1. We should fast and sound the trumpets in the [following] situations of communal distress:¹Having explained the nature of the obligations to fast and sound the trumpets in the previous chapter, the Rambam devotes this chapter to explaining the various situations in which these obligations apply.

It must be noted that the advances of civilization have cushioned us against many of these natural disasters and it is not common for us to fast because of these situations. Nevertheless, the obligation for a community to fast in such times of distress applies even in the present age and in the diaspora. Thus, both the Tur and the Shulchan Aruch devote an entire chapter (576) to the discussion of fasts of this nature. Nevertheless, in the present era, even in times of genuine communal distress, it is infrequent for the Rabbis to declare a communal fast, because our physical stamina is not as great as that of the previous generations. because of the distress that the enemies of the Jews cause the Jews, because of [the passage of] an armed [force], because of a plague, because of a wild animal [on a rampage], because of various species of locusts,²Both Hebrew terms arbeh and chasil refer to species of locusts. The exact names of the species intended is a source of debate. because of the black blight and the yellow blight, because of falling buildings,³And because of earthquakes or hurricanes strong enough to cause buildings to topple. because of an epidemic, because of [the loss of our source of] sustenance, and because of rain [or a lack of it].⁴The lack of rain is the most common and the most widely discussed of all the phenomena mentioned. Nevertheless, it is precisely for that reason that it is discussed last. All the other phenomena are discussed briefly in this chapter, while the fasts concerning rain are discussed in several halachot in this chapter and in the following two chapters in their entirety.

2. A city afflicted by any of these difficulties should fast and sound the trumpets until the difficulty passes.⁵From Chapter 1, Halachah 5, it appears that the the intent is not to fast on consecutive days until the difficulty passes, but rather to fast on the Mondays and Thursdays in this period. Nevertheless, in times of great distress, the Rabbis occasionally ordained consecutive fasts. The inhabitants of the surrounding area should fast,⁶Only the people in the immediate vicinity of the distressed area are obligated to fast. Were we to be obligated to fast for difficulties in distant places, we would be constantly fasting, for there are, ל"ע, a multitude of difficulties throughout the world (Kessef Mishneh). Although this ruling is generally followed, there are times when public fasts are called when Jews in distant lands are in profound distress. In particular, this applies with regard to the Jews in Eretz Yisrael. (See Halachah 6.) but should not sound the trumpets. They should, however, ask for mercy on [their brethren's] behalf. We do not cry out [to God] or sound the trumpets on the Sabbath, as was explained,⁷Chapter 1, Halachah 6. See also Hilchot Shabbat 2:24. except in the case of distress over [the loss of our source of] sustenance. In this instance, we cry out [to God] even on the Sabbath,⁸In that halachah, it is mentioned that we also cry out to God in prayer on the Sabbath on behalf of people whose lives are in immediate danger - e.g., a besieged city or a ship in danger of sinking. but we do not sound the trumpets for this reason on the Sabbath.

3. What is meant by "the distress that the enemies of the Jews cause the Jews"? When gentiles come to wage war against the Jews, to impose a tax upon them,⁹This refers to an unfair tax imposed on the Jews alone, and not a tax on all the inhabitants of the country. to take land away from them, or to pass a decree [restricting the observance of our faith,]¹⁰Here too, mortal danger is involved. As the Rambam writes in Hilchot Yesodei HaTorah 5:3, we are obligated to sacrifice our lives if gentiles pass a decree forbidding the observance of even a seemingly slight mitzvah (Kinat Eliyahu). even concerning merely a slight mitzvah, we should fast and sound the trumpets until [God shows] mercy.

All the surrounding cities should fast, but they should not sound the trumpets unless they are doing so to gather the people together to come to their aid.¹¹For the latter purpose, this is permitted even on the Sabbath, as stated in Chapter 1, Halachah 6.

4. What is meant by "[the passage of] an armed [force]"? This applies even to an armed [force] that has peaceful intentions. For example, gentiles were waging war against other gentiles and they passed a Jewish settlement.¹²This also refers to Jewish settlements in the diaspora. Although they are not at war with the Jews, this is still considered a time of distress¹³Although the Rambam proves his point through Biblical exegesis, anyone who reads the chronicles of the rampages of "friendly" armies through the various periods of Jewish history will realize how the passage of any armed forces can constitute communal distress for our people. for which we should fast, as [implied by the blessing, Leviticus 26:6] "A sword will not pass through your land." From this, it can be understood¹⁴I.e., since the lack of passage of an armed force is considered a blessing, it can be assumed that the passage of an armed force is the opposite. that seeing war is itself a sign of distress.

