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Today's Daf Yomi

November 15, 2021 | 讬状讗 讘讻住诇讜 转砖驻状讘

This month's shiurim are dedicated by the Hadran Women of Minneapolis in memory of Monica Howell z"l.

This month's shiurim are also dedicated in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel V鈥橬aomi z鈥檒 during the period of shloshim by her husband, children, and grandchildren.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

Taanit 3

What are the different possibilities to derive the source for the water libations on Sukkot? In the Mishna in Sukka, it says that we are obligated to do the water libations all seven days. That doesn鈥檛 seem to match any of the opinions in the braita which lists the possibilities for what day we begin to mention the rains in our prayers. Is the Rabbi Yehoshua quoted by Rabbi Yehuda in the braita (we begin only at musaf of Shmini Atzeret) the same Rabbi Yehoshua mentioned also in the braita (we begin in Shmini Atzeret)? They conclude that it is not the same as the opinions don鈥檛 match 鈥 why would Rabbi Yehoshua wait until musaf? Dew and winds and also clouds are not like rains because they are always in nature and God does not stop them from coming. Therefore we do not have to mention these in our prayers, but if we want to, we can. Is it really true that they are constants? Wind after the rain, sun after the rain, snow, etc. strengthen the positive effects of the rain on the crops. But other things such as lightning and being partly cloudy after the rains are considered to be bad for the crops.

讗讬 住讘专 诇讛 讻专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 谞讬诪讗 讻讜讜转讬讛 拽住讘专 专讘讬 注拽讬讘讗 讻讬 讻转讬讘 谞讬住讜讱 讬转讬专讗 讘砖砖讬 讛讜讗 讚讻转讬讘

The Gemara objects: If Rabbi Akiva holds in accordance with the opinion of Rabbi Yehuda ben Beteira with regard to this derivation, let him say that it is in accordance with his ruling that one begins mentioning rain from the second day of Sukkot, not the sixth day. The Gemara answers: Rabbi Akiva holds that when that extra reference to libation is written in the verse, it is with regard to the sixth day that it is written. In other words, it is the plural phrase: 鈥淚ts libations [unsakheha]鈥 (Numbers 29:31), which appears on the sixth day, that directly indicates that one must perform more than one libation, while the other two superfluous letters merely serve to teach that this second libation must be of water, not wine. Therefore, the additional libation is performed on the sixth day.

转谞讬讗 专讘讬 谞转谉 讗讜诪专 讘拽讚砖 讛住讱 谞住讱 砖讻专 诇讛壮 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 讗讬诪讗 转专讜讬讬讛讜 讚讞诪专讗 讗诐 讻谉 诇讻转讜讘 拽专讗 讗讜 讛住讱 讛住讱 讗讜 谞住讱 谞住讱 诪讗讬 讛住讱 谞住讱 砖诪注转 诪讬谞讛 讞讚 讚诪讬讗 讜讞讚 讚讞诪专讗

It is taught in a baraita that Rabbi Natan says: 鈥淚n the Sanctuary you shall pour out a libation [hassekh nesekh] of strong drink to the Lord鈥 (Numbers 28:7). The Torah states the term for libation twice, which indicates that the verse is speaking of two libations: One is the water libation and the other one is the wine libation. The Gemara asks: Why not say that both libations are of wine? The Gemara answers: If so, let the verse write either hassekh hessekh or nassekh nesekh, with the same prefix each time. What is the meaning of the varied formulation: Hassekh nesekh鈥? Learn from this that one libation is of water and the other one is of wine.

讗诇讗 讛讗 讚转谞谉 谞讬住讜讱 讛诪讬诐 讻诇 砖讘注讛 诪谞讬 讗讬 专讘讬 讬讛讜砖注 谞讬诪讗 讞讚 讬讜诪讗 讗讬 专讘讬 注拽讬讘讗 转专讬 讬讜诪讬 讗讬 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 砖讬转讗 讬讜诪讬

The Gemara asks: However, what about that which we learned in a mishna (Sukka 42b): The water libation is performed all seven days of Sukkot. Who is the author of this mishna? If you say it is Rabbi Yehoshua, let us say that this ritual is performed only one day, the Eighth Day of Assembly. If it is Rabbi Akiva, the mishna should state two days, the sixth and the seventh Festival days. If it is Rabbi Yehuda ben Beteira, the mishna should say that the water libation is performed on six days, from the second day of Sukkot onward.

诇注讜诇诐 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讛讬讗 讜住讘讬专讗 诇讬讛 讻专讘讬 讬讛讜讚讛 讚诪转谞讬转讬谉 讚转谞谉 专讘讬 讬讛讜讚讛 讗讜诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讜诪驻讬拽 专讗砖讜谉 讜诪注讬讬诇 砖诪讬谞讬

The Gemara answers: Actually, the ruling of the mishna is that of Rabbi Yehuda ben Beteira, and he holds in accordance with the opinion of Rabbi Yehuda, as stated in a mishna. As we learned in a mishna (Sukka 47a) that Rabbi Yehuda says: He would pour with a utensil that held a log of water all eight days of Sukkot, which includes the Eighth Day of Assembly. And Rabbi Yehuda ben Beteira removes the first day from this obligation and includes the eighth, which results in seven days of water libations.

讜诪讗讬 砖谞讗 专讗砖讜谉 讚诇讗 讚讻讬 专诪讬讝讬 诪讬诐 讘砖谞讬 讛讜讗 讚专诪讬讝讬 砖诪讬谞讬 谞诪讬 讻讬 专诪讬讝讬 诪讬诐 讘砖讘讬注讬 讛讜讗 讚专诪讬讝讬

The Gemara asks: And what is different about the first day, that the water libation is not performed on that day, according to the opinion of Rabbi Yehuda ben Beteira? Is the reason that when the Torah alludes to water, it is on the second day that it alludes to this libation? If so, one should not bring the libation on the eighth day either, because when the Torah alludes to water for the last time, it is on the seventh day that it alludes to it.

讗诇讗 专讘讬 讬讛讜砖注 讛讬讗 讜谞讬住讜讱 讛诪讬诐 讻诇 砖讘注讛 讛诇讻转讗 讙诪讬专讬 诇讛

Rather, the Gemara retracts from the previous explanation in favor of the claim that this mishna is in accordance with the opinion of Rabbi Yehoshua. And Rabbi Yehoshua maintains that this ruling that the water libation is performed all seven days of Sukkot is a halakha transmitted to Moses from Sinai, learned through tradition. In other words, this obligation is not based upon a textual source.

