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Today's Daf Yomi

June 12, 2014 | 讬状讚 讘住讬讜谉 转砖注状讚

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

Taanit 2

诪转谞讬壮 诪讗讬诪转讬 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 专讘讬 讗诇讬注讝专 讗讜诪专 诪讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 专讘讬 讬讛讜砖注 讗讜诪专 诪讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙

MISHNA: From when, i.e., from which date, does one begin to mention the might of the rains by inserting the phrase: He makes the wind blow and rain fall, in the second blessing of the Amida prayer? Rabbi Eliezer says: The phrase is inserted from the first Festival day of the festival of Sukkot. Rabbi Yehoshua says: From the last Festival day of the festival of Sukkot.

讗诪专 诇讜 专讘讬 讬讛讜砖注 讛讜讗讬诇 讜讗讬谉 讛讙砖诪讬诐 讗诇讗 住讬诪谉 拽诇诇讛 讘讞讙 诇诪讛 讛讜讗 诪讝讻讬专 讗诪专 诇讜 专讘讬 讗诇讬注讝专 讗祝 讗谞讬 诇讗 讗诪专转讬 诇砖讗讜诇 讗诇讗 诇讛讝讻讬专 诪砖讬讘 讛专讜讞 讜诪讜专讬讚 讛讙砖诐 讘注讜谞转讜 讗诪专 诇讜 讗诐 讻谉 诇注讜诇诐 讬讛讗 诪讝讻讬专

Rabbi Yehoshua said to Rabbi Eliezer: Since rain is nothing other than a sign of a curse during the festival of Sukkot, as rainfall forces Jews to leave their sukkot, why should one mention the might of rain during this period? Rabbi Eliezer said to him: I too did not say that it is proper to request rain at this time, but it is proper only to mention the phrase: He makes the wind blow and rain fall, in its due time. Rabbi Yehoshua said to him: If so, i.e., if reciting the phrase does not constitute a request for rain, one should always mention rain, even in the summer.

讗讬谉 砖讜讗诇讬诐 讗转 讛讙砖诪讬诐 讗诇讗 住诪讜讱 诇讙砖诪讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讘讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讛讗讞专讜谉 诪讝讻讬专 讛专讗砖讜谉 讗讬谞讜 诪讝讻讬专 讘讬讜诐 讟讜讘 专讗砖讜谉 砖诇 驻住讞 讛专讗砖讜谉 诪讝讻讬专 讛讗讞专讜谉 讗讬谞讜 诪讝讻讬专

The mishna states a general principle: One requests rain only immediately preceding the rainy season. Rabbi Yehuda says: With regard to the one who passes before the ark as prayer leader on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly: The last prayer leader, who leads the additional prayer, mentions rain, whereas the first prayer leader, for the morning prayer, does not mention rain. The opposite is the case at the conclusion of the period for mentioning rain on the first Festival day of Passover: Here, the first prayer leader, who leads the morning prayer, mentions rain, while the last prayer leader, who leads the additional prayer, does not mention rain.

讙诪壮 转谞讗 讛讬讻讗 拽讗讬 讚拽转谞讬 诪讗讬诪转讬 转谞讗 讛转诐 拽讗讬

GEMARA: The Gemara asks: Where does the tanna of the mishna stand, that he teaches: From when? The mishna鈥檚 opening question indicates that it has already been established that there is an obligation to mention rain at this time of the year. Where is this obligation stated? The Gemara answers: The tanna is standing there, i.e., he bases himself on a mishna in Berakhot.

讚拽转谞讬 诪讝讻讬专讬诐 讙讘讜专讜转 讙砖诪讬诐 讘转讞讬讬转 讛诪转讬诐 讜砖讜讗诇讬谉 讘讘专讻转 讛砖谞讬诐 讜讛讘讚诇讛 讘讞讜谞谉 讛讚注转 讜拽转谞讬 诪讗讬诪转讬 诪讝讻讬专讬诐 讙讘讜专讜转 讙砖诪讬诐

As it teaches (Berakhot 33a): One mentions the might of the rains and recites: He makes the wind blow and the rain fall in the second blessing of the Amida prayer, the blessing of the resurrection of the dead. And the request for rain: And grant dew and rain as a blessing, is recited in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala] between the sacred and the profane, recited in the evening prayer following Shabbat and Festivals, is recited in the fourth blessing of the Amida prayer: Who graciously grants knowledge. And it is based on that mishna, which establishes the obligation to request for rain, that this mishna teaches: From when does one begin to mention the might of the rains.

讜诇讬转谞讬 讛转诐 诪讗讬 砖谞讗 讚砖讘拽讬讛 注讚 讛讻讗

The Gemara asks: But if so, let the tanna teach this halakha there, in tractate Berakhot, at the beginning of the order of Zera鈥檌m. What is different about this case that he left it until here, toward the end of the order of Moed? In other words, if this issue is indeed a continuation of the mishna in Berakhot, why did the tanna neglect it until tractate Ta鈥檃nit?

讗诇讗 转谞讗 诪专讗砖 讛砖谞讛 住诇讬拽 讚转谞谉 讜讘讞讙 谞讬讚讜谞讬谉 注诇 讛诪讬诐 讜讗讬讬讚讬 讚转谞讗 讜讘讞讙 谞讬讚讜谞讬诐 注诇 讛诪讬诐 转谞讗 诪讗讬诪转讬 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐

The Gemara answers: Rather, the tanna interrupted a discussion from tractate Rosh HaShana. As we learned in a mishna there: And on the festival of Sukkot all creatures are judged for water. Since the tanna taught: And on the festival of Sukkot all creatures are judged for water, from which it can be inferred that one should request rain near the time of this judgment, he taught here: From when does one mention the might of the rains.

讜诇讬转谞讬 诪讗讬诪转讬 诪讝讻讬专讬诐 注诇 讛讙砖诪讬 诪讗讬 讙讘讜专讜转 讙砖诪讬诐 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 砖讬讜专讚讬谉 讘讙讘讜专讛 砖谞讗诪专 注砖讛 讙讚诇讜转 注讚 讗讬谉 讞拽专 讜谞驻诇讗讜转 注讚 讗讬谉 诪住驻专 讜讻转讬讘 讛谞转谉 诪讟专 注诇 驻谞讬 讛讗专抓 讜砖诇讞 诪讬诐 注诇 驻谞讬 讞讜爪讜转

搂 The Gemara asks a question with regard to the language of the mishna: And let the tanna simply teach: From when does one mention the rains. What is the meaning of the phrase: The might of the rains? Rabbi Yo岣nan said: Because the rains fall with might. The might of the rain displays God鈥檚 power in the world, as it is stated: 鈥淲ho does great things beyond comprehension, marvels without number鈥 (Job 5:9). And it is also written: 鈥淲ho gives rain upon the earth, and sends water upon the fields鈥 (Job 5:10).