5. "Because of plague." What constitutes a plague? When three people die on three consecutive days¹⁵The Lechem Mishneh associates this ruling with the concept of chazakah, i.e., once a phenomenon is repeated three times, it can be presumed to recur. in a city that has 500 male inhabitants,¹⁶In one of his responsa, the Rambam writes that the numbers mentioned in this halachah also include gentiles. If a city is smitten by a plague, it will spread among all its inhabitants, whether Jew or gentile. This concept is quoted as halachah by the Shulchan Aruch (Orach Chayim 576:3). this is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague.

If a city has 1000 male inhabitants and six people die on three consecutive days, it is considered to be a plague. If [this many people] die on one day or on four days, it is not considered a plague. Similarly, this ratio should be followed [with regard to all cities, regardless of their size].

Women, children, and older men who no longer work are not included in the census in this context.¹⁷The Maggid Mishneh notes that the Mishnah (Ta'anit 3:1) uses the expression רגלי for inhabitants. From Exodus 12:37, "600,000 men on foot (רגלי) aside from children," we know that the term refers to adult males able to perform military service (i.e., below the age of sixty). The commentaries explain that elderly men, children, and women are considered to have a weaker constitution than adult males. Hence, it is only when a significant number of adult males die that one may be sure that the deaths can be attributed to a plague. (See also the Jerusalem Talmud, Ta'anit 3:5.)

6. If there is a plague in Eretz Yisrael, [the Jews in] the diaspora should fast on [its inhabitants'] behalf.¹⁸Ta'anit 21b explains the rationale for this halachah: "If a Matron (Eretz Yisrael) is stricken, is it not likely that the maid-servant (the diaspora) will be stricken." The welfare of the inhabitants of Eretz Yisrael is a matter of concern for all Jews.

The Ramah (Orach Chayim 576:2) states that this applies only when the plague has affected Eretz Yisrael in its entirety. If there was a plague in one country and caravans frequently travel from it to another country, they should both fast,¹⁹The Magen Avraham 576:2 states that it is not customary at present to fast because of a plague. The nature of our physical constitutions has changed, and, were the inhabitants of a city afflicted by a plague to fast, it is more likely that they would succumb to it. Similarly, if caravans frequently travel from one city to another, there is the danger of infection. Therefore, even people in the distant city should not fast (Mishnah Berurah 576:10). even if they are distant from each other.²⁰As mentioned in Halachah 2, in such an instance the surrounding cities should fast as long as there is no danger of infection (ibid.).

7. We do not fast because of a wild animal unless it is on a rampage.²¹We have translate the word משלחת in this manner so that its intent will be easily understood. It is, however, worthy to mention the interpretation of Rashi, Ta'anit 22a, who interprets the word as "sent from Heaven," i.e., a minister of Divine retribution. (See also the gloss of the Ra'avad to Halachah 9.) This implies that the animal is not acting according to its natural pattern and is therefore more dangerous than normal. What is implied? If it is seen in a city during the day, it is on a rampage.²²A wild animal would not ordinarily enter a populated area during the daytime. Should it be seen in a field during the day, encounter two men and not flee from them, it is on a rampage.²³Although wild animals occasionally wander through fields, their tendency is to flee when they encounter humans. If the field was close to a swamp, and it saw two men and pursued them, it is on a rampage; if it did not pursue them, it is not on a rampage.²⁴As the Rambam mentions, it is common to find wild animals in a swamp. Therefore, the fact that they do not flee when discovered close to a swamp is not considered extraordinary. If, however, the animal pursues them, this is considered a departure from the norm and a sign that it was "sent from Heaven."

If it was in a swamp, even if it pursued them, it is not considered to be on a rampage²⁵It is not out of the ordinary for a wild animal to pursue intruders to its natural home. unless it slew both of them and ate [only] one.²⁶The fact that the animal ate only one of the men is a clear indication that it was motivated by reasons other than natural hunger when it slew the men. If, however, it ate both of them in a swamp, it is not considered to be on a rampage, for this is its place, and it slew them because it was hungry, not because it was on a rampage.²⁷The Mishnah Berurah 576:23 states that a deep forest is governed by the same laws as a swamp.

8. When houses are constructed in deserts or in other abandoned areas,²⁸Ta'anit 22a mentions this teaching in connection with hunters' huts. since this is a natural place for bands of wild animals, [it is only when] an animal climbs to the top of a roof and takes a baby from a cradle that it is considered to be "on a rampage." Otherwise, it is not considered to be "on a rampage." [The fault lies rather] with these people who endangered their lives and came to a place where wild animals live.

