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Today's Daf Yomi

November 18, 2021 | 讬状讚 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 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 6

Mazal tov to Daniel and Sara Berelowitz on the birth of a grandson – a son to Eliyahu and Hadar.

What is the source of the word 鈥yoreh鈥, the first rains?聽 Does it comes from 鈥moreh鈥 meaning teaching (to prepare for the rainy season), 鈥marveh鈥 meaning saturating the ground, or from 鈥yored鈥 meaning it comes down softly. Since the phrase yoreh comes together with the word malkosh, it is clear that these are both positive things, and that 鈥yoreh鈥 shouldn鈥檛 be taken as something negative (to rip of the fruits). Yoreh comes in Cheshvan, and malkosh in Nisan and we know this from the phrase 鈥be-ito鈥 (in its time). What is the source of the word 鈥malkosh鈥?聽 It either comes from 鈥mal鈥 meaning cutting where it cuts us to enable us to repent or from 鈥maleh鈥 meaning full since its fills the stalks, or from 鈥melilot ve-kashin鈥 meaning it falls on the full stalks. There are three potential dates for the yoreh. What are there? Three different opinions are brought. 3rd, 7th and 17th of Cheshvan, 7th, 17th and 23rd or 17th, 23rd, and the 1st of Kislev. Rav Chisda held like Rabbi Yosi who held by the last opinion. Ameimar had a different version of Rav Chisda鈥檚 psak (it is unclear whether it matches Rabbi Yehuda or Rabbi Yosi). Rabban Shimon ben Gamliel said that if rain falls for 7 days (twice in a row), it can include all three 鈥yoreh鈥 days. This latter statement can only be according to Rabbi Yosi, since he never has a gap of more than 7 days. Regarding yoreh, what is the halachic significance of each of the three? The first is the date to begin requesting rain, the third is to begin fasting. What is the middle one for? Four possibilities are suggested: 1. Regarding vows, if a person says 鈥淚 won鈥檛 get benefit from so and so until the rains,鈥 his vow expires at the second yoreh.聽 2. For olives:聽 Gifts that are left for the poor can be reclaimed by the owners at a certain points.聽 For olives, this is the second yoreh. 3. The rabbis gave permission for people to pass through other people鈥檚 fields as shortcuts 鈥shvilei reshut.鈥澛 But this permit expires at the second yoreh as it will ruin the crops.聽 4. At the second yoreh, one has to remove all Sabbatical fruits from his or her home (debate between Rambam and Ramban whether they need to be destroyed or simply removed from the house). Why is the rain called a reviah? It comes from the language of 鈥roveh,鈥 penetrating the land. Rain is called the husband of the earth. The first rain should saturate the earth. The second should make enough mud to create a cover for a barrel. If it starts raining before you say shema in the morning (i.e. before you say 鈥渁nd God will stop the rain,鈥) that is a good sign. Abaye says this is referring to the night shema. But there are other sources that say rain early in the morning is good. We can distinguish between rain with thick clouds and rain with thin clouds. If Tevet has no rain (it is an almana, widow), this is a good sign as people can still travel, or perhaps there is no plague on the plants. However, others think it is a good thing. It depends on whether there was or wasn鈥檛 rain earlier in the season. Rav Hisda says that if it rains in part of a country and not in another part, then this is not an indication that God is stopping the rain. However, it seems from verses in Amos that this is not a good sign. How is this reconciled? What blessing is said when a drought ends and at what point is it clear enough that the drought has ended?

讬讛讬讜 讻诪讜转讱 讗祝 讗转讛 讘诪讛 讗讘专讻讱 讗诐 讘转讜专讛 讛专讬 转讜专讛 讗诐 讘注讜砖专 讛专讬 注讜砖专 讗诐 讘讘谞讬诐 讛专讬 讘谞讬诐 讗诇讗 讬讛讬 专爪讜谉 砖讬讛讬讜 爪讗爪讗讬 诪注讬讱 讻诪讜转讱

be like you. So it is with you. With what shall I bless you? If I bless you with Torah, you already have Torah; if I bless you with wealth, you already have wealth; if I bless you with children, you already have children. Rather, may it be God鈥檚 will that your offspring shall be like you.