诪讗讬 诪砖诪注 讗诪专 专讘讛 讘专 砖讬诇讗 讗转讬讗 讞拽专 讞拽专 诪讘专讬讬转讜 砖诇 注讜诇诐

The Gemara asks: From where may it be inferred that these verses indicate that rainfall is considered a mighty act of God? Rabba bar Sheila said: This is derived by means of a verbal analogy between the term 鈥渃omprehension鈥 here and the term 鈥渃omprehension鈥 from a passage that deals with the creation of the world.

讻转讬讘 讛讻讗 注砖讛 讙讚诇讜转 注讚 讗讬谉 讞拽专 讜讻转讬讘 讛转诐 讛诇讜讗 讬讚注转 讗诐 诇讗 砖诪注转 讗诇讛讬 注讜诇诐 讛壮 讘讜专讗 拽爪讜转 讛讗专抓 诇讗 讬讬注祝 讜诇讗 讬讬讙注 讗讬谉 讞拽专 诇转讘讜谞转讜 讜讻转讬讘 诪讻讬谉 讛专讬诐 讘讻讞讜 谞讗讝专 讘讙讘讜专讛

Rabba bar Sheila elaborates on this verbal analogy. It is written here: 鈥淲ho does great things that are beyond comprehension,鈥 and it is written there, with regard to the creation of the world: 鈥淗ave you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not grow faint or weary? His discernment is beyond comprehension鈥 (Isaiah 40:28). This shows that both creation and rainfall are beyond comprehension. And concerning the creation of the world, it is written elsewhere: 鈥淲ho sets firm the mountains with Your strength; Who is girded with might鈥 (Psalms 65:7). From this verse it can be inferred that rainfall, like the creation of the world, reflects God鈥檚 might.

讜诪谞讗 诇谉 讚讘转驻诇讛 讚转谞讬讗 诇讗讛讘讛 讗转 讛壮 讗诇讛讬讻诐 讜诇注讘讚讜 讘讻诇 诇讘讘讻诐 讗讬讝讜 讛讬讗 注讘讜讚讛 砖讛讬讗 讘诇讘 讛讜讬 讗讜诪专 讝讜 转驻诇讛 讜讻转讬讘 讘转专讬讛 讜谞转转讬 诪讟专 讗专爪讻诐 讘注转讜 讬讜专讛 讜诪诇拽讜砖

The Gemara asks: And from where do we derive that rain must be mentioned specifically in the Amida prayer? The Gemara answers: As it was taught in a baraita with regard to the verse: 鈥淭o love the Lord your God and to serve Him with all your heart鈥 (Deuteronomy 11:13). Which is the service of God that is performed in the heart? You must say that this is referring to prayer. And, afterward, it is written: 鈥淎nd I shall give the rain of your land in its due time, the first rain and the last rain鈥 (Deuteronomy 11:14). This juxtaposition teaches that it is appropriate to request rain while engaged in the service of the heart, i.e., prayer.

讗诪专 专讘讬 讬讜讞谞谉 砖诇砖讛 诪驻转讞讜转 讘讬讚讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖诇讗 谞诪住专讜 讘讬讚 砖诇讬讞 讜讗诇讜 讛谉 诪驻转讞 砖诇 讙砖诪讬诐 诪驻转讞 砖诇 讞讬讛 讜诪驻转讞 砖诇 转讞讬讬转 讛诪转讬诐

搂 The Gemara cites related statements concerning the idea that rainfall provides evidence of God鈥檚 might. Rabbi Yo岣nan said: There are three keys maintained in the hand of the Holy One, Blessed be He, which were not transmitted to an intermediary, i.e., God tends to these matters Himself. And they are: The key of rain, the key of birthing, and the key of the resurrection of the dead.

诪驻转讞 砖诇 讙砖诪讬诐 讚讻转讬讘 讬驻转讞 讛壮 诇讱 讗转 讗讜爪专讜 讛讟讜讘 讗转 讛砖诪讬诐 诇转转 诪讟专 讗专爪讱 讘注转讜 诪驻转讞 砖诇 讞讬讛 诪谞讬谉 讚讻转讬讘 讜讬讝讻专 讗诇讛讬诐 讗转 专讞诇 讜讬砖诪注

Rabbi Yo岣nan cites verses in support of his claim. The key of rain, as it is stated: 鈥淭he Lord will open for you His good treasure, the heavens, to give the rain of your land in its due time鈥 (Deuteronomy 28:12), indicates that rainfall is controlled by God Himself. From where is it derived that the key of birthing is maintained by God? As it is written: 鈥淎nd God remembered Rachel and listened

讗诇讬讛 讗诇讛讬诐 讜讬驻转讞 讗转 专讞诪讛 诪驻转讞 砖诇 转讞讬讬转 讛诪转讬诐 诪谞讬谉 讚讻转讬讘 讜讬讚注转诐 讻讬 讗谞讬 讛壮 讘驻转讞讬 讗转 拽讘专讜转讬讻诐

to her, and He opened her womb鈥 (Genesis 30:22). From where is it derived that the key of the resurrection of the dead is maintained by God Himself? As it is written: 鈥淎nd you shall know that I am the Lord when I have opened your graves鈥 (Ezekiel 37:13).

讘诪注专讘讗 讗诪专讬 讗祝 诪驻转讞 砖诇 驻专谞住讛 讚讻转讬讘 驻讜转讞 讗转 讬讚讱 讜讙讜壮 讜专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗 诇讗 拽讗 讞砖讬讘 诇讛讗 讗诪专 诇讱 讙砖诪讬诐 讛讬讬谞讜 驻专谞住讛

In the West, Eretz Yisrael, they say: The key of livelihood is also in God鈥檚 hand, as it is written: 鈥淵ou open Your hand and satisfy every living thing with favor鈥 (Psalms 145:16). The Gemara asks: And what is the reason that Rabbi Yo岣nan did not consider this key of livelihood in his list? The Gemara answers that Rabbi Yo岣nan could have said to you: Rain is the same as livelihood in this regard, as rain is indispensable to all livelihoods.

专讘讬 讗诇讬注讝专 讗讜诪专 诪讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讻讜壮 讗讬讘注讬讗 诇讛讜 专讘讬 讗诇讬注讝专 诪讛讬讻讗 讙诪讬专 诇讛 诪诇讜诇讘 讙诪专 诇讛 讗讜 诪谞讬住讜讱 讛诪讬诐 讙诪专 诇讛

搂 The mishna taught that Rabbi Eliezer says: One mentions rain from the first Festival day of the festival of Sukkot etc. A dilemma was raised before the Sages: From where did Rabbi Eliezer derive this halakha? He must have learned it from one of the two mitzvot of Sukkot that are linked to rain. Did he derive it from the mitzva to wave the lulav, or did he derive it from the obligation of the water libation?

