If a calamity befalls a city or rain doesn’t fall, does the nearby city also need to fast and blow the shofar? On what does it depend? When is something considered a plague on account of which fasting is needed – how many deaths in how many days? For what types of calamities can the community cry out in prayer even on Shabbat? One can pray for all sorts of things except if too many rains come and they want to ask for the rains to stop as in the story of Honi HaMaagel. The Mishna describes the whole story about Honi when he prayed for rain and how many stages he had to go through until the rains came in the way he wanted. When the rains were too great and the people asked him to pray for it to stop, he refused as one does not pray for rains to stop. Shimon ben Shetach was surprised by Honi brazen manner in which he demanded rain from God, but conceded that God in fact listened to Honi and therefore it is hard to say anything against him. If one’s prayers are answered during the day in which one is fasting, does one continue to fast until the end of the day or is there no need? What is the difference between a famine and a drought? What are different types of rains that some can be good for crops but bad for trees or good for trees but bad for reservoirs, etc? On what issues does one not fast for during the shmita year? Once the Temple was destroyed, the amount of rain decreased and some years there is less rain than needed or the rains do not come in their proper time. A story is told of Nakdimon ben Gurion who borrowed water from a rich gentile for the Jews to have when they came to the Temple for the holiday. He committed to pay a lot of money in the event that he didn’t return the water in time. The day the loan was due came and there was still no rain. The gentile began to mock Nakdimon, but Nakdimon claimed that he still had until the end of the day to pay back the loan. The story continues on the next daf…
This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
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This month’s learning is sponsored by Beth Balkany in honor of their granddaughter, Devorah Chana Serach Eichel. “May she grow up to be a lifelong learner.”
Taanit 19
אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכׇל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר: מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת. וְכֵן עִיר שֶׁיֵּשׁ בָּהּ דֶּבֶר אוֹ מַפּוֹלֶת — אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכׇל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר: מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת.
In a case of this kind, that city fasts and cries out by blowing the shofar, and all of its surrounding areas join them in their fast, but they do not cry out. Rabbi Akiva disagrees and says: They cry out but they do not fast. The mishna continues: And likewise, if a city is afflicted by pestilence or collapsing buildings, that city fasts and cries out, and all of its surrounding areas fast but they do not cry out. Rabbi Akiva says: They cry out but they do not fast.
אֵיזֶהוּ דֶּבֶר? עִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, וְיָצְאוּ מִמֶּנָּה שְׁלֹשָׁה מֵתִים בִּשְׁלֹשָׁה יָמִים זֶה אַחַר זֶה — הֲרֵי זֶה דֶּבֶר, פָּחוֹת מִכָּאן — אֵין זֶה דֶּבֶר.
The mishna inquires: What is considered a plague of pestilence? When is a series of deaths treated as a plague? The mishna answers: If a city that sends out five hundred infantrymen, i.e., it has a population of five hundred able-bodied men, and three dead are taken out of it on three consecutive days, this is a plague of pestilence, which requires fasting and crying out. If the death rate is lower than that, this is not pestilence.
עַל אֵלּוּ מַתְרִיעִין בְּכׇל מָקוֹם: עַל הַשִּׁדָּפוֹן, וְעַל הַיֵּרָקוֹן, וְעַל הָאַרְבֶּה, וְעַל הֶחָסִיל, וְעַל הַחַיָּה רָעָה, וְעַל הַחֶרֶב — מַתְרִיעִין עָלֶיהָ, מִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת.
For the following calamities they cry out in every place: For blight; for mildew; for locusts; for caterpillars, a type of locust that comes in large swarms and descends upon a certain place; for dangerous beasts that have entered a town; and for the sword, i.e., legions of an invading army. The reason that they cry out about these misfortunes in every place is because these are calamities that spread.
מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַּעֲנִית עַל שֶׁנִּרְאָה כִּמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַּעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר: לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאוּ.
An incident occurred in which Elders descended from Jerusalem to their cities throughout Eretz Yisrael and decreed a fast throughout the land because there was seen in the city of Ashkelon a small amount of blight, enough to fill the mouth of an oven. This fast was observed throughout Eretz Yisrael, as blight spreads quickly. And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Rabbi Yosei says: This fast was decreed not because they ate the children, but because these wolves were merely seen in an inhabited area.
עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת: עַל עִיר שֶׁהִקִּיפוּהָ נׇכְרִים אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּיטָּרֶפֶת בַּיָּם. רַבִּי יוֹסֵי אוֹמֵר: לְעֶזְרָה וְלֹא לִצְעָקָה. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר: אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים.
For the following calamities they cry out even on Shabbat: For a city that is surrounded by gentile troops, or for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. Rabbi Yosei said: One may cry out on Shabbat to summon help, but it may not be sounded for crying out to God. Shimon the Timnite says: One may cry out on Shabbat even for pestilence, but the Rabbis did not agree with him.
עַל כׇּל צָרָה שֶׁלֹּא תָּבוֹא עַל הַצִּבּוּר מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְּשָׁמִים. אָמַר לָהֶם: צְאוּ וְהַכְנִיסוּ תַּנּוּרֵי פְסָחִים בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל וְלֹא יָרְדוּ גְּשָׁמִים.
§ The mishna adds: In general, they cry out on account of any trouble that should not befall the community, a euphemism for trouble that may befall the community, except for an overabundance of rain. Although too much rain may be disastrous, one does not cry out over it, because rain is a sign of a blessing. The mishna relates: An incident occurred in which the people said to Ḥoni HaMe’aggel: Pray that rain should fall. He said to them: Go out and bring in the clay ovens used to roast the Paschal lambs, so that they will not dissolve in the water, as torrential rains are certain to fall. He prayed, and no rain fell at all.
מָה עָשָׂה? עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! בָּנֶיךָ שָׂמוּ פְּנֵיהֶם עָלַי, שֶׁאֲנִי כְּבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְּשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר: לֹא כָּךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזַעַף. אָמַר: לֹא כָּךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן בְּרָכָה וּנְדָבָה.
What did he do? He drew a circle on the ground and stood inside it and said before God: Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. Therefore, I take an oath by Your great name that I will not move from here until You have mercy upon Your children and answer their prayers for rain. Rain began to trickle down, but only in small droplets. He said: I did not ask for this, but for rain to fill the cisterns, ditches, and caves with enough water to last the entire year. Rain began to fall furiously. He said: I did not ask for this damaging rain either, but for rain of benevolence, blessing, and generosity.
יָרְדוּ כְּתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ: כְּשֵׁם שֶׁהִתְפַּלַּלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ — כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶם: צְאוּ וּרְאוּ אִם נִמְחֵית אֶבֶן הַטּוֹעִין.
Subsequently, the rains fell in their standard manner but continued unabated, filling the city with water until all of the Jews exited the residential areas of Jerusalem and went to the Temple Mount due to the rain. They came and said to him: Just as you prayed over the rains that they should fall, so too, pray that they should stop. He said to them: Go out and see if the Claimants’ Stone, a large stone located in the city, upon which proclamations would be posted with regard to lost and found articles, has been washed away. In other words, if the water has not obliterated the Claimants’ Stone, it is not yet appropriate to pray for the rain to cease.
שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטַח: אִלְמָלֵא חוֹנִי אַתָּה — גּוֹזְרַנִי עָלֶיךָ נִידּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ, וְעָלֶיךָ הַכָּתוּב אוֹמֵר: ״יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ״.