转谞讜 专讘谞谉 讬讜专讛 砖诪讜专讛 讗转 讛讘专讬讜转 诇讛讟讬讞 讙讙讜转讬讛谉 讜诇讛讻谞讬住 讗转 驻讬专讜转讬讛谉 讜诇注砖讜转 讻诇 爪专讻讬讛谉 讚讘专 讗讞专 砖诪专讜讛 讗转 讛讗专抓 讜诪砖拽讛 注讚 转讛讜诐 砖谞讗诪专 转诇诪讬讛 专讜讛 谞讞转 讙讚讜讚讛 讘专讘讬讘讬诐 转诪讙讙谞讛 爪诪讞讛 转讘专讱 讚讘专 讗讞专 讬讜专讛 砖讬讜专讚 讘谞讞转 讜讗讬谞讜 讬讜专讚 讘讝注祝

搂 The Gemara returns to the topic of rain. The Sages taught in a baraita: The first rain [yoreh] is called by this name due to the fact that it instructs [moreh] people to plaster their roofs and to bring in their produce from the fields to their houses and to attend to all their needs in the field before more rain falls. Alternatively, yoreh is referring to the fact that it moistens [marve] the earth and waters it to the depths, as it is stated: 鈥淲atering [ravvei] its ridges abundantly, settling down its furrows, You make it soft with showers, You bless its growth鈥 (Psalms 65:11). Alternatively, yoreh means that it falls gently and it does not fall vehemently.

讗讜 讗讬谞讜 讬讜专讛 讗诇讗 砖诪砖讬专 讗转 讛驻讬专讜转 讜诪砖讟讬祝 讗转 讛讝专注讬诐 讜诪砖讟讬祝 讗转 讛讗讬诇谞讜转 转诇诪讜讚 诇讜诪专 诪诇拽讜砖 诪讛 诪诇拽讜砖 诇讘专讻讛 讗祝 讬讜专讛 诇讘专讻讛 讗讜 讗讬谞讜 诪诇拽讜砖 讗诇讗 砖诪驻讬诇 讗转 讛讘转讬诐 讜诪砖讘专 讗转 讛讗讬诇谞讜转 讜诪注诇讛 讗转 讛住拽讗讬谉 转诇诪讜讚 诇讜诪专 讬讜专讛 诪讛 讬讜专讛 诇讘专讻讛 讗祝 诪诇拽讜砖 诇讘专讻讛

Or perhaps that is not the case; rather, yoreh means that the rain causes the fruit to drop from the trees, washes the seeds away, and washes the trees away in a destructive manner. According to this interpretation, yoreh is related to yeriya, shooting. Therefore the verse states: 鈥淟ast rain [malkosh]鈥 (Deuteronomy 11:14); just as malkosh refers specifically to rains that are for a blessing, so too, yoreh is referring to rains that are for a blessing. Or perhaps that is not the case; rather, malkosh means that the rain falls so hard [kashe] and vehemently that it knocks down the houses, shatters the trees and brings up the locusts? Therefore, the verse states: 鈥Yoreh,鈥 from which it may be inferred that just as yoreh is for a blessing, so too, malkosh is for a blessing.

讜讬讜专讛 讙讜驻讬讛 诪谞诇谉 讚讻转讬讘 讜讘谞讬 爪讬讜谉 讙讬诇讜 讜砖诪讞讜 讘讛壮 讗诇讛讬讻诐 讻讬 谞转谉 诇讻诐 讗转 讛诪讜专讛 诇爪讚拽讛 讜讬讜专讚 诇讻诐 讙砖诐 诪讜专讛 讜诪诇拽讜砖 讘专讗砖讜谉

And with regard to yoreh itself, from where do we derive that it is referring to rain that falls for a blessing? As it is written: 鈥淵ou children of Zion, be glad and rejoice in the Lord your God, for He has given you the first rain [moreh] in His kindness, and He caused to come down for you the rain, the first rain [moreh] and the last rain [malkosh], in the first month鈥 (Joel 2:23). This verse clearly states that yoreh, also referred to as moreh, fall due to God鈥檚 kindness, for a blessing.

转谞讜 专讘谞谉 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讗转讛 讗讜诪专 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讗讜 讗讬谞讜 讗诇讗 讬讜专讛 讘转砖专讬 讜诪诇拽讜砖 讘讗讬讬专 转诇诪讜讚 诇讜诪专 讘注转讜

The Gemara cites another baraita on the same topic. The Sages taught: The first rain falls in Mar岣shvan and the last rain in Nisan. Do you say that the first rain is in Mar岣shvan and the last rain in Nisan, or perhaps it is only that the first rain falls in Tishrei and the last rain in Iyyar? Therefore, the verse states: 鈥淚 shall give the rain of your land in its due time鈥 (Deuteronomy 11:14). Its due time is in Mar岣shvan, when rain is needed for the crops to sprout, and in Nisan, to complete the growth of the crops.

