for mourners, to help them deal with their loss with the support of their family and community.  The focus during such a time is on the emotional, spiritual, and psychological impact of this event. However, our sages did not want people to lose sight of their practical physical situation.

We all go through difficult periods of increased stress or sorrow.  This Daf is a reminder not to let yourself go when life is grim, but to continue taking care of your basic needs.  Sometimes keeping up your routine, including proper diet, sleep, hygiene and exercise, actually helps you to lift yourself out of a depressing situation.

The Talmud teaches that undertaking an official fast requires a prior commitment:

Shmuel said: Any fast that one did not take upon himself while it was still day (the prior day) is not called a fast.
The Gemara asks: And what if one happened to fast that day?  Rabba bar Sheila said: He is like a bellows that is full of air (his stomach is empty but there is no spiritual benefit).

There is a tremendous difference between a man who knows in advance that he must refrain from all food and drink and a man who just happens not to eat on a certain day, but was not forbidden from eating.  When we are certain that we will face a challenge, we can steel our nerves and prepare psychologically.

For fasting, a man can eat extra the day before, but being aware of this also increases his trepidation and heightens his anxiety.  Part of the reason we fast to address our problems is to create an internal sense of being in danger.  This allows better focus on the real issues.  When you fast you may find that your mental acuity increases.

From here we see that the reverse approach, going into something without prior preparation, can reduce distracting thoughts and emotions.  One tool men who feel social anxiety can utilize is to immediately jump into situations that would normally invoke anxiety if they stopped to think before approaching.  If you stop and consider the pros and cons you are more likely to psych yourself out of starting something new.  Just go on in.

This wisdom also helps with fasting that is not for religious purposes (such as intermittent fasting).  A man who plans in advance not to eat anything may find it more difficult, since he feels deprived.  The opposite, simply avoiding being around food, is less stressful.

We are on the practical matter of when we fast for rain.  In Jewish wisdom, the point of refraining from food and drink is not to torture yourself, but to arouse thoughts of repentance and self improvement.  By changing yourself, you become worthy of the blessing of rain and profit.

Yesterday we saw that men who wanted to step up and fast before the entire public was required could do so.  But today Shmuel teaches: Whoever sits in observance of a fast (when not obligated) is called a sinner.

The Gemara explains that Shmuel follows Rabbi Elazar HaKappar the Great, who explains “And he will atone for himself since he sinned against his soul” (Numbers 6:11).  This verse refers to a nazirite, who out of piety sets a period during which he must abstain from wine and grow out his hair.  The subject of nazir is complex, and we will, with help from above, discuss it in detail when we reach that section of the Talmud.

Rabbi Elazar HaKappar emphasizes that after his vow is over, the nazir needs atonement for the distress he caused his soul.  Merely avoiding wine is a sin, so avoiding all food is certainly sinful.

The Gemara explains that fasting for a student or scholar who needs food to function normally is a sin rather than a merit, since reducing his energy reduces the work of Heaven.  We see that when piety infringes on your regular activities, it is not encouraged.

Naturally you understand that this tractate of the Talmud is called “fasting” and fasting is required in some instances. However, self deprivation is not a Jewish ideal.  You cannot torture yourself into Godliness.  Beating yourself up does not impress God, it just hurts yourself.

Jewish wisdom emphasizes moderation.  King Solomon wrote “Don’t be excessively righteous” (Ecclesiastes 7:16).  The great sage and doctor Maimonides explained that we try to take a middle path (Deot 3:1).  A man needs to strike a balance between indulging and refraining.

This is not only in eating or drinking.  Some men focus on vacations, games, and other pursuits.  These are needed to refresh yourself, but are not the real goal of life.  We should neither avoid pleasures or get carried away with them, but should use them to get the energy for our core mission.

The Talmud wraps up statements about rain and turns to the practical matter of what to do when the rains have not come on time.  The Mishnah teaches that first the “individuals” fast.  If rain still does not come, the local court decrees public fasts for all men.