讚讗诪专 专讘讬 讗诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 谞讞讜谞讬讗 讗讬砖 讘拽注转 讘讬转 讞讜专转谉 注砖专 谞讟讬注讜转 注专讘讛 讜谞讬住讜讱 讛诪讬诐 讛诇讻讛 诇诪砖讛 诪住讬谞讬

As Rabbi Ami said that Rabbi Yo岣nan said in the name of Rabbi Ne岣nya of the valley of Beit 岣rtan: The halakha of ten saplings, that if there are ten saplings that require water planted in an area of a beit se鈥檃, 2,500 square cubits, it is permitted to plow the entire field in the summer preceding the Sabbatical Year despite the fact that it is prohibited to plow other fields starting from the preceding Shavuot; the practice of walking around the altar with a willow and adorning the altar with it on Sukkot and taking it on the last day of Sukkot; and the obligation of the water libation; each of these three is a halakha transmitted to Moses from Sinai.

专讘讬 讬讛讜讚讛 讗讜诪专 诪砖讜诐 专讘讬 讬讛讜砖注 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 讛专讗砖讜谉 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

It is stated in the same baraita cited previously that 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.

讛讬 专讘讬 讬讛讜砖注 讗讬诇讬诪讗 专讘讬 讬讛讜砖注 讚诪转谞讬转讬谉 讛讗 讗诪专 讘讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讛讜讗 诪讝讻讬专

The Gemara asks: To which statement of Rabbi Yehoshua is Rabbi Yehuda referring? If we say that he is referring to the statement of Rabbi Yehoshua cited in the mishna, this cannot be the case, as Rabbi Yehoshua in our mishna said that one begins to mention rain on the last Festival day of the festival of Sukkot, the Eighth Day of Assembly. This indicates that one starts to mention rain from the beginning of the day, i.e., the evening prayer service.

讗诇讗 专讘讬 讬讛讜砖注 讚讘专讬讬转讗 讛讗诪专 诪砖注转 讛谞讞转讜

Rather, you will say that Rabbi Yehuda is referring to the opinion of Rabbi Yehoshua, cited in the baraita. However, this too is untenable, as didn鈥檛 Rabbi Yehoshua say there that one begins to mention rain from the time one puts down the lulav, i.e., from the end of the seventh day of Sukkot? This statement also indicates that one begins to mention rain from the evening service of the Eighth Day of Assembly.

讜转讜 讛讗 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖讜诐 讘谉 讘转讬专讛 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 讛讬 讘谉 讘转讬专讛 讗讬诇讬诪讗 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讛讗 讗诪专 讘砖谞讬 讘讞讙 讛讜讗 诪讝讻讬专

The Gemara asks another question: And, furthermore, that which is taught in a baraita that Rabbi Yehuda says in the name of ben Beteira: With regard to the one who passes before the ark on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly, the last prayer leader mentions rain. To which of the halakhot of ben Beteira is Rabbi Yehuda referring here? If we say he is referring to the ruling of Rabbi Yehuda ben Beteira, this cannot be the case, as he said that one begins to mention rain on the second day of Sukkot.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 转讛讗 讘专讘讬 讬讛讜砖注 讘谉 讘转讬专讛 讝诪谞讬谉 讚拽专讬 诇讬讛 讘砖诪讬讛 讜讝讬诪谞讬谉 讚拽专讬 诇讬讛 讘砖诪讬讛 讚讗讘讗 讜讛讗 诪拽诪讬 讚诇讬住诪讻讜讛讜 讜讛讗 诇讘转专 讚诇讬住诪讻讜讛讜

Rav Na岣an Bar Yitz岣k said: Let the ben Beteira mentioned by Rabbi Yehuda in the baraita be understood as a reference to Rabbi Yehoshua ben Beteira, and this will resolve all the above difficulties. At times, Rabbi Yehuda calls him by his name, Rabbi Yehoshua, despite the fact that the name Rabbi Yehoshua generally refers to Rabbi Yehoshua ben 岣nanya. At other times, Rabbi Yehuda calls him by his father鈥檚 name, e.g., in the second baraita, when the ruling is attributed to ben Beteira. And the Gemara explains the reason for the different names: This baraita, where he is called by his father鈥檚 name, was written before he was ordained, and this baraita, where he is called simply Rabbi Yehoshua, was from after he was ordained.

转谞讗 讘讟诇 讜讘专讜讞讜转 诇讗 讞讬讬讘讜 讞讻诪讬诐 诇讛讝讻讬专 讜讗诐 讘讗 诇讛讝讻讬专 诪讝讻讬专 诪讗讬 讟注诪讗 讗诪专 专讘讬 讞谞讬谞讗 诇驻讬 砖讗讬谉 谞注爪专讬谉

搂 It is taught in another baraita: With regard to dew and with regard to wind, the Sages did not obligate one to mention them by reciting: He makes the wind blow and the dew fall, in the second blessing of the Amida, but if one seeks to mention them, he may mention them. The Gemara asks: What is the reason that this recitation is optional? Rabbi 岣nina said: Because winds and dew are consistent and not withheld, since the world could not exist without them, their mention is optional.

讜讟诇 诪谞诇谉 讚诇讗 诪讬注爪专 讚讻转讬讘 讜讬讗诪专 讗诇讬讛讜 讛转砖讘讬 诪转砖讘讬 讙诇注讚 讗诇 讗讞讗讘 讞讬 讛壮 讗诇讛讬 讬砖专讗诇 讗砖专 注诪讚转讬 诇驻谞讬讜 讗诐 讬讛讬讛 讛砖谞讬诐 讛讗诇讛 讟诇 讜诪讟专 讻讬 讗诐 诇驻讬 讚讘专讬 讜讻转讬讘 诇讱 讛专讗讛 讗诇 讗讞讗讘 讜讗转谞讛 诪讟专 注诇 驻谞讬 讛讗讚诪讛 讜讗讬诇讜 讟诇 诇讗 拽讗诪专 诇讬讛 诪讗讬 讟注诪讗 诪砖讜诐