诪诇讜诇讘 讙诪专 诇讛 诪讛 诇讜诇讘 讘讬讜诐 讗祝 讛讝讻专讛 讘讬讜诐 讗讜 讚诇诪讗 诪谞讬住讜讱 讛诪讬诐 讙诪专 诇讛 诪讛 谞讬住讜讱 讛诪讬诐 诪讗讜专转讗 讚讗诪专 诪专 讜诪谞讞转诐 讜谞住讻讬讛诐 讗驻讬诇讜 讘诇讬诇讛 讗祝 讛讝讻专讛 诪讗讜专转讗

The Gemara clarifies the significance of this dilemma: Did he derive this halakha from the lulav, in which case one would say: Just as the mitzva to take the lulav applies during the day and not at night, so too, the mention of rain begins during the day of the first Festival day of Sukkot. Or perhaps he derives this halakha from the water libation, in which case one would say: Just as the water libation can be prepared from the first night of Sukkot, as the Master said, with regard to the verse: 鈥淎nd their meal-offerings and their libations鈥 (Numbers 29:18), and certain meal-offerings and libations may be brought even at night, so too, the mention of rain begins from the evening.

转讗 砖诪注 讚讗诪专 专讘讬 讗讘讛讜 诇讗 诇诪讚讛 专讘讬 讗诇讬注讝专 讗诇讗 诪诇讜诇讘 讗讬讻讗 讚讗诪专讬 专讘讬 讗讘讛讜 讙诪专讗 讙诪讬专 诇讛 讜讗讬讻讗 讚讗诪专讬 诪转谞讬转讗 砖诪讬注 诇讬讛

The Gemara seeks to resolve this dilemma: Come and hear a resolution, as Rabbi Abbahu said that Rabbi Eliezer derived this halakha from nothing other than the case of lulav. Some say that Rabbi Abbahu learned this claim by way of a tradition, which was the source of Rabbi Eliezer鈥檚 opinion; and some say that he learned it from a baraita.

诪讗讬 讛讬讗 讚转谞讬讗 诪讗讬诪转讬 诪讝讻讬专讬谉 注诇 讛讙砖诪讬诐 专讘讬 讗诇讬注讝专 讗讜诪专 诪砖注转 谞讟讬诇转 诇讜诇讘 专讘讬 讬讛讜砖注 讗讜诪专 诪砖注转 讛谞讞转讜

The Gemara asks: What is the baraita from which Rabbi Abbahu may have derived his statement? The Gemara answers: As it is taught in a baraita: From when does one begin to mention the rains in his prayers? Rabbi Eliezer says: From the time that one takes the lulav, i.e., the first day of Sukkot. Rabbi Yehoshua says: From the time that one puts the lulav down, i.e., at the conclusion of Sukkot.

讗诪专 专讘讬 讗诇讬注讝专 讛讜讗讬诇 讜讗专讘注转 诪讬谞讬谉 讛诇诇讜 讗讬谞谉 讘讗讬谉 讗诇讗 诇专爪讜转 注诇 讛诪讬诐 讜讻砖诐 砖讗专讘注 诪讬谞讬谉 讛诇诇讜 讗讬 讗驻砖专 讘讛诐 讘诇讗 诪讬诐 讻讱 讗讬 讗驻砖专 诇注讜诇诐 讘诇讗 诪讬诐

搂 The baraita cites a discussion of these opinions. Rabbi Eliezer said: It is since these four species, the lulav and the other species taken with it, come only to offer appeasement for water, as they symbolize the rainfall of the coming year. And this symbolism is as follows: Just as these four species cannot exist without water, as they need water to grow, so too, the world cannot exist without water. Therefore, it is proper to mention rain in one鈥檚 prayers when taking the four species.

讗诪专 诇讜 专讘讬 讬讛讜砖注 讜讛诇讗 讙砖诪讬诐 讘讞讙 讗讬谞讜 讗诇讗 住讬诪谉 拽诇诇讛 讗诪专 诇讜 专讘讬 讗诇讬注讝专 讗祝 讗谞讬 诇讗 讗诪专转讬 诇砖讗讜诇 讗诇讗 诇讛讝讻讬专 讜讻砖诐 砖转讞讬讬转 讛诪转讬诐 诪讝讻讬专 讻诇 讛砖谞讛 讻讜诇讛 讜讗讬谞讛 讗诇讗 讘讝诪谞讛 讻讱 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 讻诇 讛砖谞讛 讜讗讬谞谉 讗诇讗 讘讝诪谞谉 诇驻讬讻讱 讗诐 讘讗 诇讛讝讻讬专 讻诇 讛砖谞讛 讻讜诇讛 诪讝讻讬专 专讘讬 讗讜诪专 讗讜诪专 讗谞讬 诪砖注讛 砖诪驻住讬拽 诇砖讗诇讛 讻讱 诪驻住讬拽 诇讛讝讻专讛

Rabbi Yehoshua said to him in response: But rain during the festival of Sukkot is nothing other than a sign of a curse. Rabbi Eliezer said to Rabbi Yehoshua: I too did not say that it is proper to ask for rain at this time, but only to mention it. And just as with regard to the resurrection of the dead, one mentions it the entire year and yet it will come only at its proper time, when God wills the resurrection, so too, one mentions the might of the rains all the year, and they fall only in their season. Therefore, if one seeks to mention rain throughout the year, he may mention it. Rabbi Yehuda HaNasi says: I say that when one ceases to request rain, one also ceases to mention it.

专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讗讜诪专 讘砖谞讬 讘讞讙 讛讜讗 诪讝讻讬专 专讘讬 注拽讬讘讗 讗讜诪专 讘砖砖讬 讘讞讙 讛讜讗 诪讝讻讬专 专讘讬 讬讛讜讚讛 诪砖讜诐 专讘讬 讬讛讜砖注 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讘讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讛讗讞专讜谉 诪讝讻讬专 讛专讗砖讜谉 讗讬谞讜 诪讝讻讬专 讘讬讜诐 讟讜讘 专讗砖讜谉 砖诇 驻住讞 讛专讗砖讜谉 诪讝讻讬专 讛讗讞专讜谉 讗讬谞讜 诪讝讻讬专

Rabbi Yehuda ben Beteira says: On the second day of the festival of Sukkot one mentions rain, rather than on the first day. Rabbi Akiva says: On the sixth day one mentions rain. Rabbi Yehuda says in the name of Rabbi Yehoshua: With regard to the one who passes before the ark as prayer leader on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly, the last prayer leader of the additional prayer mentions rain, whereas the first prayer leader for the morning prayer does not mention rain. Conversely, on the first Festival day of Passover, the first prayer leader mentions rain, while the last prayer leader does not mention rain.