Shimon ben Shetaḥ, the Nasi of the Sanhedrin at the time, relayed to Ḥoni HaMe’aggel: Were you not Ḥoni, I would have decreed that you be ostracized, but what can I do to you? You nag [mitḥatei] God and He does your bidding, like a son who nags his father and his father does his bidding without reprimand. After all, rain fell as you requested. About you, the verse states: “Let your father and your mother be glad, and let her who bore you rejoice” (Proverbs 23:25).
הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים, קוֹדֶם הָנֵץ הַחַמָּה — לֹא יַשְׁלִימוּ, לְאַחַר הָנֵץ הַחַמָּה — יַשְׁלִימוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: קוֹדֶם חֲצוֹת — לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת — יַשְׁלִימוּ.
The mishna teaches another halakha with regard to fast days: If they were fasting for rain, and rain fell for them before sunrise, they need not complete their fast until the evening. However, if it fell after sunrise, they must complete their fast. Rabbi Eliezer says: If rain fell before midday, they need not complete their fast; but if it rains after midday, they must complete their fast.
מַעֲשֶׂה שֶׁגָּזְרוּ תַּעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קוֹדֶם חֲצוֹת. אֲמַר לָהֶם רַבִּי טַרְפוֹן: צְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׂוּ יוֹם טוֹב, וְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׂוּ יוֹם טוֹב, וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל.
The mishna relates: An incident occurred in which the court decreed a fast in Lod due to a lack of rain, and rain fell for them before midday. Rabbi Tarfon said to the people: Go out, and eat, and drink, and treat this day as a Festival. And they went out, and ate, and drank, and treated the day as a Festival, and in the afternoon they came to the synagogue and recited the great hallel, to thank God for answering their prayers.
גְּמָ׳ סֵדֶר תַּעֲנִיּוֹת הָאֵלּוּ הָאָמוּר בִּרְבִיעָה רִאשׁוֹנָה. וּרְמִינְהִי: רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה לִשְׁאוֹל, שְׁלִישִׁית לְהִתְעַנּוֹת!
GEMARA: The mishna taught: The order of these fasts is stated only when the fast concerns the first rainfall. And the Gemara raises a contradiction between this statement and the following baraita: If the periods of the first and second rainfall pass without rain, this is the time to ask and pray for rain; if the third passes without rain, this is the time to fast.
אָמַר רַב יְהוּדָה, הָכִי קָאָמַר: סֵדֶר תַּעֲנִיּוֹת הָאָמוּר אֵימָתַי — בִּזְמַן שֶׁיָּצְאָה רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית וְלֹא יָרְדוּ גְּשָׁמִים. אֲבָל יָרְדוּ גְּשָׁמִים בִּרְבִיעָה רִאשׁוֹנָה וְזָרְעוּ וְלֹא צָמְחוּ, אִי נָמֵי צָמְחוּ וְחָזְרוּ וְנִשְׁתַּנּוּ — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
Rav Yehuda said that this is what the mishna is saying: When does the order of these fasts that is stated apply? When the periods of the first, second, and third rainfall have passed and rain has not fallen. However, if rain fell in the time of the first rainfall, and the people sowed but the plants did not sprout, or, alternatively, if they sprouted a little, but their appearance changed back for the worse, as no rain fell after the first rainfall, they cry out about it immediately.
אָמַר רַב נַחְמָן: דַּוְקָא נִשְׁתַּנּוּ, אֲבָל יָבְשׁוּ — לָא. פְּשִׁיטָא, נִשְׁתַּנּוּ תְּנַן! לָא צְרִיכָא, דַּאֲקוּן. מַהוּ דְּתֵימָא: אֲקַנְתָּא מִילְּתָא הִיא, קָמַשְׁמַע לַן.
Rav Naḥman said: This applies specifically if their appearance changed. However, if they dried out entirely, they do not cry out, as this condition cannot be improved. The Gemara asks: It is obvious that this is the case, because in the mishna we learned the word changed. The Gemara answers: No, it is necessary for Rav Naḥman to issue his statement with regard to a case where they produced stalks after they dried out. Lest you say that producing stalks is a matter of significance, as it is a sign of strengthening, and the crops might be saved through prayer, Rav Naḥman therefore teaches us that this is not the case.
וְכֵן שֶׁפָּסְקוּ גְּשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם כּוּ׳. מַאי מַכַּת בַּצּוֹרֶת? אָמַר רַב יְהוּדָה אָמַר רַב: מַכָּה הַמְּבִיאָה לִידֵי בַּצּוֹרֶת. אָמַר רַב נַחְמָן: נַהֲרָא אַנַּהֲרָא —
The mishna further taught: And likewise, if rain ceased for a period of forty days between one rainfall and another, they cry out about this, because it is a plague of drought. The Gemara asks: What is the meaning of the phrase: A plague of drought? Isn’t this simply a drought? Rav Yehuda said that Rav said: The mishna means that a period of forty days between one rainfall and the next is a plague that may cause a drought. In this regard, Rav Naḥman said: When crops do not grow in one place due to lack of rain and must be imported by means of one river to another river,
בַּצּוּרְתָּא. מְדִינְתָּא אַמְּדִינְתָּא — כַּפְנָא. וְאָמַר רַבִּי חֲנִינָא: סְאָה בְּסֶלַע וּשְׁכִיחָא — בַּצּוּרְתָּא. אַרְבָּעָה וְלָא שְׁכִיחָא — כַּפְנָא.
this is considered a drought. If produce must be brought from one province to another province, this is considered a famine. And Rabbi Ḥanina said: If a se’a of grain is sold for a sela, but it is available, this is considered a drought. Although prices have risen, there is still grain for those who can afford it. However, if four se’a of grain is sold for a sela, and it is not available, this is considered a famine.
אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא בִּזְמַן שֶׁהַמָּעוֹת בְּזוֹל וּפֵירוֹת בְּיוֹקֶר, אֲבָל מָעוֹת בְּיוֹקֶר וּפֵירוֹת בְּזוֹל — מַתְרִיעִין עָלֶיהָ מִיָּד. דְּאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲווֹ קָיְימִי אַרְבְּעָה סְאִין בְּסֶלַע, וַהֲווֹ נְפִישִׁי נְפִיחֵי כְפַן בִּטְבֶרְיָא מִדְּלֵית אִיסָּר.
Rabbi Yoḥanan said: They taught this only with regard to a time when money is cheap and everyone has it, and produce is expensive. However, when money is expensive, i.e., unavailable, and produce is cheap, they cry out about it immediately, as this is considered a famine. As Rabbi Yoḥanan said: I remember when four se’a of produce were sold for one sela, and yet there were many swollen by famine in Tiberias, as they did not have even one issar with which to purchase food.
יָרְדוּ לַצְּמָחִין אֲבָל לֹא לָאִילָן. בִּשְׁלָמָא לַצְּמָחִים וְלֹא לָאִילָן — מַשְׁכַּחַתְּ לַהּ דַּאֲתָא נִיחָא, וְלָא אֲתָיא רַזְיָא. לָאִילָן וְלֹא לַצְּמָחִין — דַּאֲתָיא רַזְיָא, וְלָא אֲתָיא נִיחָא.
§ The mishna taught: If sufficient rain fell for the vegetation but not enough fell for the trees; if it was enough for the trees but not for the vegetation; or if sufficient rain fell for both this and that, i.e., vegetation and trees, but not enough to fill the cisterns, ditches, and caves with water to last the summer, they cry out about it immediately. The Gemara comments: Granted, with regard to rain that fell in sufficient quantities for the vegetation but not for the trees, this case can be found, e.g., if gentle rain fell but heavy rain did not fall, this is insufficient for the trees. Furthermore, it is possible for enough rain to fall for the trees but it is not effective for the vegetation, if heavy rain fell but gentle rain did not fall.
לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת וְלֹא לַשִּׁיחִין וּמְעָרוֹת — מַשְׁכַּחַתְּ לַהּ דַּאֲתָיא רַזְיָא וְנִיחָא, מִיהוּ טוּבָא לָא אֲתָיא. אֶלָּא הָא דְּתַנְיָא: יָרְדוּ לְבוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת אֲבָל לֹא לָזֶה וְלָזֶה, הֵיכִי מַשְׁכַּחַתְּ לַהּ? דַּאֲתָיא בִּשְׁפִיכוּתָא.
Likewise, in the case of rain that benefits both this and that, trees and vegetation, but not cisterns, ditches, and caves, you can find this too, if both heavy and gentle rain fell, however, they did not fall in abundance, and therefore the water in the cisterns will not last through the summer. However, that which is taught in a baraita: If sufficient rain fell for cisterns, ditches, and caves, but not for either this or that, i.e., trees or plants, how can you find these circumstances? If the rain is enough to fill cisterns, how could it not be enough for plants and trees? The Gemara answers: Where rain comes in a single downpour, it will fill the cisterns but will provide no benefit to plants and trees.
תָּנוּ רַבָּנַן: מַתְרִיעִין עַל הָאִילָנוֹת בִּפְרוֹס הַפֶּסַח, עַל הַבּוֹרוֹת וְשִׁיחִין וּמְעָרוֹת בִּפְרוֹס הַחַג. וְאִם אֵין לָהֶן מַיִם לִשְׁתּוֹת — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
The Sages taught: They cry out about trees that have not received enough rain, until near Passover, as beyond that time any rain will no longer benefit trees. However, they sound the alarm over cisterns, ditches and caves that have not been filled until before the festival of Sukkot. And at any time, if they have no water to drink, they sound the alarm over them immediately.
וְאֵיזֶהוּ מִיָּד שֶׁלָּהֶן — שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי. וְעַל כּוּלָּן אֵין מַתְרִיעִין עֲלֵיהֶן אֶלָּא בָּאִפַּרְכִיָּא שֶׁלָּהֶן.
And what exactly is the meaning of their use of: Immediately, in these cases? Monday, Thursday, and Monday of the week in which the court became aware of the crisis, but not necessarily on the very day that it became evident. And in all of these cases of interrupted rainfall, they sound the alarm over them only in their district [iparkheya], but not in other areas where rain is falling normally.
וְאַסְכָּרָא, בִּזְמַן שֶׁיֵּשׁ בָּהּ מִיתָה — מַתְרִיעִין עָלֶיהָ. בִּזְמַן שֶׁאֵין בָּהּ מִיתָה — אֵין מַתְרִיעִין עָלֶיהָ. וּמַתְרִיעִין עַל הַגּוֹבַאי בְּכׇל שֶׁהוּא. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אַף עַל הֶחָגָב.
And with regard to a plague of diphtheria, when it has the potential to cause death they sound the alarm over it, but when it does not have the potential to cause death they do not sound the alarm over it. And they sound the alarm over the arrival of locusts, for any amount, as it is likely that more locusts are on the way. However, they do not sound the alarm over the arrival of grasshoppers. Rabbi Shimon ben Elazar says: They sound the alarm even over grasshoppers, as they too can cause a great deal of damage if they swarm in large numbers.
תָּנוּ רַבָּנַן: מַתְרִיעִין עַל הָאִילָנוֹת בִּשְׁאָר שְׁנֵי שָׁבוּעַ. עַל הַבּוֹרוֹת וְעַל הַשִּׁיחִין וְעַל הַמְּעָרוֹת אֲפִילּוּ בַּשְּׁבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עַל הָאִילָנוֹת בַּשְּׁבִיעִית, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן פַּרְנָסָה לַעֲנִיִּים.
The Sages taught in a baraita: They sound the alarm over trees during the other six years of the seven-year Sabbatical cycle, when the earth is tilled, but not during the Sabbatical Year, when one must refrain from working the land. However, for cisterns, ditches, and caves, they sound the alarm even in the Sabbatical Year. Rabban Shimon ben Gamliel says: Even for trees they sound the alarm in the Sabbatical Year, because they serve as sustenance for the poor. Since the poor rely on these trees for their food in the Sabbatical Year, they will lose their means of subsistence if it does not rain.
תַּנְיָא אִידַּךְ: מַתְרִיעִין עַל הָאִילָנוֹת בִּשְׁאָר שְׁנֵי שָׁבוּעַ. עַל הַבּוֹרוֹת עַל הַשִּׁיחִין וְעַל הַמְּעָרוֹת אֲפִילּוּ בַּשְּׁבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עַל הָאִילָנוֹת. מַתְרִיעִין עַל הַסְּפִיחִין בַּשְּׁבִיעִית, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן פַּרְנָסָה לָעֲנִיִּים.
It is taught in another baraita: They sound the alarm over trees during the other years of the Sabbatical cycle, and for cisterns, ditches and caves they sound the alarm even in the Sabbatical Year. Rabban Shimon ben Gamliel says: Even for trees. Furthermore, they sound the alarm for aftergrowths of crops that have grown of their own accord in the Sabbatical Year, because they serve as sustenance for the poor, as it is permitted to eat aftergrowths.
תַּנְיָא, אָמַר רַבִּי אֶלְעָזָר בֶּן פַּרְטָא: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נַעֲשׂוּ גְּשָׁמִים צִימּוּקִין לָעוֹלָם. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין, וְיֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן, וְיֵשׁ שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן.
§ It is taught in a baraita that Rabbi Elazar ben Perata said: Since the day that the Temple was destroyed, rain has been meager, i.e., overall, not enough has fallen in the world. There are years whose rains are abundant, and there are years whose rains are scare. There are years whose rains fall in their proper time, and there are years whose rains do not fall in their proper time.
שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּאֶחָד בְּשַׁבָּת, נִמְצֵאת עִיסָּה נֶאֱפֵית כְּתִיקְנָהּ, וְנֶאֱכֶלֶת כְּתִיקְנָהּ. שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּעֶרֶב שַׁבָּת, נִמְצֵאת עִיסָּה נֶאֱפֵית שֶׁלֹּא כְּתִיקְנָהּ, וְנֶאֱכֶלֶת שֶׁלֹּא כְּתִיקְנָהּ.
With regard to a year whose rains fall in their proper time, to what may it be compared? To a servant whose master gave him his weekly portion on Sunday. It is thereby found that his dough is baked properly throughout the week, and it is eaten properly, as he has a sufficient amount. Conversely, with regard to a year whose rains do not fall in their proper time, to what may it be compared? To a servant whose master gave him his portion on Shabbat eve, when there is insufficient time to prepare it fully. It is thereby found that his dough is baked improperly, and it is eaten improperly.
שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּבַת אַחַת, נִמְצְאוּ רֵיחַיִם טוֹחֲנוֹת מִן הַכּוֹר מַה שֶּׁטּוֹחֲנוֹת מִן הַקַּב, וְנִמְצֵאת עִיסָּה אוֹכֶלֶת מִן הַכּוֹר כְּמוֹ [שֶׁ]אוֹכֶלֶת מִן הַקַּב.