The Gemara explains: And dew, from where do we derive that it is not withheld? As it is written: 鈥淎nd Elijah the Tishbite, who was of the settlers of Gilead, said to Ahab: As the Lord, the God of Israel, lives, before whom I stand, there shall be no dew or rain in these years but according to my word鈥 (I聽Kings 17:1), and it is written: 鈥淕o, show yourself before Ahab, and I will send rain upon the land鈥 (I聽Kings 18:1). God stated that He will resume rainfall, whereas He did not say to Elijah that He will restore dew. What is the reason? Because dew

讚诇讗 诪讬注爪专 讜讻讬 诪讗讞专 讚诇讗 诪讬注爪专 讗诇讬讛讜 讗砖转讘讜注讬 诇诪讛 诇讬讛 讛讻讬 拽讗诪专 诇讬讛 讗驻讬诇讜 讟诇 讘专讻讛 谞诪讬 诇讗 讗转讬 讜诇讬讛讚专讬讛 诇讟诇 讚讘专讻讛 诪砖讜诐 讚诇讗 诪讬谞讻专讗 诪讬诇转讗

is not withheld, and therefore it continued even during this time of drought. The Gemara asks: And since dew is not withheld, why did Elijah swear that there would be no dew as well as no rain? The Gemara explains that this is what Elijah said to Ahab: Not only will there be no rainfall, but even the dew of blessing, which helps crops grow, will not come. This prediction was indeed fulfilled. The Gemara asks: But if so, let God restore the dew of blessing when He ended the drought of rain, in the aforementioned verse. The Gemara answers: This was not necessary, because the matter is not recognizable, i.e., people cannot distinguish between dew of blessing and the regular dew which is always present.

讗诇讗 专讜讞讜转 诪谞讗 诇谉 讚诇讗 诪讬注爪专讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 拽专讗 讻讬 讻讗专讘注 专讜讞讜转 讛砖诪讬诐 驻专砖转讬 讗转讻诐 谞讗诐 讛壮 诪讗讬 拽讗诪专 诇讛讜 讗讬诇讬诪讗 讛讻讬 拽讗诪专 诇讛讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 讚讘讚专转讬谞讻讜 讘讗专讘注 专讜讞讬 讚注诇诪讗 讗讬 讛讻讬 讻讗专讘注 讘讗专讘注 诪讬讘注讬 诇讬讛 讗诇讗 讛讻讬 拽讗诪专 讻砖诐 砖讗讬 讗驻砖专 诇注讜诇诐 讘诇讗 专讜讞讜转 讻讱 讗讬 讗驻砖专 诇注讜诇诐 讘诇讗 讬砖专讗诇

The Gemara asks: However, with regard to winds, from where do we derive that it is not withheld but perpetually blows? Rabbi Yehoshua ben Levi said that the verse states: 鈥淔or I have spread you abroad as the four winds of the heaven, says the Lord鈥 (Zechariah 2:10). He clarifies: What is God saying to them? If we say that this is what the Holy One, Blessed be He, is saying to the Jewish people: I have scattered you to the four winds of the world; if so, why did He say 鈥渁s the four winds鈥? He should have said: To the four winds. Rather, this is what God is saying: Just as the world cannot exist without winds, so too, the world cannot exist without the Jewish people. This interpretation of the verse is based on the claim that the winds never cease.

讗诪专 专讘讬 讞谞讬谞讗 讛诇讻讱 讘讬诪讜转 讛讞诪讛 讗诪专 诪砖讬讘 讛专讜讞 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 讗诪专 诪讜专讬讚 讛讙砖诐 诪讞讝讬专讬谉 讗讜转讜

Rabbi 岣nina said: Therefore, since wind and dew are always present, if during the summer one recited: He makes the wind blow, we do not require him to return and repeat the blessing since the wind blows during the summer as well. However, if one recited during the summer: He makes the rain fall, we require him to return and repeat the blessing, because rain in the summer is a curse.

讘讬诪讜转 讛讙砖诪讬诐 诇讗 讗诪专 诪砖讬讘 讛专讜讞 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 诇讗 讗诪专 诪讜专讬讚 讛讙砖诐 诪讞讝讬专讬谉 讗讜转讜 讜诇讗 注讜讚 讗诇讗 讗驻讬诇讜 讗诪专 诪注讘讬专 讛专讜讞 讜诪驻专讬讞 讛讟诇 讗讬谉 诪讞讝讬专讬谉 讗讜转讜

Conversely, in the rainy season, if one did not recite: He makes the wind blow, we do not require him to return to the beginning, because the wind blows regardless. If one did not recite: He makes the rain fall, we require him to return and repeat the blessing. And not only that, but even if one mistakenly recited: He removes the wind and lifts the dew, i.e., that there should be no wind or dew, we do not require him to return and repeat the blessing, because wind and dew are always present.

转谞讗 讘注讘讬诐 讜讘专讜讞讜转 诇讗 讞讬讬讘讜 讞讻诪讬诐 诇讛讝讻讬专 讜讗诐 讘讗 诇讛讝讻讬专 诪讝讻讬专 诪讗讬 讟注诪讗 诪砖讜诐 讚诇讗 诪讬注爪专讬

It was taught in a similar baraita: With regard to clouds and with regard to wind, the Sages did not obligate one to mention them, but if one wishes to mention them, he may mention them. The Gemara asks: What is the reason? The Gemara answers, as above: Because clouds and winds are constant and are not withheld.

讜诇讗 诪讬注爪专讬 讜讛转谞讬 专讘 讬讜住祝 讜注爪专 讗转 讛砖诪讬诐 诪谉 讛注讘讬诐 讜诪谉 讛专讜讞讜转 讗转讛 讗讜诪专 诪谉 讛注讘讬诐 讜诪谉 讛专讜讞讜转 讗讜 讗讬谞讜 讗诇讗 诪谉 讛诪讟专 讻砖讛讜讗 讗讜诪专 讜诇讗 讬讛讬讛 诪讟专 讛专讬 诪讟专 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讜注爪专 讗转 讛砖诪讬诐 诪谉 讛注讘讬诐 讜诪谉 讛专讜讞讜转

The Gemara asks: And are they not withheld? But didn鈥檛 Rav Yosef teach in a baraita that the verse: 鈥淎nd He will close up the heavens鈥 (Deuteronomy 11:17), means that God will stop up the heavens from the clouds and from the winds? Do you say that 鈥渃lose up the heavens鈥 means from the clouds and from the winds, or perhaps it is only referring to the absence of rainfall? When the same verse says: 鈥淪o that there will be no rain,鈥 rain is already mentioned explicitly. How then do I uphold the meaning of the verse: 鈥淎nd He will close up the heavens鈥? This must mean from the clouds and from the winds.