诪诇拽讜砖 讗诪专 专讘 谞讛讬诇讗讬 讘专 讗讬讚讬 讗诪专 砖诪讜讗诇 讚讘专 砖诪诇 拽砖讬讜转讬讛谉 砖诇 讬砖专讗诇 讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讚讘专 砖诪诪诇讗 转讘讜讗讛 讘拽砖讬讛 讘诪转谞讬转讗 转谞讗 讚讘专 砖讬讜专讚 注诇 讛诪诇讬诇讜转 讜注诇 讛拽砖讬谉

The Gemara clarifies the meaning of the word for the last rain [malkosh]. Rav Nehilai bar Idi said that Shmuel said: It is a matter that circumcises [mal] the stubbornness [kashyuteihen] of the Jewish people, i.e., it penetrates to the hearts of the Jewish people, as when rain does not fall in its time, they turn to God in repentance. The school of Rabbi Yishmael taught: The last rain is called malkosh because it is a matter that fills out [memalle] produce in its stalks [bekasheha]. Although the stalks already exist from earlier in the year, it is this rain that causes the grain within to swell and fill them. It was taught in a baraita: Malkosh is a matter that comes down on the ears [melilot] and on the stalks [kashin].

转谞讜 专讘谞谉 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讗转讛 讗讜诪专 讬讜专讛 讘诪专讞砖讜谉 讗讜 讗讬谞讜 讗诇讗 讘讞讚砖 讻住诇讬讜 转诇诪讜讚 诇讜诪专 讘注转讜 讬讜专讛 讜诪诇拽讜砖 诪讛 诪诇拽讜砖 讘注转讜 讗祝 讬讜专讛 讘注转讜 讻讬讜谉 砖讬爪讗 谞讬住谉 讜讬专讚讜 讙砖诪讬诐 讗讬谞讜 住讬诪谉 讘专讻讛

The Sages taught in a baraita: The first rain falls in Mar岣shvan and the last rain in Nisan. Do you say that the first rain is in Mar岣shvan, or perhaps it is only in the month of Kislev? The verse states: 鈥淚 shall give the rain of your land in its due time, the first rain and the last rain鈥 (Deuteronomy 11:14). Just as the last rain falls in its due time, so too, the first rain falls in its due time. And, as previously stated, once Nisan has ended and the rains subsequently fall, this is not a sign of a blessing, but a curse. Likewise, Mar岣shvan is the best time for the first rains to fall.

转谞讬讗 讗讬讚讱 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讬讜专讛 讘讻住诇讬讜

It is taught in another baraita: The first rain is in Mar岣shvan and the last rain is in Nisan. This is the statement of Rabbi Meir. And the Rabbis say: The time of the first rain is in Kislev.

诪讗谉 讞讻诪讬诐 讗诪专 专讘 讞住讚讗 专讘讬 讬讜住讬 讛讬讗 讚转谞讬讗 讗讬讝讜 讛讬讗 专讘讬注讛 专讗砖讜谞讛 讛讘讻讬专讛 讘砖诇砖讛 讘诪专讞砖讜谉 讘讬谞讜谞讬转 讘砖讘注讛 讘讜 讗驻讬诇讛 讘砖讘注讛 注砖专 讘讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘砖讘注讛 讜讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛

The Gemara asks: Who are the Rabbis cited here? Rav 岣sda said: It is the opinion of Rabbi Yosei, as it is taught in a baraita: When is the first rainfall? Each opinion cited in the baraita provides a range of dates for when this rainfall is expected. The earliest date on which the first rainfall might occur is on the third of Mar岣shvan, the intermediate time is on the seventh of the month, and the latest is on the seventeenth of the month. This is the statement of Rabbi Meir. Rabbi Yehuda says: The earliest that it might fall is on the seventh of Mar岣shvan, the intermediate date is on the seventeenth, and the latest is on the twenty-third.

专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛 讜讘专讗砖 讞讚砖 讻住诇讬讜 讜讻谉 讛讬讛 专讘讬 讬讜住讬 讗讜诪专 讗讬谉 讛讬讞讬讚讬诐 诪转注谞讬谉 注讚 砖讬讙讬注 专讗砖 讞讚砖 讻住诇讬讜

Rabbi Yosei says: The earliest time for the first rain is on the seventeenth of Mar岣shvan, the intermediate date is on the twenty-third, and the latest is on the New Moon of Kislev. And, so too, Rabbi Yosei would say: The learned individuals who would start to fast for rain at an earlier time than the rest of the community do not start to fast due to a drought until the New Moon of Kislev. Until this date arrives it is not considered a drought, as the first rainfall could still fall in its proper time.

讗诪专 专讘 讞住讚讗 讛诇讻讛 讻专讘讬 讬讜住讬 讗诪讬诪专 诪转谞讬 诇讛讗 讚专讘 讞住讚讗 讘讛讗 诇讬砖谞讗 讘砖诇砖讛 讘诪专讞砖讜谉 砖讜讗诇讬谉 讗转 讛讙砖诪讬诐 专讘谉 讙诪诇讬讗诇 讗讜诪专 讘砖讘注讛 讘讜 讗诪专 专讘 讞住讚讗 讛诇讻讛 讻专讘谉 讙诪诇讬讗诇

Rav 岣sda said: The halakha is in accordance with the opinion of Rabbi Yosei. Ameimar would teach this ruling of Rav 岣sda in the following language: On the third of Mar岣shvan one starts to request rain; Rabban Gamliel says: On the seventh. With regard to this statement, Rav 岣sda said: The halakha is in accordance with the opinion of Rabban Gamliel.