With regard to a year whose rains are abundant, to what may it be compared? To a servant whose master gave him his portion for a long period of time all at once. He performs all of his milling at one time, and it is therefore found that the mill grinds and produces waste from a kor of produce in the same amount as it grinds and produces waste from the much smaller kav of produce. During each milling process, the same amount of flour goes to waste. Consequently, milling a large amount of flour in a single milling process preserves flour. And similarly, it is found that dough is diminished from a kor, as it diminishes from a kav.
שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ מְעַט מְעַט, נִמְצְאוּ רֵיחַיִים מַה שֶּׁטּוֹחֲנוֹת מִן הַכּוֹר טוֹחֲנוֹת מִן הַקַּב. נִמְצֵאת עִיסָּה כַּמָּה שֶׁנֶּאֱכֶלֶת מִן הַכּוֹר אוֹכֶלֶת מִן הַקַּב.
In contrast, with regard to a year whose rains are scarce, to what may it be compared? To a servant whose master gave him his portion little by little. It is thereby found that the amount that the mill would have ground from a kor of produce is that which in practice it grinds and produces from each kav. It is likewise found that the dough that would have been diminished from a kor is the same amount that is diminished from a kav. In sum, one retains less dough when given his sustenance little by little.
דָּבָר אַחֵר: בִּזְמַן שֶׁגְּשָׁמֶיהָ מְרוּבִּין לְמָה הוּא דּוֹמֶה — לְאָדָם שֶׁמְּגַבֵּל אֶת הַטִּיט, אִם יֵשׁ לוֹ מַיִם רַבִּים — מַיִם אֵינָן כָּלִין, וְהַטִּיט מְגוּבָּל יָפֶה. אִם יֵשׁ לוֹ מַיִם מוּעָטִין — מַיִם כָּלִים, וְהַטִּיט אֵינוֹ מִתְגַּבֵּל יָפֶה.
Alternatively, when its rains are abundant, to what may this year be compared? To a person who kneads clay. If he has a lot of water, his water is not used up and the clay will be well kneaded. If he has only a little water, the water will be used up and the clay will not be well kneaded.
תָּנוּ רַבָּנַן: פַּעַם אַחַת עָלוּ כׇּל יִשְׂרָאֵל לָרֶגֶל לִירוּשָׁלַיִם, וְלֹא הָיָה לָהֶם מַיִם לִשְׁתּוֹת. הָלַךְ נַקְדִּימוֹן בֶּן גּוּרְיוֹן אֵצֶל הֶגְמוֹן אֶחָד, אָמַר לוֹ: הַלְוֵינִי שְׁתֵּים עֶשְׂרֵה מַעֲיָינוֹת מַיִם לְעוֹלֵי רְגָלִים, וַאֲנִי אֶתֵּן לָךְ שְׁתֵּים עֶשְׂרֵה עֵינוֹת מַיִם. וְאִם אֵינִי נוֹתֵן לְךָ — הֲרֵינִי נוֹתֵן לָךְ שְׁתֵּים עֶשְׂרֵה כִּכַּר כֶּסֶף, וְקָבַע לוֹ זְמַן.
§ The Sages taught: Once all the Jewish people ascended for the pilgrimage Festival to Jerusalem and there was not enough water for them to drink. Nakdimon ben Guryon, one of the wealthy citizens of Jerusalem, went to a certain gentile officer [hegemon] and said to him: Lend me twelve wells of water for the pilgrims, and I will give back to you twelve wells of water. And if I do not give them to you, I will give you twelve talents of silver. And the officer set him a time limit for returning the water.
כֵּיוָן שֶׁהִגִּיעַ הַזְּמַן וְלֹא יֵרְדוּ גְּשָׁמִים, בַּשַּׁחֲרִית שָׁלַח לוֹ: שַׁגֵּר לִי אוֹ מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ. שָׁלַח לוֹ: עֲדַיִין יֵשׁ לִי זְמַן, כׇּל הַיּוֹם כּוּלּוֹ שֶׁלִּי הוּא. בַּצָּהֳרַיִים שָׁלַח לוֹ: שַׁגֵּר לִי אוֹ מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ. שָׁלַח לוֹ: עֲדַיִין יֵשׁ לִי שְׁהוּת בַּיּוֹם. בַּמִּנְחָה שָׁלַח לוֹ: שַׁגֵּר לִי מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ. שָׁלַח לוֹ: עֲדַיִין יֵשׁ לִי שְׁהוּת בַּיּוֹם. לִגְלֵג עָלָיו אוֹתוֹ הֶגְמוֹן, אָמַר: כׇּל הַשָּׁנָה כּוּלָּהּ לֹא יָרְדוּ גְּשָׁמִים,
When the set time arrived and no rain had fallen, in the morning the official sent a message to Nakdimon: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time, as the entire day is mine. At noontime the official again sent a message to him: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time left in the day. In the afternoon he sent a message to him: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time left in the day. That officer ridiculed him, saying: Throughout the entire year rain has not fallen,
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Zevachim Daf 8-14 – Daf Yomi: One Week at a Time
A Daf Of Their Own –The Kohen’s Garments
בגדי כהונה- דף משלהן
Zevachim Daf 2-7 – Daf Yomi: One Week at a Time
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The Hadran Women’s Tapestry
Meet the diverse women learning Gemara at Hadran and hear their stories.
I started learning after the siyum hashas for women and my daily learning has been a constant over the last two years. It grounded me during the chaos of Corona while providing me with a community of fellow learners. The Daf can be challenging but it’s filled with life’s lessons, struggles and hope for a better world. It’s not about the destination but rather about the journey. Thank you Hadran!
אפרת, Israel
Last cycle, I listened to parts of various מסכתות. When the הדרן סיום was advertised, I listened to Michelle on נידה. I knew that בע”ה with the next cycle I was in (ב”נ). As I entered the סיום (early), I saw the signs and was overcome with emotion. I was randomly seated in the front row, and I cried many times that night. My choice to learn דף יומי was affirmed. It is one of the best I have made!
אפרת, Israel
I’ve been learning since January 2020, and in June I started drawing a phrase from each daf. Sometimes it’s easy (e.g. plants), sometimes it’s very hard (e.g. korbanot), and sometimes it’s loads of fun (e.g. bird racing) to find something to draw. I upload my pictures from each masechet to #DafYomiArt. I am enjoying every step of the journey.
Ashdod, Israel
I had no formal learning in Talmud until I began my studies in the Joint Program where in 1976 I was one of the few, if not the only, woman talmud major. It was superior training for law school and enabled me to approach my legal studies with a foundation . In 2018, I began daf yomi listening to Rabbanit MIchelle’s pod cast and my daily talmud studies are one of the highlights of my life.
Minneapolis, United States
When I started studying Hebrew at Brown University’s Hillel, I had no idea that almost 38 years later, I’m doing Daf Yomi. My Shabbat haburah is led by Rabbanit Leah Sarna. The women are a hoot. I’m tracking the completion of each tractate by reading Ilana Kurshan’s memoir, If All the Seas Were Ink.
Pennsylvania, United States
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
In my Shana bet at Migdal Oz I attended the Hadran siyum hash”as. Witnessing so many women so passionate about their Torah learning and connection to God, I knew I had to begin with the coming cycle. My wedding (June 24) was two weeks before the siyum of mesechet yoma so I went a little ahead and was able to make a speech and siyum at my kiseh kallah on my wedding day!