拽砖讬讗 专讜讞讜转 讗专讜讞讜转 拽砖讬讗 注讘讬诐 讗注讘讬诐 注讘讬诐 讗注讘讬诐 诇讗 拽砖讬讗 讛讗 讘讞专驻讬 讛讗 讘讗驻诇讬

The Gemara summarizes its question: This is difficult due to the contradiction between the statement about wind in the first baraita and the statement about wind in the second baraita, and is similarly difficult due to the contradiction between the statement about clouds in the first baraita and the statement about clouds in the second baraita. The Gemara answers: The contradiction between one statement about clouds and the other statement about clouds is not difficult, as this first baraita is referring to early clouds that precede the rain, which come whether or not rain actually falls, whereas this second baraita is referring to late clouds, which materialize after rainfall. These late clouds are sometimes withheld by God as a punishment.

专讜讞讜转 讗专讜讞讜转 诇讗 拽砖讬讗 讛讗 讘专讜讞 诪爪讜讬讛 讛讗 讘专讜讞 砖讗讬谞讛 诪爪讜讬讛 专讜讞 砖讗讬谞讛 诪爪讜讬讛 讞讝讬讗 诇讘讬 讚专讬 讗驻砖专 讘谞驻讜讜转讗

Likewise, the contradiction between the first statement about wind and the second statement about wind is not difficult, as this first baraita is referring to a typical wind, which is never withheld, while this second baraita is referring to an atypical wind, which may be withheld. The Gemara asks: An atypical wind is fit for winnowing grain on the threshing floor. Since this wind is also a necessity, one should pray for it as well. The Gemara answers: Since it is possible to winnow grain with sieves when there is no wind, there is no great need for these winds.

转谞讗 讛注讘讬诐 讜讛专讜讞讜转 砖谞讬讜转 诇诪讟专 讛讬讻讬 讚诪讬 讗诪专 注讜诇讗 讜讗讬转讬诪讗 专讘 讬讛讜讚讛 讚讘转专 诪讬讟专讗 诇诪讬诪专讗 讚诪注诇讬讜转讗 讛讬讗 讜讛讻转讬讘 讬转谉 讛壮 讗转 诪讟专 讗专爪讱 讗讘拽 讜注驻专 讜讗诪专 注讜诇讗 讜讗讬转讬诪讗 专讘 讬讛讜讚讛 讝讬拽讗 讚讘转专 诪讟专讗

搂 It was taught in a baraita: Clouds and winds are so significant that, in terms of their benefit, they are secondary only to rain. The Gemara asks: What are the circumstances in which this claim is correct? Ulla, and some say Rav Yehuda, said: The baraita is referring to the clouds and winds that come after rainfall. The Gemara asks: Is this to say that clouds and winds that come after rain are beneficial? But isn鈥檛 it written in the chapter of the curses: 鈥淭he Lord will make the rain of your land powder and dust鈥 (Deuteronomy 28:24), and Ulla, and some say Rav Yehuda, said: This curse is referring to winds that come after rain, as they raise up powder and dust?

诇讗 拽砖讬讗 讛讗 讚讗转讗 谞讬讞讗 讛讗 讚讗转讗 专讝讬讗 讜讗讬 讘注讬转 讗讬诪讗 讛讗 讚诪注诇讛 讗讘拽 讛讗 讚诇讗 诪注诇讛 讗讘拽

The Gemara answers: This is not difficult, since this first statement of Ulla is referring to beneficial wind that comes gently, whereas this second statement of Ulla is referring to harmful wind that comes forcefully [razya], raises up powder and dust, and reduces the effectiveness of the rain. And if you wish, say instead: This, Ulla鈥檚 second statement, is referring to wind that raises dust; whereas this, Ulla鈥檚 first statement, is referring to wind that does not raise dust.

讜讗诪专 专讘 讬讛讜讚讛 讝讬拽讗 讚讘转专 诪讬讟专讗 讻诪讬讟专讗 注讬讘讗 讚讘转专 诪讬讟专讗 讻诪讬讟专讗 砖讬诪砖讗 讚讘转专 诪讬讟专讗 讻转专讬 诪讟专讬 诇诪注讜讟讬 诪讗讬 诇诪注讜讟讬 讙讬诇讛讬 讚诇讬诇讬讗 讜砖诪砖讗 讚讘讬谞讬 拽专讞讬

And on a related topic, Rav Yehuda said: Wind that blows after rain is as beneficial to the earth as rain itself. Clouds that appear after rain are as beneficial as rain, while sunlight that follows after rain is as beneficial as two rainfalls. The Gemara asks: If wind, clouds, and sun are all beneficial after rainfall, what does Rav Yehuda鈥檚 statement serve to exclude? The Gemara answers: He comes to exclude the glow of the evening and the sun that shines between the clouds, appearing only in patches. These phenomena are harmful after rain.

讗诪专 专讘讗 诪注诇讬 转诇讙讗 诇讟讜专讬 讻讞诪砖讛 诪讟专讬 诇讗专注讗 砖谞讗诪专 讻讬 诇砖诇讙 讬讗诪专 讛讜讗 讗专抓 讜讙砖诐 诪讟专 讜讙砖诐 诪讟专讜转 注讝讜

On a related note, Rava said: Snow is as beneficial to the mountains as five rainfalls to the earth of the plains, as it is stated: 鈥淔or He says to the snow: Fall on the earth, likewise to the shower of rain, and to the showers of His mighty rain鈥 (Job 37:6). This verse compares snow to rain by means of five allusions to types of rainfall: The word 鈥渞ain,鈥 which appears twice; the word 鈥渟hower鈥; and the plural 鈥渟howers,鈥 which indicates two rainfalls. This teaches that snow is as beneficial as five rainfalls.

讜讗诪专 专讘讗 转诇讙讗 诇讟讜专讬 诪讟专讗 专讝讬讗 诇讗讬诇谞讬 诪讟专讗 谞讬讞讗 诇驻讬专讬

And on the same topic, Rava said: Snow brings benefits to the mountains; strong rain provides benefits to trees; light rain brings benefit to fruit;

This month's shiurim are dedicated by聽the Hadran Women of Minneapolis in memory of Monica Howell z"l.