砖驻讬专 拽讗诪专 诇讬讛 专讘讬 讗诇讬注讝专 诇专讘讬 讬讛讜砖注 讗诪专 诇讱 专讘讬 讬讛讜砖注 讘砖诇诪讗 转讞讬讬转 讛诪转讬诐 诪讝讻讬专 讚讻讜诇讬 讬讜诪讗 讝诪谞讬讛 讛讜讗

The Gemara asks: Rabbi Eliezer is speaking well to Rabbi Yehoshua. How does Rabbi Yehoshua respond to Rabbi Eliezer鈥檚 powerful argument that one can mention God鈥檚 praises at any time of the year? The Gemara answers: Rabbi Yehoshua could have said to you: Granted, with regard to the resurrection of the dead, one mentions this daily, as although it is not fulfilled every day, any day is fit to be its proper time.

讗诇讗 讙砖诪讬诐 讻诇 讚讗转讬讬谉 讝诪谞讬讬讛讜 讛讬讗 讜讛转谞谉 讬爪讗 谞讬住谉 讜讬专讚讜 讙砖诪讬诐 住讬诪谉 拽诇诇讛 讛诐 砖谞讗诪专 讛诇讜讗 拽爪讬专 讞讟讬诐 讛讬讜诐 讜讙讜壮

However, in the case of rain, are all times when it falls its proper time? But didn鈥檛 we learn in a mishna (12b): If the month of Nisan has ended and rains subsequently fall, they are a sign of a curse, as it is stated: 鈥淚s not the wheat harvest today? I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great, which you have done in the sight of the Lord, in asking you a king鈥 (I Samuel 12:17).

专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讗讜诪专 讘砖谞讬 讘讞讙 讛讜讗 诪讝讻讬专 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讗讜诪专

搂 The baraita states that Rabbi Yehuda ben Beteira says: On the second day of the festival of Sukkot, one begins to mention rain. The Gemara asks: What is the reason for this ruling of Rabbi Yehuda ben Beteira? The Gemara answers: As it is taught, in a baraita that deals with the source for the water libation on Sukkot, that Rabbi Yehuda ben Beteira says: The Torah alludes to the water libation in its description of the libations of the additional offerings of Sukkot. The Torah uses a slightly different term for the libations of certain days. On most days, it states that the sin-offering must be brought with 鈥渋ts libation [veniskah]鈥 (e.g., Numbers 29:16), in the singular form.

谞讗诪专 讘砖谞讬 讜谞住讻讬讛诐 讜谞讗诪专 讘砖砖讬 讜谞住讻讬讛 讜谞讗诪专 讘砖讘讬注讬 讻诪砖驻讟诐

By contrast, it is stated on the second day that one must offer 鈥渢heir libations [veniskeihem]鈥 (Numbers 29:19). The plural form indicates the presence of multiple offerings. And furthermore, it is stated concerning the sin-offering libations on the sixth day: 鈥淎nd its libations [unsakheha]鈥 (Numbers 29:31), which is again a plural form that is referring to many libations. And finally, it is stated, with regard to the libations of the additional offering on the seventh day, that they must apportion the respective animals, i.e., oxen, rams, and sheep: 鈥淎ccording to their laws [kemishpatam]鈥 (Numbers 29:33), using another plural form which differs from the phrase used on the other Festival days: 鈥淎ccording to the law [kamishpat]鈥 (e.g., Numbers 29:19), in the singular.

讛专讬 诪诐 讬讜讚 诪诐 讛专讬 讻讗谉 诪讬诐 诪讻讗谉 专诪讝 诇谞讬住讜讱 讛诪讬诐 诪谉 讛转讜专讛

These variations yield the three superfluous letters mem, yod, and mem, from veniskeiheM, unsakhEha, and kemishpataM, which together spell the Hebrew word for water [MaYiM]. The letter yod is represented in unsakhEha with the letter E and in MaYiM with the letter Y. From here one learns an allusion to the mitzva of the water libation in the Torah.

讜诪讗讬 砖谞讗 讘砖谞讬 讚谞拽讟 讚讻讬 专诪讬讝讬 诇讛讜 讘拽专讗 讘砖谞讬 讛讜讗 讚专诪讬讝讬 讛诇讻讱 讘砖谞讬 诪讚讻专讬谞谉

The Gemara asks: And what is different about the second day that Rabbi Yehuda ben Beteira took it as the day on which one begins to mention rain? The Gemara answers: The reason is that when the verse first alludes to the water libation, it is on the second day of Sukkot that it alludes to it (Numbers 29:19). Therefore, on the second day one begins to mention rain.

专讘讬 注拽讬讘讗 讗讜诪专 讘砖砖讬 讘讞讙 讛讜讗 诪讝讻讬专 砖谞讗诪专 讘砖砖讬 讜谞住讻讬讛 讘砖谞讬 谞讬住讜讻讬谉 讛讻转讜讘 诪讚讘专 讗讞讚 谞讬住讜讱 讛诪讬诐 讜讗讞讚 谞讬住讜讱 讛讬讬谉

The baraita stated that Rabbi Akiva says: On the sixth day one begins to mention rain. The Gemara explains that this ruling is based on the allusion to the water libation in the offering of this day. As it is stated on the sixth day: 鈥淎nd its libations [unsakheha]鈥 (Numbers 29:31). The allusion is written in the plural, which indicates that the verse is speaking of two libations: One is the water libation and the other one is the standard wine libation.

讗讬诪讗 转专讜讬讬讛讜 讚讞诪专讗 住讘专 诇讛 讻专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讚讗诪专 专诪讬讝讬 诪讬讗

The Gemara raises an objection: Even if it is accepted that the verse is referring to two libations, one can say that both libations are of wine. The Gemara answers: Rabbi Akiva holds in accordance with the opinion of Rabbi Yehuda ben Beteira, who said that the superfluous letters of these verses allude to water [mayim]. This proves that the additional libation of the sixth day must be a water libation.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the refuah shleima of Naama bat Yael Esther.