Givat Shmuel, Israel
Years ago, I attended the local Siyum HaShas with my high school class. It was inspiring! Through that cycle and the next one, I studied masekhtot on my own and then did “daf yomi practice.” The amazing Hadran Siyum HaShas event firmed my resolve to “really do” Daf Yomi this time. It has become a family goal. We’ve supported each other through challenges, and now we’re at the Siyum of Seder Moed!
Jerusalem, Israel
Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Raanana, Israel
I started learning when my brother sent me the news clip of the celebration of the last Daf Yomi cycle. I was so floored to see so many women celebrating that I wanted to be a part of it. It has been an enriching experience studying a text in a language I don’t speak, using background knowledge that I don’t have. It is stretching my learning in unexpected ways, bringing me joy and satisfaction.
Warwick, Rhode Island, United States
Since I started in January of 2020, Daf Yomi has changed my life. It connects me to Jews all over the world, especially learned women. It makes cooking, gardening, and folding laundry into acts of Torah study. Daf Yomi enables me to participate in a conversation with and about our heritage that has been going on for more than 2000 years.
Skokie, IL, United States
A Gemara shiur previous to the Hadran Siyum, was the impetus to attend it.It was highly inspirational and I was smitten. The message for me was התלמוד בידינו. I had decided along with my Chahsmonaim group to to do the daf and take it one daf at time- without any expectations at all. There has been a wealth of information, insights and halachik ideas. It is truly exercise of the mind, heart & Soul
Hashmonaim, Israel
I began my journey two years ago at the beginning of this cycle of the daf yomi. It has been an incredible, challenging experience and has given me a new perspective of Torah Sh’baal Peh and the role it plays in our lives
Efrat, Israel
Studying has changed my life view on הלכה and יהדות and time. It has taught me bonudaries of the human nature and honesty of our sages in their discourse to try and build a nation of caring people .
Kfar Saba, Israel
What a great experience to learn with Rabbanit Michelle Farber. I began with this cycle in January 2020 and have been comforted by the consistency and energy of this process throughout the isolation period of Covid. Week by week, I feel like I am exploring a treasure chest with sparkling gems and puzzling antiquities. The hunt is exhilarating.
Pennsylvania, United States
Minnesota, United States
I began Daf Yomi with the last cycle. I was inspired by the Hadran Siyum in Yerushalayim to continue with this cycle. I have learned Daf Yomi with Rabanit Michelle in over 25 countries on 6 continents ( missing Australia)
Silver Spring, MD, United States
Oceanside NY, United States
I started my journey on the day I realized that the Siyum was happening in Yerushalayim and I was missing out. What? I told myself. How could I have not known about this? How can I have missed out on this opportunity? I decided that moment, I would start Daf Yomi and Nach Yomi the very next day. I am so grateful to Hadran. I am changed forever because I learn Gemara with women. Thank you.
Mitspe, Israel
Margo
I started my Talmud journey in 7th grade at Akiba Jewish Day School in Chicago. I started my Daf Yomi journey after hearing Erica Brown speak at the Hadran Siyum about marking the passage of time through Daf Yomi.
Carolyn
I started my Talmud journey post-college in NY with a few classes. I started my Daf Yomi journey after the Hadran Siyum, which inspired both my son and myself.
Merion Station, USA
Beit Shemesh, Israel
Taanit 19
אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכׇל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר: מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת. וְכֵן עִיר שֶׁיֵּשׁ בָּהּ דֶּבֶר אוֹ מַפּוֹלֶת — אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכׇל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת. רַבִּי עֲקִיבָא אוֹמֵר: מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת.
In a case of this kind, that city fasts and cries out by blowing the shofar, and all of its surrounding areas join them in their fast, but they do not cry out. Rabbi Akiva disagrees and says: They cry out but they do not fast. The mishna continues: And likewise, if a city is afflicted by pestilence or collapsing buildings, that city fasts and cries out, and all of its surrounding areas fast but they do not cry out. Rabbi Akiva says: They cry out but they do not fast.
אֵיזֶהוּ דֶּבֶר? עִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, וְיָצְאוּ מִמֶּנָּה שְׁלֹשָׁה מֵתִים בִּשְׁלֹשָׁה יָמִים זֶה אַחַר זֶה — הֲרֵי זֶה דֶּבֶר, פָּחוֹת מִכָּאן — אֵין זֶה דֶּבֶר.
The mishna inquires: What is considered a plague of pestilence? When is a series of deaths treated as a plague? The mishna answers: If a city that sends out five hundred infantrymen, i.e., it has a population of five hundred able-bodied men, and three dead are taken out of it on three consecutive days, this is a plague of pestilence, which requires fasting and crying out. If the death rate is lower than that, this is not pestilence.
עַל אֵלּוּ מַתְרִיעִין בְּכׇל מָקוֹם: עַל הַשִּׁדָּפוֹן, וְעַל הַיֵּרָקוֹן, וְעַל הָאַרְבֶּה, וְעַל הֶחָסִיל, וְעַל הַחַיָּה רָעָה, וְעַל הַחֶרֶב — מַתְרִיעִין עָלֶיהָ, מִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת.
For the following calamities they cry out in every place: For blight; for mildew; for locusts; for caterpillars, a type of locust that comes in large swarms and descends upon a certain place; for dangerous beasts that have entered a town; and for the sword, i.e., legions of an invading army. The reason that they cry out about these misfortunes in every place is because these are calamities that spread.
מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַּעֲנִית עַל שֶׁנִּרְאָה כִּמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן. וְעוֹד גָּזְרוּ תַּעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן. רַבִּי יוֹסֵי אוֹמֵר: לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאוּ.
An incident occurred in which Elders descended from Jerusalem to their cities throughout Eretz Yisrael and decreed a fast throughout the land because there was seen in the city of Ashkelon a small amount of blight, enough to fill the mouth of an oven. This fast was observed throughout Eretz Yisrael, as blight spreads quickly. And furthermore, they decreed a fast because wolves had eaten two children in Transjordan. Rabbi Yosei says: This fast was decreed not because they ate the children, but because these wolves were merely seen in an inhabited area.
עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת: עַל עִיר שֶׁהִקִּיפוּהָ נׇכְרִים אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּיטָּרֶפֶת בַּיָּם. רַבִּי יוֹסֵי אוֹמֵר: לְעֶזְרָה וְלֹא לִצְעָקָה. שִׁמְעוֹן הַתִּימְנִי אוֹמֵר: אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים.
For the following calamities they cry out even on Shabbat: For a city that is surrounded by gentile troops, or for a place in danger of being flooded by a river that has swelled its banks, or for a ship tossed about at sea. Rabbi Yosei said: One may cry out on Shabbat to summon help, but it may not be sounded for crying out to God. Shimon the Timnite says: One may cry out on Shabbat even for pestilence, but the Rabbis did not agree with him.
עַל כׇּל צָרָה שֶׁלֹּא תָּבוֹא עַל הַצִּבּוּר מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים. מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְּשָׁמִים. אָמַר לָהֶם: צְאוּ וְהַכְנִיסוּ תַּנּוּרֵי פְסָחִים בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל וְלֹא יָרְדוּ גְּשָׁמִים.
§ The mishna adds: In general, they cry out on account of any trouble that should not befall the community, a euphemism for trouble that may befall the community, except for an overabundance of rain. Although too much rain may be disastrous, one does not cry out over it, because rain is a sign of a blessing. The mishna relates: An incident occurred in which the people said to Ḥoni HaMe’aggel: Pray that rain should fall. He said to them: Go out and bring in the clay ovens used to roast the Paschal lambs, so that they will not dissolve in the water, as torrential rains are certain to fall. He prayed, and no rain fell at all.