The Gemara seeks to define what the Mishnah means by “individuals”.  These are the scholars, rabbis and leaders of the community.  The sages teach:  A man should not say: I am merely a student, and I am unworthy to be considered an individual who fasts.  Rather, any and all Torah scholars are on the level of “individuals”. 

The Gemara explains that a student is one who is studying a certain area of law, and when asked a question on that area, can explain the answer.  Any man who is not only engaged in learning but can apply what he is learning to real life situations is considered to have the higher status of a scholar.

This is an important observation for modern men.  We have easy access to so much information that it can be tempting to sit back and keep absorbing more and more knowledge.  But without going out into the real world to use or teach what you learned, you are still just a student.  (Though our ancient students were indeed well respected).

The Gemara brings another teaching on this topic:

Not everyone who wishes to make himself an individual or a student may do so. This is the statement of Rabbi Shimon ben Elazar.

Rabban Shimon ben Gamliel says: In what case is this statement said? It is said with regard to a matter of praise. However, with regard to a matter of pain (fasting), one may do so, he is remembered for good, as it is not a source of praise for him, but it is a source of pain for him.

When a man pretends to be of higher status to win honor and respect from others, this is not real.  A modern example is a man who rents a very expensive car to drive around impressing people.

Our ancient sages enjoyed high status in the community but this came with an elevated level of responsibility.  When things went wrong, people would look to them for leadership and also as the party to blame.  Indeed, a large part of their elevated position was due to their willingness to shoulder the burden of public needs.  Therefore a regular man who joined their fast, undertaking responsibility above his normal level, was also respected.

A man working on personal growth should continue to ask himself if he is building up his status to impress and win praise, or if he wants to become more so he is better able to step up to help other men.

Modern society has developed an odd situation where some people have high status without any personal responsibility, while other men are given serious responsibilities without any real authority.  We also see people who use fame and fortune to influence and control others, but do not take any responsibility when their advice leads to problems.

We need to give serious thought to the contrast between responsibility and authority.  In today’s world stepping up to take accountability does not always win you respect.  If you are in a situation where you have an obligation but are not given the power and respect to get things done, this is a losing prospect. 

Rabbi Yoḥanan found the young son of Reish Lakish, who was sitting and reciting the verse: “The foolishness of man perverts his way, and his heart frets against the Lord” (Proverbs 19:3).

Back then it was common for young students to recite the verses they were learning for review, since books and scrolls were rare.  Hearing a boy saying a verse was considered akin to an omen, so sometimes men would try to analyze what it meant for them…

Rabbi Yoḥanan sat down and wondered aloud, saying: Is there any concept that is written in the Writings that is not alluded to in the Torah itself?

The child said to him:  Are you saying that this idea is not alluded to in the Torah?  But isn’t it written: “And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?” (Genesis 42:28).

In Genesis 42, the brothers who had sold Joseph as a slave to Egypt were accused of theft and locked up to be slaves.  To us it is clear they brought this on themselves, but they were upset over what God was doing.  This verse shows that even when their own actions got them into the problem, people will tend to blame God, or their society, parents, teachers, fate or genetics.  Anything except themselves.

Be aware that men always look for outside forces to take the blame.  Placing blame absolves you of responsibility in your own mind.  This is dangerous.  Even though in truth you may not have caused your problem, only you can get yourself out of whatever situation you are stuck in.

In addition to dodging your own responsibility, blaming outside forces can be an excuse to avoid changing your life.  Don’t fall into that trap.

The Talmud gives advice for a student who finds his studies too hard.  Our sages explain that this is due to not having a mastery over the basics.  Two millennia ago the basics was the entire Bible and Mishnah, the basic corpus of the Oral Law.  The Mishnah was often memorized before moving on to Gemara, the deeper analysis and comparison of rulings in Jewish law.

Our ancestors say the specific problem is that “His Mishnah is not arranged for him”.  Now the Mishnah is for everyone, not just “his”, and has a specific order, so how could it be “arranged for him” personally?