And in memory of Dr. Chaya R. Gorsetman, Chaya bat Esriel V鈥橬aomi z鈥檒 during the period of shloshim by her husband, children and grandchildren.

  • This month's learning is sponsored by Terri Krivosha for the Refuah Shlemah of her husband Harav Hayim Yehuda Ben Faiga Rivah.聽

  • This month's learning is dedicated by Debbie and Yossi Gevir to Rabbanit Michelle and the Hadran Zoom group for their kindness, support, and care during a medically challenging year.

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Taanit 3

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Taanit 3

讗讬 住讘专 诇讛 讻专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 谞讬诪讗 讻讜讜转讬讛 拽住讘专 专讘讬 注拽讬讘讗 讻讬 讻转讬讘 谞讬住讜讱 讬转讬专讗 讘砖砖讬 讛讜讗 讚讻转讬讘

The Gemara objects: If Rabbi Akiva holds in accordance with the opinion of Rabbi Yehuda ben Beteira with regard to this derivation, let him say that it is in accordance with his ruling that one begins mentioning rain from the second day of Sukkot, not the sixth day. The Gemara answers: Rabbi Akiva holds that when that extra reference to libation is written in the verse, it is with regard to the sixth day that it is written. In other words, it is the plural phrase: 鈥淚ts libations [unsakheha]鈥 (Numbers 29:31), which appears on the sixth day, that directly indicates that one must perform more than one libation, while the other two superfluous letters merely serve to teach that this second libation must be of water, not wine. Therefore, the additional libation is performed on the sixth day.

转谞讬讗 专讘讬 谞转谉 讗讜诪专 讘拽讚砖 讛住讱 谞住讱 砖讻专 诇讛壮 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 讗讬诪讗 转专讜讬讬讛讜 讚讞诪专讗 讗诐 讻谉 诇讻转讜讘 拽专讗 讗讜 讛住讱 讛住讱 讗讜 谞住讱 谞住讱 诪讗讬 讛住讱 谞住讱 砖诪注转 诪讬谞讛 讞讚 讚诪讬讗 讜讞讚 讚讞诪专讗

It is taught in a baraita that Rabbi Natan says: 鈥淚n the Sanctuary you shall pour out a libation [hassekh nesekh] of strong drink to the Lord鈥 (Numbers 28:7). The Torah states the term for libation twice, which indicates that the verse is speaking of two libations: One is the water libation and the other one is the wine libation. The Gemara asks: Why not say that both libations are of wine? The Gemara answers: If so, let the verse write either hassekh hessekh or nassekh nesekh, with the same prefix each time. What is the meaning of the varied formulation: Hassekh nesekh鈥? Learn from this that one libation is of water and the other one is of wine.

讗诇讗 讛讗 讚转谞谉 谞讬住讜讱 讛诪讬诐 讻诇 砖讘注讛 诪谞讬 讗讬 专讘讬 讬讛讜砖注 谞讬诪讗 讞讚 讬讜诪讗 讗讬 专讘讬 注拽讬讘讗 转专讬 讬讜诪讬 讗讬 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 砖讬转讗 讬讜诪讬

The Gemara asks: However, what about that which we learned in a mishna (Sukka 42b): The water libation is performed all seven days of Sukkot. Who is the author of this mishna? If you say it is Rabbi Yehoshua, let us say that this ritual is performed only one day, the Eighth Day of Assembly. If it is Rabbi Akiva, the mishna should state two days, the sixth and the seventh Festival days. If it is Rabbi Yehuda ben Beteira, the mishna should say that the water libation is performed on six days, from the second day of Sukkot onward.

诇注讜诇诐 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讛讬讗 讜住讘讬专讗 诇讬讛 讻专讘讬 讬讛讜讚讛 讚诪转谞讬转讬谉 讚转谞谉 专讘讬 讬讛讜讚讛 讗讜诪专 讘诇讜讙 讛讬讛 诪谞住讱 讻诇 砖诪讜谞讛 讜诪驻讬拽 专讗砖讜谉 讜诪注讬讬诇 砖诪讬谞讬

The Gemara answers: Actually, the ruling of the mishna is that of Rabbi Yehuda ben Beteira, and he holds in accordance with the opinion of Rabbi Yehuda, as stated in a mishna. As we learned in a mishna (Sukka 47a) that Rabbi Yehuda says: He would pour with a utensil that held a log of water all eight days of Sukkot, which includes the Eighth Day of Assembly. And Rabbi Yehuda ben Beteira removes the first day from this obligation and includes the eighth, which results in seven days of water libations.

讜诪讗讬 砖谞讗 专讗砖讜谉 讚诇讗 讚讻讬 专诪讬讝讬 诪讬诐 讘砖谞讬 讛讜讗 讚专诪讬讝讬 砖诪讬谞讬 谞诪讬 讻讬 专诪讬讝讬 诪讬诐 讘砖讘讬注讬 讛讜讗 讚专诪讬讝讬

The Gemara asks: And what is different about the first day, that the water libation is not performed on that day, according to the opinion of Rabbi Yehuda ben Beteira? Is the reason that when the Torah alludes to water, it is on the second day that it alludes to this libation? If so, one should not bring the libation on the eighth day either, because when the Torah alludes to water for the last time, it is on the seventh day that it alludes to it.

讗诇讗 专讘讬 讬讛讜砖注 讛讬讗 讜谞讬住讜讱 讛诪讬诐 讻诇 砖讘注讛 讛诇讻转讗 讙诪讬专讬 诇讛

Rather, the Gemara retracts from the previous explanation in favor of the claim that this mishna is in accordance with the opinion of Rabbi Yehoshua. And Rabbi Yehoshua maintains that this ruling that the water libation is performed all seven days of Sukkot is a halakha transmitted to Moses from Sinai, learned through tradition. In other words, this obligation is not based upon a textual source.

讚讗诪专 专讘讬 讗诪讬 讗诪专 专讘讬 讬讜讞谞谉 诪砖讜诐 专讘讬 谞讞讜谞讬讗 讗讬砖 讘拽注转 讘讬转 讞讜专转谉 注砖专 谞讟讬注讜转 注专讘讛 讜谞讬住讜讱 讛诪讬诐 讛诇讻讛 诇诪砖讛 诪住讬谞讬

As Rabbi Ami said that Rabbi Yo岣nan said in the name of Rabbi Ne岣nya of the valley of Beit 岣rtan: The halakha of ten saplings, that if there are ten saplings that require water planted in an area of a beit se鈥檃, 2,500 square cubits, it is permitted to plow the entire field in the summer preceding the Sabbatical Year despite the fact that it is prohibited to plow other fields starting from the preceding Shavuot; the practice of walking around the altar with a willow and adorning the altar with it on Sukkot and taking it on the last day of Sukkot; and the obligation of the water libation; each of these three is a halakha transmitted to Moses from Sinai.