מָה עָשָׂה? עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! בָּנֶיךָ שָׂמוּ פְּנֵיהֶם עָלַי, שֶׁאֲנִי כְּבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְּשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ. הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר: לֹא כָּךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בּוֹרוֹת שִׁיחִין וּמְעָרוֹת. הִתְחִילוּ לֵירֵד בְּזַעַף. אָמַר: לֹא כָּךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן בְּרָכָה וּנְדָבָה.
What did he do? He drew a circle on the ground and stood inside it and said before God: Master of the Universe, Your children have turned their faces toward me, as I am like a member of Your household. Therefore, I take an oath by Your great name that I will not move from here until You have mercy upon Your children and answer their prayers for rain. Rain began to trickle down, but only in small droplets. He said: I did not ask for this, but for rain to fill the cisterns, ditches, and caves with enough water to last the entire year. Rain began to fall furiously. He said: I did not ask for this damaging rain either, but for rain of benevolence, blessing, and generosity.
יָרְדוּ כְּתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים. בָּאוּ וְאָמְרוּ לוֹ: כְּשֵׁם שֶׁהִתְפַּלַּלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ — כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן. אָמַר לָהֶם: צְאוּ וּרְאוּ אִם נִמְחֵית אֶבֶן הַטּוֹעִין.
Subsequently, the rains fell in their standard manner but continued unabated, filling the city with water until all of the Jews exited the residential areas of Jerusalem and went to the Temple Mount due to the rain. They came and said to him: Just as you prayed over the rains that they should fall, so too, pray that they should stop. He said to them: Go out and see if the Claimants’ Stone, a large stone located in the city, upon which proclamations would be posted with regard to lost and found articles, has been washed away. In other words, if the water has not obliterated the Claimants’ Stone, it is not yet appropriate to pray for the rain to cease.
שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטַח: אִלְמָלֵא חוֹנִי אַתָּה — גּוֹזְרַנִי עָלֶיךָ נִידּוּי. אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֵן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ, וְעָלֶיךָ הַכָּתוּב אוֹמֵר: ״יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ״.
Shimon ben Shetaḥ, the Nasi of the Sanhedrin at the time, relayed to Ḥoni HaMe’aggel: Were you not Ḥoni, I would have decreed that you be ostracized, but what can I do to you? You nag [mitḥatei] God and He does your bidding, like a son who nags his father and his father does his bidding without reprimand. After all, rain fell as you requested. About you, the verse states: “Let your father and your mother be glad, and let her who bore you rejoice” (Proverbs 23:25).
הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים, קוֹדֶם הָנֵץ הַחַמָּה — לֹא יַשְׁלִימוּ, לְאַחַר הָנֵץ הַחַמָּה — יַשְׁלִימוּ. רַבִּי אֱלִיעֶזֶר אוֹמֵר: קוֹדֶם חֲצוֹת — לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת — יַשְׁלִימוּ.
The mishna teaches another halakha with regard to fast days: If they were fasting for rain, and rain fell for them before sunrise, they need not complete their fast until the evening. However, if it fell after sunrise, they must complete their fast. Rabbi Eliezer says: If rain fell before midday, they need not complete their fast; but if it rains after midday, they must complete their fast.
מַעֲשֶׂה שֶׁגָּזְרוּ תַּעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קוֹדֶם חֲצוֹת. אֲמַר לָהֶם רַבִּי טַרְפוֹן: צְאוּ וְאִכְלוּ וּשְׁתוּ וַעֲשׂוּ יוֹם טוֹב, וְיָצְאוּ וְאָכְלוּ וְשָׁתוּ וְעָשׂוּ יוֹם טוֹב, וּבָאוּ בֵּין הָעַרְבַּיִם וְקָרְאוּ הַלֵּל הַגָּדוֹל.
The mishna relates: An incident occurred in which the court decreed a fast in Lod due to a lack of rain, and rain fell for them before midday. Rabbi Tarfon said to the people: Go out, and eat, and drink, and treat this day as a Festival. And they went out, and ate, and drank, and treated the day as a Festival, and in the afternoon they came to the synagogue and recited the great hallel, to thank God for answering their prayers.
גְּמָ׳ סֵדֶר תַּעֲנִיּוֹת הָאֵלּוּ הָאָמוּר בִּרְבִיעָה רִאשׁוֹנָה. וּרְמִינְהִי: רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה לִשְׁאוֹל, שְׁלִישִׁית לְהִתְעַנּוֹת!
GEMARA: The mishna taught: The order of these fasts is stated only when the fast concerns the first rainfall. And the Gemara raises a contradiction between this statement and the following baraita: If the periods of the first and second rainfall pass without rain, this is the time to ask and pray for rain; if the third passes without rain, this is the time to fast.
אָמַר רַב יְהוּדָה, הָכִי קָאָמַר: סֵדֶר תַּעֲנִיּוֹת הָאָמוּר אֵימָתַי — בִּזְמַן שֶׁיָּצְאָה רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית וְלֹא יָרְדוּ גְּשָׁמִים. אֲבָל יָרְדוּ גְּשָׁמִים בִּרְבִיעָה רִאשׁוֹנָה וְזָרְעוּ וְלֹא צָמְחוּ, אִי נָמֵי צָמְחוּ וְחָזְרוּ וְנִשְׁתַּנּוּ — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
Rav Yehuda said that this is what the mishna is saying: When does the order of these fasts that is stated apply? When the periods of the first, second, and third rainfall have passed and rain has not fallen. However, if rain fell in the time of the first rainfall, and the people sowed but the plants did not sprout, or, alternatively, if they sprouted a little, but their appearance changed back for the worse, as no rain fell after the first rainfall, they cry out about it immediately.
אָמַר רַב נַחְמָן: דַּוְקָא נִשְׁתַּנּוּ, אֲבָל יָבְשׁוּ — לָא. פְּשִׁיטָא, נִשְׁתַּנּוּ תְּנַן! לָא צְרִיכָא, דַּאֲקוּן. מַהוּ דְּתֵימָא: אֲקַנְתָּא מִילְּתָא הִיא, קָמַשְׁמַע לַן.
Rav Naḥman said: This applies specifically if their appearance changed. However, if they dried out entirely, they do not cry out, as this condition cannot be improved. The Gemara asks: It is obvious that this is the case, because in the mishna we learned the word changed. The Gemara answers: No, it is necessary for Rav Naḥman to issue his statement with regard to a case where they produced stalks after they dried out. Lest you say that producing stalks is a matter of significance, as it is a sign of strengthening, and the crops might be saved through prayer, Rav Naḥman therefore teaches us that this is not the case.
וְכֵן שֶׁפָּסְקוּ גְּשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם כּוּ׳. מַאי מַכַּת בַּצּוֹרֶת? אָמַר רַב יְהוּדָה אָמַר רַב: מַכָּה הַמְּבִיאָה לִידֵי בַּצּוֹרֶת. אָמַר רַב נַחְמָן: נַהֲרָא אַנַּהֲרָא —
The mishna further taught: And likewise, if rain ceased for a period of forty days between one rainfall and another, they cry out about this, because it is a plague of drought. The Gemara asks: What is the meaning of the phrase: A plague of drought? Isn’t this simply a drought? Rav Yehuda said that Rav said: The mishna means that a period of forty days between one rainfall and the next is a plague that may cause a drought. In this regard, Rav Naḥman said: When crops do not grow in one place due to lack of rain and must be imported by means of one river to another river,
בַּצּוּרְתָּא. מְדִינְתָּא אַמְּדִינְתָּא — כַּפְנָא. וְאָמַר רַבִּי חֲנִינָא: סְאָה בְּסֶלַע וּשְׁכִיחָא — בַּצּוּרְתָּא. אַרְבָּעָה וְלָא שְׁכִיחָא — כַּפְנָא.
this is considered a drought. If produce must be brought from one province to another province, this is considered a famine. And Rabbi Ḥanina said: If a se’a of grain is sold for a sela, but it is available, this is considered a drought. Although prices have risen, there is still grain for those who can afford it. However, if four se’a of grain is sold for a sela, and it is not available, this is considered a famine.
אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא בִּזְמַן שֶׁהַמָּעוֹת בְּזוֹל וּפֵירוֹת בְּיוֹקֶר, אֲבָל מָעוֹת בְּיוֹקֶר וּפֵירוֹת בְּזוֹל — מַתְרִיעִין עָלֶיהָ מִיָּד. דְּאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲווֹ קָיְימִי אַרְבְּעָה סְאִין בְּסֶלַע, וַהֲווֹ נְפִישִׁי נְפִיחֵי כְפַן בִּטְבֶרְיָא מִדְּלֵית אִיסָּר.
Rabbi Yoḥanan said: They taught this only with regard to a time when money is cheap and everyone has it, and produce is expensive. However, when money is expensive, i.e., unavailable, and produce is cheap, they cry out about it immediately, as this is considered a famine. As Rabbi Yoḥanan said: I remember when four se’a of produce were sold for one sela, and yet there were many swollen by famine in Tiberias, as they did not have even one issar with which to purchase food.
יָרְדוּ לַצְּמָחִין אֲבָל לֹא לָאִילָן. בִּשְׁלָמָא לַצְּמָחִים וְלֹא לָאִילָן — מַשְׁכַּחַתְּ לַהּ דַּאֲתָא נִיחָא, וְלָא אֲתָיא רַזְיָא. לָאִילָן וְלֹא לַצְּמָחִין — דַּאֲתָיא רַזְיָא, וְלָא אֲתָיא נִיחָא.
§ The mishna taught: If sufficient rain fell for the vegetation but not enough fell for the trees; if it was enough for the trees but not for the vegetation; or if sufficient rain fell for both this and that, i.e., vegetation and trees, but not enough to fill the cisterns, ditches, and caves with water to last the summer, they cry out about it immediately. The Gemara comments: Granted, with regard to rain that fell in sufficient quantities for the vegetation but not for the trees, this case can be found, e.g., if gentle rain fell but heavy rain did not fall, this is insufficient for the trees. Furthermore, it is possible for enough rain to fall for the trees but it is not effective for the vegetation, if heavy rain fell but gentle rain did not fall.
לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת וְלֹא לַשִּׁיחִין וּמְעָרוֹת — מַשְׁכַּחַתְּ לַהּ דַּאֲתָיא רַזְיָא וְנִיחָא, מִיהוּ טוּבָא לָא אֲתָיא. אֶלָּא הָא דְּתַנְיָא: יָרְדוּ לְבוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת אֲבָל לֹא לָזֶה וְלָזֶה, הֵיכִי מַשְׁכַּחַתְּ לַהּ? דַּאֲתָיא בִּשְׁפִיכוּתָא.
Likewise, in the case of rain that benefits both this and that, trees and vegetation, but not cisterns, ditches, and caves, you can find this too, if both heavy and gentle rain fell, however, they did not fall in abundance, and therefore the water in the cisterns will not last through the summer. However, that which is taught in a baraita: If sufficient rain fell for cisterns, ditches, and caves, but not for either this or that, i.e., trees or plants, how can you find these circumstances? If the rain is enough to fill cisterns, how could it not be enough for plants and trees? The Gemara answers: Where rain comes in a single downpour, it will fill the cisterns but will provide no benefit to plants and trees.
תָּנוּ רַבָּנַן: מַתְרִיעִין עַל הָאִילָנוֹת בִּפְרוֹס הַפֶּסַח, עַל הַבּוֹרוֹת וְשִׁיחִין וּמְעָרוֹת בִּפְרוֹס הַחַג. וְאִם אֵין לָהֶן מַיִם לִשְׁתּוֹת — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
The Sages taught: They cry out about trees that have not received enough rain, until near Passover, as beyond that time any rain will no longer benefit trees. However, they sound the alarm over cisterns, ditches and caves that have not been filled until before the festival of Sukkot. And at any time, if they have no water to drink, they sound the alarm over them immediately.
וְאֵיזֶהוּ מִיָּד שֶׁלָּהֶן — שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי. וְעַל כּוּלָּן אֵין מַתְרִיעִין עֲלֵיהֶן אֶלָּא בָּאִפַּרְכִיָּא שֶׁלָּהֶן.
And what exactly is the meaning of their use of: Immediately, in these cases? Monday, Thursday, and Monday of the week in which the court became aware of the crisis, but not necessarily on the very day that it became evident. And in all of these cases of interrupted rainfall, they sound the alarm over them only in their district [iparkheya], but not in other areas where rain is falling normally.
וְאַסְכָּרָא, בִּזְמַן שֶׁיֵּשׁ בָּהּ מִיתָה — מַתְרִיעִין עָלֶיהָ. בִּזְמַן שֶׁאֵין בָּהּ מִיתָה — אֵין מַתְרִיעִין עָלֶיהָ. וּמַתְרִיעִין עַל הַגּוֹבַאי בְּכׇל שֶׁהוּא. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אַף עַל הֶחָגָב.
And with regard to a plague of diphtheria, when it has the potential to cause death they sound the alarm over it, but when it does not have the potential to cause death they do not sound the alarm over it. And they sound the alarm over the arrival of locusts, for any amount, as it is likely that more locusts are on the way. However, they do not sound the alarm over the arrival of grasshoppers. Rabbi Shimon ben Elazar says: They sound the alarm even over grasshoppers, as they too can cause a great deal of damage if they swarm in large numbers.
תָּנוּ רַבָּנַן: מַתְרִיעִין עַל הָאִילָנוֹת בִּשְׁאָר שְׁנֵי שָׁבוּעַ. עַל הַבּוֹרוֹת וְעַל הַשִּׁיחִין וְעַל הַמְּעָרוֹת אֲפִילּוּ בַּשְּׁבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עַל הָאִילָנוֹת בַּשְּׁבִיעִית, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן פַּרְנָסָה לַעֲנִיִּים.
The Sages taught in a baraita: They sound the alarm over trees during the other six years of the seven-year Sabbatical cycle, when the earth is tilled, but not during the Sabbatical Year, when one must refrain from working the land. However, for cisterns, ditches, and caves, they sound the alarm even in the Sabbatical Year. Rabban Shimon ben Gamliel says: Even for trees they sound the alarm in the Sabbatical Year, because they serve as sustenance for the poor. Since the poor rely on these trees for their food in the Sabbatical Year, they will lose their means of subsistence if it does not rain.
תַּנְיָא אִידַּךְ: מַתְרִיעִין עַל הָאִילָנוֹת בִּשְׁאָר שְׁנֵי שָׁבוּעַ. עַל הַבּוֹרוֹת עַל הַשִּׁיחִין וְעַל הַמְּעָרוֹת אֲפִילּוּ בַּשְּׁבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עַל הָאִילָנוֹת. מַתְרִיעִין עַל הַסְּפִיחִין בַּשְּׁבִיעִית, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן פַּרְנָסָה לָעֲנִיִּים.