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诪转谞讬壮 诪讗讬诪转讬 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 专讘讬 讗诇讬注讝专 讗讜诪专 诪讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 专讘讬 讬讛讜砖注 讗讜诪专 诪讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙

MISHNA: From when, i.e., from which date, does one begin to mention the might of the rains by inserting the phrase: He makes the wind blow and rain fall, in the second blessing of the Amida prayer? Rabbi Eliezer says: The phrase is inserted from the first Festival day of the festival of Sukkot. Rabbi Yehoshua says: From the last Festival day of the festival of Sukkot.

讗诪专 诇讜 专讘讬 讬讛讜砖注 讛讜讗讬诇 讜讗讬谉 讛讙砖诪讬诐 讗诇讗 住讬诪谉 拽诇诇讛 讘讞讙 诇诪讛 讛讜讗 诪讝讻讬专 讗诪专 诇讜 专讘讬 讗诇讬注讝专 讗祝 讗谞讬 诇讗 讗诪专转讬 诇砖讗讜诇 讗诇讗 诇讛讝讻讬专 诪砖讬讘 讛专讜讞 讜诪讜专讬讚 讛讙砖诐 讘注讜谞转讜 讗诪专 诇讜 讗诐 讻谉 诇注讜诇诐 讬讛讗 诪讝讻讬专

Rabbi Yehoshua said to Rabbi Eliezer: Since rain is nothing other than a sign of a curse during the festival of Sukkot, as rainfall forces Jews to leave their sukkot, why should one mention the might of rain during this period? Rabbi Eliezer said to him: I too did not say that it is proper to request rain at this time, but it is proper only to mention the phrase: He makes the wind blow and rain fall, in its due time. Rabbi Yehoshua said to him: If so, i.e., if reciting the phrase does not constitute a request for rain, one should always mention rain, even in the summer.

讗讬谉 砖讜讗诇讬诐 讗转 讛讙砖诪讬诐 讗诇讗 住诪讜讱 诇讙砖诪讬诐 专讘讬 讬讛讜讚讛 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讘讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讛讗讞专讜谉 诪讝讻讬专 讛专讗砖讜谉 讗讬谞讜 诪讝讻讬专 讘讬讜诐 讟讜讘 专讗砖讜谉 砖诇 驻住讞 讛专讗砖讜谉 诪讝讻讬专 讛讗讞专讜谉 讗讬谞讜 诪讝讻讬专

The mishna states a general principle: One requests rain only immediately preceding the rainy season. Rabbi Yehuda says: With regard to the one who passes before the ark as prayer leader on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly: The last prayer leader, who leads the additional prayer, mentions rain, whereas the first prayer leader, for the morning prayer, does not mention rain. The opposite is the case at the conclusion of the period for mentioning rain on the first Festival day of Passover: Here, the first prayer leader, who leads the morning prayer, mentions rain, while the last prayer leader, who leads the additional prayer, does not mention rain.

讙诪壮 转谞讗 讛讬讻讗 拽讗讬 讚拽转谞讬 诪讗讬诪转讬 转谞讗 讛转诐 拽讗讬

GEMARA: The Gemara asks: Where does the tanna of the mishna stand, that he teaches: From when? The mishna鈥檚 opening question indicates that it has already been established that there is an obligation to mention rain at this time of the year. Where is this obligation stated? The Gemara answers: The tanna is standing there, i.e., he bases himself on a mishna in Berakhot.

讚拽转谞讬 诪讝讻讬专讬诐 讙讘讜专讜转 讙砖诪讬诐 讘转讞讬讬转 讛诪转讬诐 讜砖讜讗诇讬谉 讘讘专讻转 讛砖谞讬诐 讜讛讘讚诇讛 讘讞讜谞谉 讛讚注转 讜拽转谞讬 诪讗讬诪转讬 诪讝讻讬专讬诐 讙讘讜专讜转 讙砖诪讬诐

As it teaches (Berakhot 33a): One mentions the might of the rains and recites: He makes the wind blow and the rain fall in the second blessing of the Amida prayer, the blessing of the resurrection of the dead. And the request for rain: And grant dew and rain as a blessing, is recited in the ninth blessing of the Amida prayer, the blessing of the years. And the prayer of distinction [havdala] between the sacred and the profane, recited in the evening prayer following Shabbat and Festivals, is recited in the fourth blessing of the Amida prayer: Who graciously grants knowledge. And it is based on that mishna, which establishes the obligation to request for rain, that this mishna teaches: From when does one begin to mention the might of the rains.

讜诇讬转谞讬 讛转诐 诪讗讬 砖谞讗 讚砖讘拽讬讛 注讚 讛讻讗

The Gemara asks: But if so, let the tanna teach this halakha there, in tractate Berakhot, at the beginning of the order of Zera鈥檌m. What is different about this case that he left it until here, toward the end of the order of Moed? In other words, if this issue is indeed a continuation of the mishna in Berakhot, why did the tanna neglect it until tractate Ta鈥檃nit?

讗诇讗 转谞讗 诪专讗砖 讛砖谞讛 住诇讬拽 讚转谞谉 讜讘讞讙 谞讬讚讜谞讬谉 注诇 讛诪讬诐 讜讗讬讬讚讬 讚转谞讗 讜讘讞讙 谞讬讚讜谞讬诐 注诇 讛诪讬诐 转谞讗 诪讗讬诪转讬 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐

The Gemara answers: Rather, the tanna interrupted a discussion from tractate Rosh HaShana. As we learned in a mishna there: And on the festival of Sukkot all creatures are judged for water. Since the tanna taught: And on the festival of Sukkot all creatures are judged for water, from which it can be inferred that one should request rain near the time of this judgment, he taught here: From when does one mention the might of the rains.

讜诇讬转谞讬 诪讗讬诪转讬 诪讝讻讬专讬诐 注诇 讛讙砖诪讬 诪讗讬 讙讘讜专讜转 讙砖诪讬诐 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬 砖讬讜专讚讬谉 讘讙讘讜专讛 砖谞讗诪专 注砖讛 讙讚诇讜转 注讚 讗讬谉 讞拽专 讜谞驻诇讗讜转 注讚 讗讬谉 诪住驻专 讜讻转讬讘 讛谞转谉 诪讟专 注诇 驻谞讬 讛讗专抓 讜砖诇讞 诪讬诐 注诇 驻谞讬 讞讜爪讜转

搂 The Gemara asks a question with regard to the language of the mishna: And let the tanna simply teach: From when does one mention the rains. What is the meaning of the phrase: The might of the rains? Rabbi Yo岣nan said: Because the rains fall with might. The might of the rain displays God鈥檚 power in the world, as it is stated: 鈥淲ho does great things beyond comprehension, marvels without number鈥 (Job 5:9). And it is also written: 鈥淲ho gives rain upon the earth, and sends water upon the fields鈥 (Job 5:10).