Our sages mean that a student needs to make the information his own in the sense that he has to use techniques to master the information, such as mnemonics or memory aids he came up with.  It must be arranged for him meaning that he has analyzed and organized his own body of knowledge, and can recall specific teachings and related subjects without expending extra effort.

It is not enough to learn and know information, you need to organize your mind to make what you know ready to apply to any situation.  There is a real value in knowing what you know and being able to use it.  Once the basics are truly your own, you can move to higher level analysis without frustration.

The effort needed for mastering the basics helps a man to develop the mental discipline to truly grasp larger concepts.  If you see people who are supposedly on an advanced level stumble over basic information in their field, this lead you to question their expertise.

The Talmud cites an amazing teaching:

Rabbi Bena’a would say:  Anyone who engages in Torah for its own sake, his Torah study will be an elixir of life for him, as it is stated: “It is a tree of life to them who hold upon it” (Proverbs 3:18),  but anyone who engages in Torah not for its own sake, his learning will be an potion of death for him, as it is stated: “My teaching shall drop (ya’arof) like rain,” (Deuteronomy 32:2), and “arifa” also means killing (Deuteronomy 21:4).

Learning for the sake of wisdom always brings you more opportunity.  When a man trying to learn and enhance his personal power in order to control and attack others, his self development is also self destruction.

Our sages explain that a man who learns in order to be more respected or attain a higher status for himself is not punished, even though his learning was not for it’s own sake.  At the end of the day his goal is self improvement and not degrading other men, so his involvement in intellectual growth will eventually lead to a positive result.

Our sages state that a person who does the right action for the wrong reason, will come to do the right action for the right reason, or “Mitoch Lo Lishma Ba Lishma” (Talmud, Pesachim 50b).  We say that it is better to do good without pure intentions, get into the habit of doing good, and then work on your motivation.  If you can’t do it perfectly, do it anyway and get better.

A man may go to the gym because he wants to impress other people.  Really he should work on himself by building tenacity, work ethic, and the ability to tolerate pain to attain his goals.  What other people think is merely icing on the cake.  Whatever reasons get this man under the iron and keep him there will eventually improve him.

Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “Iron sharpens iron, so a man sharpens the countenance of his friend” (Proverbs 27:17)?  To tell you that just as with iron, one sharpens the other, so too, when Torah scholars study together, they sharpen one another in the Law.

Working on yourself by yourself is not enough, even with excellent motivation.  Find a teacher with real world experience and sharpen your own abilities.  For men with wisdom, find a way to share and spread what works to the next generation.  This is iron sharpening iron.

We are discussing the early and later season rains, and our sages note that rain can brings blessing but can also damage crops and buildings.  The Gemara brings a statement that morning clouds are not useful (based on Hosea 6:4).

However, our sages cite a colloquial saying that implies morning rain is significant:  When the gates of rain are opened, donkey-driver, fold your sack and go back to sleep.

This implies that morning rain clouds means rain all day, and according to Rashi’s explanation here also signify a year of plentiful rain all over.  Donkey drivers would buy grain where it was less expensive and haul it to places where it could be sold at a higher price.  If the entire area within a few days travel (see Talmud, Ketuvot 61b) is receiving ample rain, he would make no profits as his destination.

You have to analyze your potential in the market.  If you are trying to sell to people who can already get the same thing cheaper, you are wasting your time and energy.  Before you go into business, figure out if you can even make a profit here.  Perhaps people in a different location would buy.

Keep in mind that men don’t only sell merchandise, we sell services, ideas, brands, and also get others to buy into our own reputations.  Becoming popular and respected is, in a sense, accomplished by having others buy into the image of yourself that you project.

If you present yourself as average, lacking any outstanding virtues or accomplishments, why would people become interested in you over anyone else?

When people think they already have what you are offering, they won’t bother with you.  If what you are selling or sharing with the world is special, you need to let people know you are different.  A man should distinguish himself, or his products and services, as above average.  You are not just a commodity, but a luxury.