On the first three fast days, the Kohanim of the mishmar fast but do not complete [their fast]; the Kohanim of the beis av do not fast at all. On the second three [fast days], the Kohanim of the mishmar fast and complete [their fast]; the Kohanim of the beis av fast but do not complete [their fast]. On the last seven [fast days], both groups fast and complete [their fast]; this is the opinion of R' Yehoshua.  But the Sages say: On the first three fast days neither group fasts at all. On the second three [fast days], the Kohanim of the mishmar fast but do not complete [their fast], and the Kohanim of the beis av do not fast at all. On the last seven [fast days], the Kohanim of the mishmar fast and complete [their fast], and the Kohanim of the beis av fast but do not complete [their fast].

The Kohanim of the mishmar are permitted to drink wine at night, but not during the day; the Kohanim of the beis av [are] not [permitted to drink wine] during the day or during the night.  The Kohanim of the mishmar and the men of the maamad are prohibited from haircutting and laundering. However, on Thursday these [activities] are permitted, in honor of the Sabbath.

Whenever it is written in the Scroll of Fasts, “Not to eulogize [on a particular day],” [on the day] before it [fasting] is forbidden; [on the day] after it [fasting] is permitted.  R' Yose says: [Both] before and after it [fasting] is forbidden.  [Concerning days about which it is written in the Scroll of Fasts,] “Not to fast on them,” [both] before and after them [fasting] is permitted.  R' Yose says: Before them [fasting] is forbidden; after them [fasting] is permitted.

We may not decree upon the community a [series of] fast[s] commencing on Thursday, so as not to cause a rise in the market prices. Rather, the first three fasts are on Monday, Thursday, and Monday; the second three, on Thursday, Monday, and Thursday.  R' Yose says: Just as the first [three fasts] are not [to commence] on Thursday, so too, neither the second [three fasts] nor the final [seven fasts may commence on Thursday].

We may not decree a community fast on Rosh Chodesh, Chanukah, or Purim; however, if they had [already] commenced [a series of fasts], they may not interrupt [it]. This is the opinion of Rabban Gamliel.  R' Meir says: Although Rabban Gamliel said, they may not interrupt [the series], he agrees that they should not complete [the fast].  The same is true of Tishah B'Av which falls on the eve of the Sabbath.

The order of the fasts mentioned above [applies only] if the first rain [was withheld]. However, if plants changed [abnormally], we sound the shofar at once because of them; similarly, if rains were interrupted between one rain and the next for forty days, we sound [the shofar] at once because this represents a calamity of food shortage.

If [suitable rain] fell for crops, but did not fall for trees; [or] for trees, but not for crops; for both, but not for [the filling of] waterholes, ditches, and caves —- we sound [the shofar] at once.

Similarly, if no rains fell on a particular city —- as is stated: I caused it to rain on one city and on one city I caused no rains to fall; one field was rained upon ... —- that city must fast and sound [the shofar], and all surrounding areas fast, but do not sound [the shofar]. R' Akiva says: They sound [the shofar] but do not fast.

Similarly, a city in which there is pestilence or collapse [of buildings], that city must fast and sound [the shofar], and all surrounding areas fast but do not sound [the shofar]. R' Akiva says: They sound [the shofar] but do not fast. What is considered pestilence? [In] a city that can bring forth five hundred [men] on foot, [if] three [men] died on three successive days, it is considered pestilence. Fewer than this is not considered pestilence.

For these [plagues] we sound [the shofar] everywhere: For windblasts, and for yellowing [of grain]; for numerous-locusts and for finishing-locusts; for a wild beast, or for the sword. We sound [the shofar] on these occasions because each is considered a traveling plague.

It once happened that the elders descended from Jerusalem to their cities and decreed a fast because windblast the size of an oven's mouth was seen [on grain] in Ashkelon. They further decreed a fast because wolves had devoured two children beyond the Jordan [River]. R' Yose says: [The fast was decreed] not because they had devoured [the children], but [merely] because they were seen [in the city during the day].

In these cases we cry out [even] on the Sabbath: if a city is surrounded by [hostile] gentiles or by a [flooding] river, or if a ship is storm tossed at sea. R' Yose says: [We may call upon the people to assemble] for assistance, but not for supplication. Shimon the Timnite says: Also concerning pestilence; but the Sages did not agree with him.

For every calamity that may befall the community we sound [the shofar] concerning them, except for excessive rain. It once happened that [the people] said to Choni HaMe'agel, “Pray that rain should fall.” He said to them, “Go and bring in the ovens [used] for [roasting] the Pesach sacrifices, lest they dissolve [because of the rain].” He prayed, but no rain fell. What did he do? He drew a circle and stood within it and said before Him, “Master of the Universe! Your children have turned to me because I am like a member of Your household. I swear by Your great Name that I shall not move from here until You have mercy on Your children.” Rain began to trickle. He said, “Not for such [rain] have I prayed, but for rain [that will fill the] water holes, ditches, and caves.” [Rain] began to fall with a vengeance. He said, “Not for this have I prayed, but for rain of good will, blessing, and grace.” [The rain] fell nor-mally until the Jews left Jerusalem for the Temple Mount in the face of the rain. They came and said to him, “Just as you prayed for them to fall, pray that they cease.” He said to them, “Go out and see whether the Stone of the Strayers has been washed away.” Shimon ben Shatach sent him [a message] saying: “Were you not Choni, I would pronounce a ban upon you. But what can I do to you, since you are like a [favorite] child before the Omnipresent, and He fulfills your wishes as a son who makes himself like a young child before his father and he fulfills his wish. Concerning [people like] you, Scripture states: May your father and mother be glad, and she who bore you rejoice.”