诪讗讬 诪砖诪注 讗诪专 专讘讛 讘专 砖讬诇讗 讗转讬讗 讞拽专 讞拽专 诪讘专讬讬转讜 砖诇 注讜诇诐

The Gemara asks: From where may it be inferred that these verses indicate that rainfall is considered a mighty act of God? Rabba bar Sheila said: This is derived by means of a verbal analogy between the term 鈥渃omprehension鈥 here and the term 鈥渃omprehension鈥 from a passage that deals with the creation of the world.

讻转讬讘 讛讻讗 注砖讛 讙讚诇讜转 注讚 讗讬谉 讞拽专 讜讻转讬讘 讛转诐 讛诇讜讗 讬讚注转 讗诐 诇讗 砖诪注转 讗诇讛讬 注讜诇诐 讛壮 讘讜专讗 拽爪讜转 讛讗专抓 诇讗 讬讬注祝 讜诇讗 讬讬讙注 讗讬谉 讞拽专 诇转讘讜谞转讜 讜讻转讬讘 诪讻讬谉 讛专讬诐 讘讻讞讜 谞讗讝专 讘讙讘讜专讛

Rabba bar Sheila elaborates on this verbal analogy. It is written here: 鈥淲ho does great things that are beyond comprehension,鈥 and it is written there, with regard to the creation of the world: 鈥淗ave you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not grow faint or weary? His discernment is beyond comprehension鈥 (Isaiah 40:28). This shows that both creation and rainfall are beyond comprehension. And concerning the creation of the world, it is written elsewhere: 鈥淲ho sets firm the mountains with Your strength; Who is girded with might鈥 (Psalms 65:7). From this verse it can be inferred that rainfall, like the creation of the world, reflects God鈥檚 might.

讜诪谞讗 诇谉 讚讘转驻诇讛 讚转谞讬讗 诇讗讛讘讛 讗转 讛壮 讗诇讛讬讻诐 讜诇注讘讚讜 讘讻诇 诇讘讘讻诐 讗讬讝讜 讛讬讗 注讘讜讚讛 砖讛讬讗 讘诇讘 讛讜讬 讗讜诪专 讝讜 转驻诇讛 讜讻转讬讘 讘转专讬讛 讜谞转转讬 诪讟专 讗专爪讻诐 讘注转讜 讬讜专讛 讜诪诇拽讜砖

The Gemara asks: And from where do we derive that rain must be mentioned specifically in the Amida prayer? The Gemara answers: As it was taught in a baraita with regard to the verse: 鈥淭o love the Lord your God and to serve Him with all your heart鈥 (Deuteronomy 11:13). Which is the service of God that is performed in the heart? You must say that this is referring to prayer. And, afterward, it is written: 鈥淎nd I shall give the rain of your land in its due time, the first rain and the last rain鈥 (Deuteronomy 11:14). This juxtaposition teaches that it is appropriate to request rain while engaged in the service of the heart, i.e., prayer.

讗诪专 专讘讬 讬讜讞谞谉 砖诇砖讛 诪驻转讞讜转 讘讬讚讜 砖诇 讛拽讚讜砖 讘专讜讱 讛讜讗 砖诇讗 谞诪住专讜 讘讬讚 砖诇讬讞 讜讗诇讜 讛谉 诪驻转讞 砖诇 讙砖诪讬诐 诪驻转讞 砖诇 讞讬讛 讜诪驻转讞 砖诇 转讞讬讬转 讛诪转讬诐

搂 The Gemara cites related statements concerning the idea that rainfall provides evidence of God鈥檚 might. Rabbi Yo岣nan said: There are three keys maintained in the hand of the Holy One, Blessed be He, which were not transmitted to an intermediary, i.e., God tends to these matters Himself. And they are: The key of rain, the key of birthing, and the key of the resurrection of the dead.

诪驻转讞 砖诇 讙砖诪讬诐 讚讻转讬讘 讬驻转讞 讛壮 诇讱 讗转 讗讜爪专讜 讛讟讜讘 讗转 讛砖诪讬诐 诇转转 诪讟专 讗专爪讱 讘注转讜 诪驻转讞 砖诇 讞讬讛 诪谞讬谉 讚讻转讬讘 讜讬讝讻专 讗诇讛讬诐 讗转 专讞诇 讜讬砖诪注

Rabbi Yo岣nan cites verses in support of his claim. The key of rain, as it is stated: 鈥淭he Lord will open for you His good treasure, the heavens, to give the rain of your land in its due time鈥 (Deuteronomy 28:12), indicates that rainfall is controlled by God Himself. From where is it derived that the key of birthing is maintained by God? As it is written: 鈥淎nd God remembered Rachel and listened

讗诇讬讛 讗诇讛讬诐 讜讬驻转讞 讗转 专讞诪讛 诪驻转讞 砖诇 转讞讬讬转 讛诪转讬诐 诪谞讬谉 讚讻转讬讘 讜讬讚注转诐 讻讬 讗谞讬 讛壮 讘驻转讞讬 讗转 拽讘专讜转讬讻诐

to her, and He opened her womb鈥 (Genesis 30:22). From where is it derived that the key of the resurrection of the dead is maintained by God Himself? As it is written: 鈥淎nd you shall know that I am the Lord when I have opened your graves鈥 (Ezekiel 37:13).

讘诪注专讘讗 讗诪专讬 讗祝 诪驻转讞 砖诇 驻专谞住讛 讚讻转讬讘 驻讜转讞 讗转 讬讚讱 讜讙讜壮 讜专讘讬 讬讜讞谞谉 诪讗讬 讟注诪讗 诇讗 拽讗 讞砖讬讘 诇讛讗 讗诪专 诇讱 讙砖诪讬诐 讛讬讬谞讜 驻专谞住讛

In the West, Eretz Yisrael, they say: The key of livelihood is also in God鈥檚 hand, as it is written: 鈥淵ou open Your hand and satisfy every living thing with favor鈥 (Psalms 145:16). The Gemara asks: And what is the reason that Rabbi Yo岣nan did not consider this key of livelihood in his list? The Gemara answers that Rabbi Yo岣nan could have said to you: Rain is the same as livelihood in this regard, as rain is indispensable to all livelihoods.

专讘讬 讗诇讬注讝专 讗讜诪专 诪讬讜诐 讟讜讘 讛专讗砖讜谉 砖诇 讞讙 讻讜壮 讗讬讘注讬讗 诇讛讜 专讘讬 讗诇讬注讝专 诪讛讬讻讗 讙诪讬专 诇讛 诪诇讜诇讘 讙诪专 诇讛 讗讜 诪谞讬住讜讱 讛诪讬诐 讙诪专 诇讛

搂 The mishna taught that Rabbi Eliezer says: One mentions rain from the first Festival day of the festival of Sukkot etc. A dilemma was raised before the Sages: From where did Rabbi Eliezer derive this halakha? He must have learned it from one of the two mitzvot of Sukkot that are linked to rain. Did he derive it from the mitzva to wave the lulav, or did he derive it from the obligation of the water libation?