专讘讬 讬讛讜讚讛 讗讜诪专 诪砖讜诐 专讘讬 讬讛讜砖注 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 讛专讗砖讜谉 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

It is stated in the same baraita cited previously that 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.

讛讬 专讘讬 讬讛讜砖注 讗讬诇讬诪讗 专讘讬 讬讛讜砖注 讚诪转谞讬转讬谉 讛讗 讗诪专 讘讬讜诐 讟讜讘 讛讗讞专讜谉 砖诇 讞讙 讛讜讗 诪讝讻讬专

The Gemara asks: To which statement of Rabbi Yehoshua is Rabbi Yehuda referring? If we say that he is referring to the statement of Rabbi Yehoshua cited in the mishna, this cannot be the case, as Rabbi Yehoshua in our mishna said that one begins to mention rain on the last Festival day of the festival of Sukkot, the Eighth Day of Assembly. This indicates that one starts to mention rain from the beginning of the day, i.e., the evening prayer service.

讗诇讗 专讘讬 讬讛讜砖注 讚讘专讬讬转讗 讛讗诪专 诪砖注转 讛谞讞转讜

Rather, you will say that Rabbi Yehuda is referring to the opinion of Rabbi Yehoshua, cited in the baraita. However, this too is untenable, as didn鈥檛 Rabbi Yehoshua say there that one begins to mention rain from the time one puts down the lulav, i.e., from the end of the seventh day of Sukkot? This statement also indicates that one begins to mention rain from the evening service of the Eighth Day of Assembly.

讜转讜 讛讗 讚转谞讬讗 专讘讬 讬讛讜讚讛 讗讜诪专 诪砖讜诐 讘谉 讘转讬专讛 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 讛讬 讘谉 讘转讬专讛 讗讬诇讬诪讗 专讘讬 讬讛讜讚讛 讘谉 讘转讬专讛 讛讗 讗诪专 讘砖谞讬 讘讞讙 讛讜讗 诪讝讻讬专

The Gemara asks another question: And, furthermore, that which is taught in a baraita that Rabbi Yehuda says in the name of ben Beteira: With regard to the one who passes before the ark on the concluding Festival day of the festival of Sukkot, the Eighth Day of Assembly, the last prayer leader mentions rain. To which of the halakhot of ben Beteira is Rabbi Yehuda referring here? If we say he is referring to the ruling of Rabbi Yehuda ben Beteira, this cannot be the case, as he said that one begins to mention rain on the second day of Sukkot.

讗诪专 专讘 谞讞诪谉 讘专 讬爪讞拽 转讛讗 讘专讘讬 讬讛讜砖注 讘谉 讘转讬专讛 讝诪谞讬谉 讚拽专讬 诇讬讛 讘砖诪讬讛 讜讝讬诪谞讬谉 讚拽专讬 诇讬讛 讘砖诪讬讛 讚讗讘讗 讜讛讗 诪拽诪讬 讚诇讬住诪讻讜讛讜 讜讛讗 诇讘转专 讚诇讬住诪讻讜讛讜

Rav Na岣an Bar Yitz岣k said: Let the ben Beteira mentioned by Rabbi Yehuda in the baraita be understood as a reference to Rabbi Yehoshua ben Beteira, and this will resolve all the above difficulties. At times, Rabbi Yehuda calls him by his name, Rabbi Yehoshua, despite the fact that the name Rabbi Yehoshua generally refers to Rabbi Yehoshua ben 岣nanya. At other times, Rabbi Yehuda calls him by his father鈥檚 name, e.g., in the second baraita, when the ruling is attributed to ben Beteira. And the Gemara explains the reason for the different names: This baraita, where he is called by his father鈥檚 name, was written before he was ordained, and this baraita, where he is called simply Rabbi Yehoshua, was from after he was ordained.

转谞讗 讘讟诇 讜讘专讜讞讜转 诇讗 讞讬讬讘讜 讞讻诪讬诐 诇讛讝讻讬专 讜讗诐 讘讗 诇讛讝讻讬专 诪讝讻讬专 诪讗讬 讟注诪讗 讗诪专 专讘讬 讞谞讬谞讗 诇驻讬 砖讗讬谉 谞注爪专讬谉

搂 It is taught in another baraita: With regard to dew and with regard to wind, the Sages did not obligate one to mention them by reciting: He makes the wind blow and the dew fall, in the second blessing of the Amida, but if one seeks to mention them, he may mention them. The Gemara asks: What is the reason that this recitation is optional? Rabbi 岣nina said: Because winds and dew are consistent and not withheld, since the world could not exist without them, their mention is optional.

讜讟诇 诪谞诇谉 讚诇讗 诪讬注爪专 讚讻转讬讘 讜讬讗诪专 讗诇讬讛讜 讛转砖讘讬 诪转砖讘讬 讙诇注讚 讗诇 讗讞讗讘 讞讬 讛壮 讗诇讛讬 讬砖专讗诇 讗砖专 注诪讚转讬 诇驻谞讬讜 讗诐 讬讛讬讛 讛砖谞讬诐 讛讗诇讛 讟诇 讜诪讟专 讻讬 讗诐 诇驻讬 讚讘专讬 讜讻转讬讘 诇讱 讛专讗讛 讗诇 讗讞讗讘 讜讗转谞讛 诪讟专 注诇 驻谞讬 讛讗讚诪讛 讜讗讬诇讜 讟诇 诇讗 拽讗诪专 诇讬讛 诪讗讬 讟注诪讗 诪砖讜诐

The Gemara explains: And dew, from where do we derive that it is not withheld? As it is written: 鈥淎nd Elijah the Tishbite, who was of the settlers of Gilead, said to Ahab: As the Lord, the God of Israel, lives, before whom I stand, there shall be no dew or rain in these years but according to my word鈥 (I聽Kings 17:1), and it is written: 鈥淕o, show yourself before Ahab, and I will send rain upon the land鈥 (I聽Kings 18:1). God stated that He will resume rainfall, whereas He did not say to Elijah that He will restore dew. What is the reason? Because dew