9. When there is a rampage of swarming animals²⁹Reptiles as opposed to mammals. - e.g., snakes or scorpions - or swarming birds that cause injury,³⁰The Ra'avad protests, stating that if these animals kill humans, that is a sign that they were chosen as "messengers of God," and fasting should be instituted because of them. Although the Maggid Mishneh does not accept this ruling, the Kessef Mishneh takes note of the term "that cause injury," and explains that the Rambam himself would accept the Ra'avad's view when it has been demonstrated that these animals have deadly intentions. In his Beit Yosef and Shulchan Aruch (Orach Chayim 576:7), Rav Yosef Karo quotes and even extends this interpretation. we do not fast or sound the trumpets because of them. We do, however, call out [to God] without trumpet blasts. Needless to say, [this applies to swarms of] hornets, mosquitoes, and the like.

10. "Because of various species of locusts." Even if only one fleet³¹Our translation of kanaf is taken from Rav Kapach, whose interpretation is based on the Arabic term used by the Rambam for that word in the Guide to the Perplexed, Vol. 1, Chapter 43. In his commentary, he also sheds light on the tendencies of the various insects mentioned by the Rambam. Others interpret kanaf as referring to a single locust. is seen in all of Eretz Yisrael, [the entire country] should fast and sound the trumpets because of them.³²Locusts multiply speedily. If one fleet is seen, we can assume that soon there will be swarms of them that will cover the entire countryside. [The same applies if] even the slightest amount of govai appear.³³Govai is also a species of locusts. They are more dangerous than the others For chagav,³⁴Chagav is also a species of locusts; they are smaller than the others and do not pose a serious danger to the crops. At present, we are unfamiliar with the exact names of all the various species of locusts. Therefore, it is customary to fast and sound the trumpets whenever any locusts are sighted (Ra'avad, Shulchan Aruch, Orach Chayim 576:9). however, we do not fast or sound the trumpets; nevertheless, we do call out [to God] without sounding the trumpets.

11. "Because of the black blight and the yellow blight."³⁵We have followed the translation of "The Living Torah" (Deuteronomy 28:22 , for it appears appropriate in the immediate context. Both these terms appear to refer to agricultural afflictions that affect crops and spread from field to field. Others, however, render either or both of these terms as damage to crops from a searing hot wind or burning sun. As soon as these affect the crops, even if they affect only a small amount of grain,³⁶As mentioned, the fear is that the contagion will spread from field to field. For this reason, the entire region in which the blight is found is required to fast (Ramah, Orach Chayim 576:8). [an area the size of] the opening of an oven,³⁷I.e., a portion of the field the size of the opening of an oven. Our translation is based on the Rambam's Commentary on the Mishnah (Ta'anit 3:5). The Maggid Mishneh and others offer a different explanation, "the amount of grain necessary to bake enough bread to fill the mouth of an oven." a fast is called and the trumpets are sounded.

12. What is meant by "because of falling buildings"? When many³⁸The Mishnah Berurah 576:11 quotes the Ritba as explaining that this refers to the walls of three homes. strong walls that are not located on the banks of a river³⁹If, however, the houses are located on a river bank, the fact that the walls fall can be attributed to the erosion of their foundations by the water. begin to fall in a city,⁴⁰In his Commentary on the Mishnah (Ta'anit 3:4), the Rambam writes that this refers to walls that fall without any apparent reason. this is a difficulty [that warrants] fasting and the sounding of the trumpets.

Similarly, we should fast and sound the trumpets because of earthquakes and strong winds that destroy buildings and kill people.

13. What is meant by "because of an epidemic"? When one illness - e.g., a throat infection⁴¹The Hebrew אסכרה is related to the root סוכר, which means "close." It refers to a throat infection which forces a person to keep his mouth closed (Ramah, Orach Chayim 576:5). or polio⁴²Our translation, admittedly somewhat of an extension, is based on the commentary of Rav Sa'adiah Gaon on Deuteronomy 28:22. Rashi describes it as a disease that causes a person to run a very high fever and to constantly thirst for water; perhaps typhoid. - affects many people in a city and people die because of this illness,⁴³The Beit Yosef (Orach Chayim 576) questions why the Rambam does not mention that the situation warrants a fast only when three people die in three days, as he did with regard to plague (Halachah 5). He concludes that there is a more severe element to these epidemics than plague, and even if fewer than three people die each day, a communal fast should be held. The Ramah (Orach Chayim 576:5) quotes this as halachah.

The Lechem Mishneh explains the difference between the two as follows: Plague refers to an instance when death hits the city before there is an outbreak of illness. In contrast, the epidemic mentioned in this halachah refers to an instance where both illness and death are manifest in the city. this is considered to be a matter of communal distress. A fast is called and the trumpets are sounded.