诪诇讜诇讘 讙诪专 诇讛 诪讛 诇讜诇讘 讘讬讜诐 讗祝 讛讝讻专讛 讘讬讜诐 讗讜 讚诇诪讗 诪谞讬住讜讱 讛诪讬诐 讙诪专 诇讛 诪讛 谞讬住讜讱 讛诪讬诐 诪讗讜专转讗 讚讗诪专 诪专 讜诪谞讞转诐 讜谞住讻讬讛诐 讗驻讬诇讜 讘诇讬诇讛 讗祝 讛讝讻专讛 诪讗讜专转讗

The Gemara clarifies the significance of this dilemma: Did he derive this halakha from the lulav, in which case one would say: Just as the mitzva to take the lulav applies during the day and not at night, so too, the mention of rain begins during the day of the first Festival day of Sukkot. Or perhaps he derives this halakha from the water libation, in which case one would say: Just as the water libation can be prepared from the first night of Sukkot, as the Master said, with regard to the verse: 鈥淎nd their meal-offerings and their libations鈥 (Numbers 29:18), and certain meal-offerings and libations may be brought even at night, so too, the mention of rain begins from the evening.

转讗 砖诪注 讚讗诪专 专讘讬 讗讘讛讜 诇讗 诇诪讚讛 专讘讬 讗诇讬注讝专 讗诇讗 诪诇讜诇讘 讗讬讻讗 讚讗诪专讬 专讘讬 讗讘讛讜 讙诪专讗 讙诪讬专 诇讛 讜讗讬讻讗 讚讗诪专讬 诪转谞讬转讗 砖诪讬注 诇讬讛

The Gemara seeks to resolve this dilemma: Come and hear a resolution, as Rabbi Abbahu said that Rabbi Eliezer derived this halakha from nothing other than the case of lulav. Some say that Rabbi Abbahu learned this claim by way of a tradition, which was the source of Rabbi Eliezer鈥檚 opinion; and some say that he learned it from a baraita.

诪讗讬 讛讬讗 讚转谞讬讗 诪讗讬诪转讬 诪讝讻讬专讬谉 注诇 讛讙砖诪讬诐 专讘讬 讗诇讬注讝专 讗讜诪专 诪砖注转 谞讟讬诇转 诇讜诇讘 专讘讬 讬讛讜砖注 讗讜诪专 诪砖注转 讛谞讞转讜

The Gemara asks: What is the baraita from which Rabbi Abbahu may have derived his statement? The Gemara answers: As it is taught in a baraita: From when does one begin to mention the rains in his prayers? Rabbi Eliezer says: From the time that one takes the lulav, i.e., the first day of Sukkot. Rabbi Yehoshua says: From the time that one puts the lulav down, i.e., at the conclusion of Sukkot.

讗诪专 专讘讬 讗诇讬注讝专 讛讜讗讬诇 讜讗专讘注转 诪讬谞讬谉 讛诇诇讜 讗讬谞谉 讘讗讬谉 讗诇讗 诇专爪讜转 注诇 讛诪讬诐 讜讻砖诐 砖讗专讘注 诪讬谞讬谉 讛诇诇讜 讗讬 讗驻砖专 讘讛诐 讘诇讗 诪讬诐 讻讱 讗讬 讗驻砖专 诇注讜诇诐 讘诇讗 诪讬诐

搂 The baraita cites a discussion of these opinions. Rabbi Eliezer said: It is since these four species, the lulav and the other species taken with it, come only to offer appeasement for water, as they symbolize the rainfall of the coming year. And this symbolism is as follows: Just as these four species cannot exist without water, as they need water to grow, so too, the world cannot exist without water. Therefore, it is proper to mention rain in one鈥檚 prayers when taking the four species.

讗诪专 诇讜 专讘讬 讬讛讜砖注 讜讛诇讗 讙砖诪讬诐 讘讞讙 讗讬谞讜 讗诇讗 住讬诪谉 拽诇诇讛 讗诪专 诇讜 专讘讬 讗诇讬注讝专 讗祝 讗谞讬 诇讗 讗诪专转讬 诇砖讗讜诇 讗诇讗 诇讛讝讻讬专 讜讻砖诐 砖转讞讬讬转 讛诪转讬诐 诪讝讻讬专 讻诇 讛砖谞讛 讻讜诇讛 讜讗讬谞讛 讗诇讗 讘讝诪谞讛 讻讱 诪讝讻讬专讬谉 讙讘讜专讜转 讙砖诪讬诐 讻诇 讛砖谞讛 讜讗讬谞谉 讗诇讗 讘讝诪谞谉 诇驻讬讻讱 讗诐 讘讗 诇讛讝讻讬专 讻诇 讛砖谞讛 讻讜诇讛 诪讝讻讬专 专讘讬 讗讜诪专 讗讜诪专 讗谞讬 诪砖注讛 砖诪驻住讬拽 诇砖讗诇讛 讻讱 诪驻住讬拽 诇讛讝讻专讛

Rabbi Yehoshua said to him in response: But rain during the festival of Sukkot is nothing other than a sign of a curse. Rabbi Eliezer said to Rabbi Yehoshua: I too did not say that it is proper to ask for rain at this time, but only to mention it. And just as with regard to the resurrection of the dead, one mentions it the entire year and yet it will come only at its proper time, when God wills the resurrection, so too, one mentions the might of the rains all the year, and they fall only in their season. Therefore, if one seeks to mention rain throughout the year, he may mention it. Rabbi Yehuda HaNasi says: I say that when one ceases to request rain, one also ceases to mention it.

专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讗讜诪专 讘砖谞讬 讘讞讙 讛讜讗 诪讝讻讬专 专讘讬 注拽讬讘讗 讗讜诪专 讘砖砖讬 讘讞讙 讛讜讗 诪讝讻讬专 专讘讬 讬讛讜讚讛 诪砖讜诐 专讘讬 讬讛讜砖注 讗讜诪专 讛注讜讘专 诇驻谞讬 讛转讬讘讛 讘讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讛讗讞专讜谉 诪讝讻讬专 讛专讗砖讜谉 讗讬谞讜 诪讝讻讬专 讘讬讜诐 讟讜讘 专讗砖讜谉 砖诇 驻住讞 讛专讗砖讜谉 诪讝讻讬专 讛讗讞专讜谉 讗讬谞讜 诪讝讻讬专

Rabbi Yehuda ben Beteira says: On the second day of the festival of Sukkot one mentions rain, rather than on the first day. Rabbi Akiva says: On the sixth day one mentions rain. Rabbi Yehuda says in the name of Rabbi Yehoshua: With regard to the one who passes before the ark as prayer leader on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly, the last prayer leader of the additional prayer mentions rain, whereas the first prayer leader for the morning prayer does not mention rain. Conversely, on the first Festival day of Passover, the first prayer leader mentions rain, while the last prayer leader does not mention rain.