It is taught in another baraita: They sound the alarm over trees during the other years of the Sabbatical cycle, and for cisterns, ditches and caves they sound the alarm even in the Sabbatical Year. Rabban Shimon ben Gamliel says: Even for trees. Furthermore, they sound the alarm for aftergrowths of crops that have grown of their own accord in the Sabbatical Year, because they serve as sustenance for the poor, as it is permitted to eat aftergrowths.
תַּנְיָא, אָמַר רַבִּי אֶלְעָזָר בֶּן פַּרְטָא: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נַעֲשׂוּ גְּשָׁמִים צִימּוּקִין לָעוֹלָם. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין, וְיֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן, וְיֵשׁ שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן.
§ It is taught in a baraita that Rabbi Elazar ben Perata said: Since the day that the Temple was destroyed, rain has been meager, i.e., overall, not enough has fallen in the world. There are years whose rains are abundant, and there are years whose rains are scare. There are years whose rains fall in their proper time, and there are years whose rains do not fall in their proper time.
שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּאֶחָד בְּשַׁבָּת, נִמְצֵאת עִיסָּה נֶאֱפֵית כְּתִיקְנָהּ, וְנֶאֱכֶלֶת כְּתִיקְנָהּ. שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּעֶרֶב שַׁבָּת, נִמְצֵאת עִיסָּה נֶאֱפֵית שֶׁלֹּא כְּתִיקְנָהּ, וְנֶאֱכֶלֶת שֶׁלֹּא כְּתִיקְנָהּ.
With regard to a year whose rains fall in their proper time, to what may it be compared? To a servant whose master gave him his weekly portion on Sunday. It is thereby found that his dough is baked properly throughout the week, and it is eaten properly, as he has a sufficient amount. Conversely, with regard to a year whose rains do not fall in their proper time, to what may it be compared? To a servant whose master gave him his portion on Shabbat eve, when there is insufficient time to prepare it fully. It is thereby found that his dough is baked improperly, and it is eaten improperly.
שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּבַת אַחַת, נִמְצְאוּ רֵיחַיִם טוֹחֲנוֹת מִן הַכּוֹר מַה שֶּׁטּוֹחֲנוֹת מִן הַקַּב, וְנִמְצֵאת עִיסָּה אוֹכֶלֶת מִן הַכּוֹר כְּמוֹ [שֶׁ]אוֹכֶלֶת מִן הַקַּב.
With regard to a year whose rains are abundant, to what may it be compared? To a servant whose master gave him his portion for a long period of time all at once. He performs all of his milling at one time, and it is therefore found that the mill grinds and produces waste from a kor of produce in the same amount as it grinds and produces waste from the much smaller kav of produce. During each milling process, the same amount of flour goes to waste. Consequently, milling a large amount of flour in a single milling process preserves flour. And similarly, it is found that dough is diminished from a kor, as it diminishes from a kav.
שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ מְעַט מְעַט, נִמְצְאוּ רֵיחַיִים מַה שֶּׁטּוֹחֲנוֹת מִן הַכּוֹר טוֹחֲנוֹת מִן הַקַּב. נִמְצֵאת עִיסָּה כַּמָּה שֶׁנֶּאֱכֶלֶת מִן הַכּוֹר אוֹכֶלֶת מִן הַקַּב.
In contrast, with regard to a year whose rains are scarce, to what may it be compared? To a servant whose master gave him his portion little by little. It is thereby found that the amount that the mill would have ground from a kor of produce is that which in practice it grinds and produces from each kav. It is likewise found that the dough that would have been diminished from a kor is the same amount that is diminished from a kav. In sum, one retains less dough when given his sustenance little by little.
דָּבָר אַחֵר: בִּזְמַן שֶׁגְּשָׁמֶיהָ מְרוּבִּין לְמָה הוּא דּוֹמֶה — לְאָדָם שֶׁמְּגַבֵּל אֶת הַטִּיט, אִם יֵשׁ לוֹ מַיִם רַבִּים — מַיִם אֵינָן כָּלִין, וְהַטִּיט מְגוּבָּל יָפֶה. אִם יֵשׁ לוֹ מַיִם מוּעָטִין — מַיִם כָּלִים, וְהַטִּיט אֵינוֹ מִתְגַּבֵּל יָפֶה.
Alternatively, when its rains are abundant, to what may this year be compared? To a person who kneads clay. If he has a lot of water, his water is not used up and the clay will be well kneaded. If he has only a little water, the water will be used up and the clay will not be well kneaded.
תָּנוּ רַבָּנַן: פַּעַם אַחַת עָלוּ כׇּל יִשְׂרָאֵל לָרֶגֶל לִירוּשָׁלַיִם, וְלֹא הָיָה לָהֶם מַיִם לִשְׁתּוֹת. הָלַךְ נַקְדִּימוֹן בֶּן גּוּרְיוֹן אֵצֶל הֶגְמוֹן אֶחָד, אָמַר לוֹ: הַלְוֵינִי שְׁתֵּים עֶשְׂרֵה מַעֲיָינוֹת מַיִם לְעוֹלֵי רְגָלִים, וַאֲנִי אֶתֵּן לָךְ שְׁתֵּים עֶשְׂרֵה עֵינוֹת מַיִם. וְאִם אֵינִי נוֹתֵן לְךָ — הֲרֵינִי נוֹתֵן לָךְ שְׁתֵּים עֶשְׂרֵה כִּכַּר כֶּסֶף, וְקָבַע לוֹ זְמַן.
§ The Sages taught: Once all the Jewish people ascended for the pilgrimage Festival to Jerusalem and there was not enough water for them to drink. Nakdimon ben Guryon, one of the wealthy citizens of Jerusalem, went to a certain gentile officer [hegemon] and said to him: Lend me twelve wells of water for the pilgrims, and I will give back to you twelve wells of water. And if I do not give them to you, I will give you twelve talents of silver. And the officer set him a time limit for returning the water.
כֵּיוָן שֶׁהִגִּיעַ הַזְּמַן וְלֹא יֵרְדוּ גְּשָׁמִים, בַּשַּׁחֲרִית שָׁלַח לוֹ: שַׁגֵּר לִי אוֹ מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ. שָׁלַח לוֹ: עֲדַיִין יֵשׁ לִי זְמַן, כׇּל הַיּוֹם כּוּלּוֹ שֶׁלִּי הוּא. בַּצָּהֳרַיִים שָׁלַח לוֹ: שַׁגֵּר לִי אוֹ מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ. שָׁלַח לוֹ: עֲדַיִין יֵשׁ לִי שְׁהוּת בַּיּוֹם. בַּמִּנְחָה שָׁלַח לוֹ: שַׁגֵּר לִי מַיִם אוֹ מָעוֹת שֶׁיֵּשׁ לִי בְּיָדְךָ. שָׁלַח לוֹ: עֲדַיִין יֵשׁ לִי שְׁהוּת בַּיּוֹם. לִגְלֵג עָלָיו אוֹתוֹ הֶגְמוֹן, אָמַר: כׇּל הַשָּׁנָה כּוּלָּהּ לֹא יָרְדוּ גְּשָׁמִים,
When the set time arrived and no rain had fallen, in the morning the official sent a message to Nakdimon: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time, as the entire day is mine. At noontime the official again sent a message to him: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time left in the day. In the afternoon he sent a message to him: Send me either the water or the coins that you owe me. Nakdimon sent a message to him: I still have time left in the day. That officer ridiculed him, saying: Throughout the entire year rain has not fallen,