Similarly, if running sores⁴⁴Literally, "a moist itch" - i.e., a skin inflammation that is aggravating and produces lymph secretions. Bava Kama 80b states that we cry out to God for relief from this ailment, even on the Sabbath. The Lechem Mishneh questions why the Rambam does not quote this concept. affect the majority of the community, it is considered like boils, and they should fast and sound the trumpets. For a dry itch [which affects the entire community], we merely cry out [to God].

14. What is meant by "because of [the loss of our source of] sustenance"? That the price of the articles on which the livelihood of most of the inhabitants of a city depend - e.g., linen goods in Babylon and wine and oil in Eretz Yisrael - has fallen, and the trade in these articles has decreased to the extent that a merchant must offer them for sale at only 60% of their real value in order to be able to find a purchaser. This is considered a communal distress [that warrants] us to raise a clamor⁴⁵Although we have translated מתריעים as "sound the trumpets" throughout the text, we have altered our translation in this halachah, because in Halachah 2, the Rambam explicitly states that we call out to God on the Sabbath because of the loss of our source of sustenance, but we may not sound the trumpets. The word מתריעים is used as a quote from Bava Batra 91a. and cry out to God,⁴⁶Significantly, Bava Batra (ibid.) does not mention fasting for this reason. Accordingly, the Ritba (Ta'anit 19b) states that this is not cause for a public fast. The ruling of most authorities (see Mishnah Berurah 576:29) is that a communal fast should be called. even on the Sabbath.⁴⁷As mentioned in Halachah 2, this and the instances when people's lives are in immediate danger are the only times when such prayers are offered on the Sabbath.

15. What is meant by "because of rain"? When the rainfall is so abundant that it causes difficulty, prayers should be recited. There is no greater difficulty than this, that homes should fall and become the graves [of their inhabitants].⁴⁸Ta'anit 22b mentions this with regard to Babylon, which is a valley and whose homes are not built with sturdy foundations.

Note the Tur and the Shulchan Aruch, who quote the Rambam's statements (Orach Chayim 576:11), but also mention (577:1) a less extreme instance of abundant rainfall, in which the rains prevent the land from being tilled properly.

In Eretz Yisrael, we do not pray [for the cessation of the rains] when there is an abundant rainfall. It is a mountainous land, and its houses are made of stone.⁴⁹Hence, abundant rainfall does not pose a danger. An abundance of rain is of benefit,⁵⁰For there are few rivers, and the winter rains are the primary source of water throughout the entire year. and we should not fast to cause a benefit to pass.

16. If, after grain has already sprouted, the rains cease⁵¹This and the following two halachot, in contrast to the fasts for lack of rain mentioned in Chapter 3, describe a situation in which rain has already begun to descend and then ceases. To a certain degree, since crops have already sprouted, this situation is more distressing than if the rains had never descended at all. These three halachot are quoted without emendation in the Shulchan Aruch (Orach Chayim 575:8). and the produce begins to dry, the people should fast and cry out [to God] until rain descends or the produce dries out entirely.⁵²At which point, there would be no purpose in continuing the fast.

Similarly, if the Pesach season, which is the time when the trees flower in Eretz Yisrael, arrives and there is no rainfall,⁵³At this time, more water is necessary to allow the trees to produce fruit. the people should fast and cry out [to God] until rain that is fit for trees descends or until the season passes.

17. Similarly, if the festival of Sukkot⁵⁴This and the previous halachah apply only in Eretz Yisrael where the rains are seasonal in this manner. In other countries, different principles apply.

Most texts of the Jerusalem Talmud (Ta'anit 3:2) which is the direct source for this halachah, state Atzeret (Shavuot), rather than Sukkot. The Rambam's choice of this version of the text can be explained in that it is very unlikely for rain to descend in the summer (the season of Shavuot) in Eretz Yisrael. In contrast, it is possible for rain to descend on Sukkot, although this is slightly earlier than usual. Thus the Rambam chose the version that is closer to the prevailing circumstances. arrived and a sufficient amount of rain had not descended to fill the storage vats, the irrigation ditches, and the caverns, the people should fast until sufficient rain descends for the storage vats.

If the people have no water to drink, they should fast for rain at all times whenever there is no water to drink, even in the summer.⁵⁵The Ritba states that, in such circumstances, one should call out for Divine mercy, even on the Sabbath.

18. When the rains ceased for more than forty days in the rainy season, it is a drought, and the people should fast and cry out [to God] until the rains descend or until the rainy season passes.