讚诇讗 诪讬注爪专 讜讻讬 诪讗讞专 讚诇讗 诪讬注爪专 讗诇讬讛讜 讗砖转讘讜注讬 诇诪讛 诇讬讛 讛讻讬 拽讗诪专 诇讬讛 讗驻讬诇讜 讟诇 讘专讻讛 谞诪讬 诇讗 讗转讬 讜诇讬讛讚专讬讛 诇讟诇 讚讘专讻讛 诪砖讜诐 讚诇讗 诪讬谞讻专讗 诪讬诇转讗

is not withheld, and therefore it continued even during this time of drought. The Gemara asks: And since dew is not withheld, why did Elijah swear that there would be no dew as well as no rain? The Gemara explains that this is what Elijah said to Ahab: Not only will there be no rainfall, but even the dew of blessing, which helps crops grow, will not come. This prediction was indeed fulfilled. The Gemara asks: But if so, let God restore the dew of blessing when He ended the drought of rain, in the aforementioned verse. The Gemara answers: This was not necessary, because the matter is not recognizable, i.e., people cannot distinguish between dew of blessing and the regular dew which is always present.

讗诇讗 专讜讞讜转 诪谞讗 诇谉 讚诇讗 诪讬注爪专讬 讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讚讗诪专 拽专讗 讻讬 讻讗专讘注 专讜讞讜转 讛砖诪讬诐 驻专砖转讬 讗转讻诐 谞讗诐 讛壮 诪讗讬 拽讗诪专 诇讛讜 讗讬诇讬诪讗 讛讻讬 拽讗诪专 诇讛讜 讛拽讚讜砖 讘专讜讱 讛讜讗 诇讬砖专讗诇 讚讘讚专转讬谞讻讜 讘讗专讘注 专讜讞讬 讚注诇诪讗 讗讬 讛讻讬 讻讗专讘注 讘讗专讘注 诪讬讘注讬 诇讬讛 讗诇讗 讛讻讬 拽讗诪专 讻砖诐 砖讗讬 讗驻砖专 诇注讜诇诐 讘诇讗 专讜讞讜转 讻讱 讗讬 讗驻砖专 诇注讜诇诐 讘诇讗 讬砖专讗诇

The Gemara asks: However, with regard to winds, from where do we derive that it is not withheld but perpetually blows? Rabbi Yehoshua ben Levi said that the verse states: 鈥淔or I have spread you abroad as the four winds of the heaven, says the Lord鈥 (Zechariah 2:10). He clarifies: What is God saying to them? If we say that this is what the Holy One, Blessed be He, is saying to the Jewish people: I have scattered you to the four winds of the world; if so, why did He say 鈥渁s the four winds鈥? He should have said: To the four winds. Rather, this is what God is saying: Just as the world cannot exist without winds, so too, the world cannot exist without the Jewish people. This interpretation of the verse is based on the claim that the winds never cease.

讗诪专 专讘讬 讞谞讬谞讗 讛诇讻讱 讘讬诪讜转 讛讞诪讛 讗诪专 诪砖讬讘 讛专讜讞 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 讗诪专 诪讜专讬讚 讛讙砖诐 诪讞讝讬专讬谉 讗讜转讜

Rabbi 岣nina said: Therefore, since wind and dew are always present, if during the summer one recited: He makes the wind blow, we do not require him to return and repeat the blessing since the wind blows during the summer as well. However, if one recited during the summer: He makes the rain fall, we require him to return and repeat the blessing, because rain in the summer is a curse.

讘讬诪讜转 讛讙砖诪讬诐 诇讗 讗诪专 诪砖讬讘 讛专讜讞 讗讬谉 诪讞讝讬专讬谉 讗讜转讜 诇讗 讗诪专 诪讜专讬讚 讛讙砖诐 诪讞讝讬专讬谉 讗讜转讜 讜诇讗 注讜讚 讗诇讗 讗驻讬诇讜 讗诪专 诪注讘讬专 讛专讜讞 讜诪驻专讬讞 讛讟诇 讗讬谉 诪讞讝讬专讬谉 讗讜转讜

Conversely, in the rainy season, if one did not recite: He makes the wind blow, we do not require him to return to the beginning, because the wind blows regardless. If one did not recite: He makes the rain fall, we require him to return and repeat the blessing. And not only that, but even if one mistakenly recited: He removes the wind and lifts the dew, i.e., that there should be no wind or dew, we do not require him to return and repeat the blessing, because wind and dew are always present.

转谞讗 讘注讘讬诐 讜讘专讜讞讜转 诇讗 讞讬讬讘讜 讞讻诪讬诐 诇讛讝讻讬专 讜讗诐 讘讗 诇讛讝讻讬专 诪讝讻讬专 诪讗讬 讟注诪讗 诪砖讜诐 讚诇讗 诪讬注爪专讬

It was taught in a similar baraita: With regard to clouds and with regard to wind, the Sages did not obligate one to mention them, but if one wishes to mention them, he may mention them. The Gemara asks: What is the reason? The Gemara answers, as above: Because clouds and winds are constant and are not withheld.

讜诇讗 诪讬注爪专讬 讜讛转谞讬 专讘 讬讜住祝 讜注爪专 讗转 讛砖诪讬诐 诪谉 讛注讘讬诐 讜诪谉 讛专讜讞讜转 讗转讛 讗讜诪专 诪谉 讛注讘讬诐 讜诪谉 讛专讜讞讜转 讗讜 讗讬谞讜 讗诇讗 诪谉 讛诪讟专 讻砖讛讜讗 讗讜诪专 讜诇讗 讬讛讬讛 诪讟专 讛专讬 诪讟专 讗诪讜专 讛讗 诪讛 讗谞讬 诪拽讬讬诐 讜注爪专 讗转 讛砖诪讬诐 诪谉 讛注讘讬诐 讜诪谉 讛专讜讞讜转

The Gemara asks: And are they not withheld? But didn鈥檛 Rav Yosef teach in a baraita that the verse: 鈥淎nd He will close up the heavens鈥 (Deuteronomy 11:17), means that God will stop up the heavens from the clouds and from the winds? Do you say that 鈥渃lose up the heavens鈥 means from the clouds and from the winds, or perhaps it is only referring to the absence of rainfall? When the same verse says: 鈥淪o that there will be no rain,鈥 rain is already mentioned explicitly. How then do I uphold the meaning of the verse: 鈥淎nd He will close up the heavens鈥? This must mean from the clouds and from the winds.