砖驻讬专 拽讗诪专 诇讬讛 专讘讬 讗诇讬注讝专 诇专讘讬 讬讛讜砖注 讗诪专 诇讱 专讘讬 讬讛讜砖注 讘砖诇诪讗 转讞讬讬转 讛诪转讬诐 诪讝讻讬专 讚讻讜诇讬 讬讜诪讗 讝诪谞讬讛 讛讜讗

The Gemara asks: Rabbi Eliezer is speaking well to Rabbi Yehoshua. How does Rabbi Yehoshua respond to Rabbi Eliezer鈥檚 powerful argument that one can mention God鈥檚 praises at any time of the year? The Gemara answers: Rabbi Yehoshua could have said to you: Granted, with regard to the resurrection of the dead, one mentions this daily, as although it is not fulfilled every day, any day is fit to be its proper time.

讗诇讗 讙砖诪讬诐 讻诇 讚讗转讬讬谉 讝诪谞讬讬讛讜 讛讬讗 讜讛转谞谉 讬爪讗 谞讬住谉 讜讬专讚讜 讙砖诪讬诐 住讬诪谉 拽诇诇讛 讛诐 砖谞讗诪专 讛诇讜讗 拽爪讬专 讞讟讬诐 讛讬讜诐 讜讙讜壮

However, in the case of rain, are all times when it falls its proper time? But didn鈥檛 we learn in a mishna (12b): If the month of Nisan has ended and rains subsequently fall, they are a sign of a curse, as it is stated: 鈥淚s not the wheat harvest today? I will call to the Lord that He may send thunder and rain, and you will know and see that your wickedness is great, which you have done in the sight of the Lord, in asking you a king鈥 (I Samuel 12:17).

专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讗讜诪专 讘砖谞讬 讘讞讙 讛讜讗 诪讝讻讬专 诪讗讬 讟注诪讗 讚专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讚转谞讬讗 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讗讜诪专

搂 The baraita states that Rabbi Yehuda ben Beteira says: On the second day of the festival of Sukkot, one begins to mention rain. The Gemara asks: What is the reason for this ruling of Rabbi Yehuda ben Beteira? The Gemara answers: As it is taught, in a baraita that deals with the source for the water libation on Sukkot, that Rabbi Yehuda ben Beteira says: The Torah alludes to the water libation in its description of the libations of the additional offerings of Sukkot. The Torah uses a slightly different term for the libations of certain days. On most days, it states that the sin-offering must be brought with 鈥渋ts libation [veniskah]鈥 (e.g., Numbers 29:16), in the singular form.

谞讗诪专 讘砖谞讬 讜谞住讻讬讛诐 讜谞讗诪专 讘砖砖讬 讜谞住讻讬讛 讜谞讗诪专 讘砖讘讬注讬 讻诪砖驻讟诐

By contrast, it is stated on the second day that one must offer 鈥渢heir libations [veniskeihem]鈥 (Numbers 29:19). The plural form indicates the presence of multiple offerings. And furthermore, it is stated concerning the sin-offering libations on the sixth day: 鈥淎nd its libations [unsakheha]鈥 (Numbers 29:31), which is again a plural form that is referring to many libations. And finally, it is stated, with regard to the libations of the additional offering on the seventh day, that they must apportion the respective animals, i.e., oxen, rams, and sheep: 鈥淎ccording to their laws [kemishpatam]鈥 (Numbers 29:33), using another plural form which differs from the phrase used on the other Festival days: 鈥淎ccording to the law [kamishpat]鈥 (e.g., Numbers 29:19), in the singular.

讛专讬 诪诐 讬讜讚 诪诐 讛专讬 讻讗谉 诪讬诐 诪讻讗谉 专诪讝 诇谞讬住讜讱 讛诪讬诐 诪谉 讛转讜专讛

These variations yield the three superfluous letters mem, yod, and mem, from veniskeiheM, unsakhEha, and kemishpataM, which together spell the Hebrew word for water [MaYiM]. The letter yod is represented in unsakhEha with the letter E and in MaYiM with the letter Y. From here one learns an allusion to the mitzva of the water libation in the Torah.

讜诪讗讬 砖谞讗 讘砖谞讬 讚谞拽讟 讚讻讬 专诪讬讝讬 诇讛讜 讘拽专讗 讘砖谞讬 讛讜讗 讚专诪讬讝讬 讛诇讻讱 讘砖谞讬 诪讚讻专讬谞谉

The Gemara asks: And what is different about the second day that Rabbi Yehuda ben Beteira took it as the day on which one begins to mention rain? The Gemara answers: The reason is that when the verse first alludes to the water libation, it is on the second day of Sukkot that it alludes to it (Numbers 29:19). Therefore, on the second day one begins to mention rain.

专讘讬 注拽讬讘讗 讗讜诪专 讘砖砖讬 讘讞讙 讛讜讗 诪讝讻讬专 砖谞讗诪专 讘砖砖讬 讜谞住讻讬讛 讘砖谞讬 谞讬住讜讻讬谉 讛讻转讜讘 诪讚讘专 讗讞讚 谞讬住讜讱 讛诪讬诐 讜讗讞讚 谞讬住讜讱 讛讬讬谉

The baraita stated that Rabbi Akiva says: On the sixth day one begins to mention rain. The Gemara explains that this ruling is based on the allusion to the water libation in the offering of this day. As it is stated on the sixth day: 鈥淎nd its libations [unsakheha]鈥 (Numbers 29:31). The allusion is written in the plural, which indicates that the verse is speaking of two libations: One is the water libation and the other one is the standard wine libation.

讗讬诪讗 转专讜讬讬讛讜 讚讞诪专讗 住讘专 诇讛 讻专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讚讗诪专 专诪讬讝讬 诪讬讗

The Gemara raises an objection: Even if it is accepted that the verse is referring to two libations, one can say that both libations are of wine. The Gemara answers: Rabbi Akiva holds in accordance with the opinion of Rabbi Yehuda ben Beteira, who said that the superfluous letters of these verses allude to water [mayim]. This proves that the additional libation of the sixth day must be a water libation.

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