拽砖讬讗 专讜讞讜转 讗专讜讞讜转 拽砖讬讗 注讘讬诐 讗注讘讬诐 注讘讬诐 讗注讘讬诐 诇讗 拽砖讬讗 讛讗 讘讞专驻讬 讛讗 讘讗驻诇讬

The Gemara summarizes its question: This is difficult due to the contradiction between the statement about wind in the first baraita and the statement about wind in the second baraita, and is similarly difficult due to the contradiction between the statement about clouds in the first baraita and the statement about clouds in the second baraita. The Gemara answers: The contradiction between one statement about clouds and the other statement about clouds is not difficult, as this first baraita is referring to early clouds that precede the rain, which come whether or not rain actually falls, whereas this second baraita is referring to late clouds, which materialize after rainfall. These late clouds are sometimes withheld by God as a punishment.

专讜讞讜转 讗专讜讞讜转 诇讗 拽砖讬讗 讛讗 讘专讜讞 诪爪讜讬讛 讛讗 讘专讜讞 砖讗讬谞讛 诪爪讜讬讛 专讜讞 砖讗讬谞讛 诪爪讜讬讛 讞讝讬讗 诇讘讬 讚专讬 讗驻砖专 讘谞驻讜讜转讗

Likewise, the contradiction between the first statement about wind and the second statement about wind is not difficult, as this first baraita is referring to a typical wind, which is never withheld, while this second baraita is referring to an atypical wind, which may be withheld. The Gemara asks: An atypical wind is fit for winnowing grain on the threshing floor. Since this wind is also a necessity, one should pray for it as well. The Gemara answers: Since it is possible to winnow grain with sieves when there is no wind, there is no great need for these winds.

转谞讗 讛注讘讬诐 讜讛专讜讞讜转 砖谞讬讜转 诇诪讟专 讛讬讻讬 讚诪讬 讗诪专 注讜诇讗 讜讗讬转讬诪讗 专讘 讬讛讜讚讛 讚讘转专 诪讬讟专讗 诇诪讬诪专讗 讚诪注诇讬讜转讗 讛讬讗 讜讛讻转讬讘 讬转谉 讛壮 讗转 诪讟专 讗专爪讱 讗讘拽 讜注驻专 讜讗诪专 注讜诇讗 讜讗讬转讬诪讗 专讘 讬讛讜讚讛 讝讬拽讗 讚讘转专 诪讟专讗

搂 It was taught in a baraita: Clouds and winds are so significant that, in terms of their benefit, they are secondary only to rain. The Gemara asks: What are the circumstances in which this claim is correct? Ulla, and some say Rav Yehuda, said: The baraita is referring to the clouds and winds that come after rainfall. The Gemara asks: Is this to say that clouds and winds that come after rain are beneficial? But isn鈥檛 it written in the chapter of the curses: 鈥淭he Lord will make the rain of your land powder and dust鈥 (Deuteronomy 28:24), and Ulla, and some say Rav Yehuda, said: This curse is referring to winds that come after rain, as they raise up powder and dust?

诇讗 拽砖讬讗 讛讗 讚讗转讗 谞讬讞讗 讛讗 讚讗转讗 专讝讬讗 讜讗讬 讘注讬转 讗讬诪讗 讛讗 讚诪注诇讛 讗讘拽 讛讗 讚诇讗 诪注诇讛 讗讘拽

The Gemara answers: This is not difficult, since this first statement of Ulla is referring to beneficial wind that comes gently, whereas this second statement of Ulla is referring to harmful wind that comes forcefully [razya], raises up powder and dust, and reduces the effectiveness of the rain. And if you wish, say instead: This, Ulla鈥檚 second statement, is referring to wind that raises dust; whereas this, Ulla鈥檚 first statement, is referring to wind that does not raise dust.

讜讗诪专 专讘 讬讛讜讚讛 讝讬拽讗 讚讘转专 诪讬讟专讗 讻诪讬讟专讗 注讬讘讗 讚讘转专 诪讬讟专讗 讻诪讬讟专讗 砖讬诪砖讗 讚讘转专 诪讬讟专讗 讻转专讬 诪讟专讬 诇诪注讜讟讬 诪讗讬 诇诪注讜讟讬 讙讬诇讛讬 讚诇讬诇讬讗 讜砖诪砖讗 讚讘讬谞讬 拽专讞讬

And on a related topic, Rav Yehuda said: Wind that blows after rain is as beneficial to the earth as rain itself. Clouds that appear after rain are as beneficial as rain, while sunlight that follows after rain is as beneficial as two rainfalls. The Gemara asks: If wind, clouds, and sun are all beneficial after rainfall, what does Rav Yehuda鈥檚 statement serve to exclude? The Gemara answers: He comes to exclude the glow of the evening and the sun that shines between the clouds, appearing only in patches. These phenomena are harmful after rain.

讗诪专 专讘讗 诪注诇讬 转诇讙讗 诇讟讜专讬 讻讞诪砖讛 诪讟专讬 诇讗专注讗 砖谞讗诪专 讻讬 诇砖诇讙 讬讗诪专 讛讜讗 讗专抓 讜讙砖诐 诪讟专 讜讙砖诐 诪讟专讜转 注讝讜

On a related note, Rava said: Snow is as beneficial to the mountains as five rainfalls to the earth of the plains, as it is stated: 鈥淔or He says to the snow: Fall on the earth, likewise to the shower of rain, and to the showers of His mighty rain鈥 (Job 37:6). This verse compares snow to rain by means of five allusions to types of rainfall: The word 鈥渞ain,鈥 which appears twice; the word 鈥渟hower鈥; and the plural 鈥渟howers,鈥 which indicates two rainfalls. This teaches that snow is as beneficial as five rainfalls.

讜讗诪专 专讘讗 转诇讙讗 诇讟讜专讬 诪讟专讗 专讝讬讗 诇讗讬诇谞讬 诪讟专讗 谞讬讞讗 诇驻讬专讬

And on the same topic, Rava said: Snow brings benefits to the mountains; strong rain provides benefits to trees; light rain brings benefit to fruit;

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