讻诪讗谉 讗讝诇讗 讛讗 讚转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讙砖诪讬诐 砖讬专讚讜 砖讘注讛 讬诪讬诐 讝讛 讗讞专 讝讛 讗转讛 诪讜谞讛 讘讛谉 专讘讬注讛 专讗砖讜谞讛 讜砖谞讬讛 讜砖诇讬砖讬转 讻诪讗谉 讻专讘讬 讬讜住讬 讗诪专 专讘 讞住讚讗 讛诇讻讛 讻专讘讬 讬讜住讬

The Gemara asks: In accordance with whose opinion is that which is taught in a baraita. Rabban Shimon ben Gamliel says: With regard to rains that fell on seven consecutive days, you count them as two separate rainfalls, either as the first and second rainfalls together, or as the second and third rainfalls together. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yosei, as he alone establishes a set interval of seven days between each of the rainfalls. Rav 岣sda said: The halakha is in accordance with the opinion of Rabbi Yosei.

讘砖诇诪讗 专讘讬注讛 专讗砖讜谞讛 诇砖讗讜诇 砖诇讬砖讬转 诇讛转注谞讜转 砖谞讬讛 诇诪讗讬 讗诪专 专讘讬 讝讬专讗 诇谞讚专讬诐 讚转谞谉

With regard to the mention of three rainfalls in the baraita, the Gemara asks: Granted, the time of the first rainfall is significant, as it is the date when one begins to request rain. Likewise, the time of the third rainfall is important, so that one knows when to begin to fast if no rain has fallen by then. However, for what reason is the second rainfall mentioned in the baraita? Rabbi Zeira said: The second rainfall is significant for the issue of vows, as we learned in a mishna:

讛谞讜讚专 注讚 讛讙砖诪讬诐 诪砖讬专讚讜 讙砖诪讬诐 注讚 砖转专讚 专讘讬注讛 砖谞讬讛

In the case of one who vows to prohibit from himself a type of benefit until the rains, the vow is in effect from when the rains begin to fall until the second rainfall, as this is considered the time of the rains.

专讘 讝讘讬讚 讗诪专 诇讝讬转讬诐 讚转谞谉 诪讗讬诪转讬 讻诇 讗讚诐 诪讜转专讬谉 讘诇拽讟 讘砖讻讞讛 讜讘驻讗讛 诪砖讬诇讻讜 讛谞诪讜砖讜转 讘驻专讟 讜讘注讜诇诇讜转 诪砖讬诇讻讜 注谞讬讬诐 讘讻专诐 讜讬讘讜讗讜 讘讝讬转讬诐 诪砖转专讚 专讘讬注讛 砖谞讬讛

Rav Zevid said: The time of the second rainfall is also significant with regard to a halakha that deals with olives, as we learned in a mishna: From when is any person permitted to collect gleanings, forgotten sheaves, and pe鈥檃, produce of the corners of a field, which may normally be taken only by the poor? Any individual is permitted to collect them only from when the searchers [namoshot], the last of the poor to arrive, have left the field. From when may anyone collect yield of the vineyard in the case of the single grapes and small, incompletely formed clusters of grapes, likewise reserved for the poor? From when the poor have left the vineyard and come back after the second time, an indication that they have collected all that they wish. From when may anyone collect yield of the trees in the case of forgotten olives? From when the second rainfall falls.

诪讗讬 谞诪讜砖讜转 讗诪专 专讘讬 讬讜讞谞谉 住讘讬 讚讗讝诇讬 讗转讬讙专讗 专讬砖 诇拽讬砖 讗诪专 诇拽讜讟讬 讘转专 诇拽讜讟讬

Incidentally, the Gemara asks: What is the meaning of the term for searchers, namoshot? Rabbi Yo岣nan said: It is referring to elders who walk with a staff [atigra]. Since they walk very slowly, they certainly see everything they wish to collect. Reish Lakish said: It is referring to the gleaners who come after all the gleaners, i.e., who arrive after two rounds of the poor have passed through the field.

专讘 驻驻讗 讗诪专 讻讚讬 诇讛诇讱 讘砖讘讬诇讬 讛专砖讜转 讚讗诪专 诪专 诪讛诇讻讬谉 讻诇 讗讚诐 讘砖讘讬诇讬 讛专砖讜转 注讚 砖转专讚 专讘讬注讛 砖谞讬讛

Rav Pappa said that the time of the second rainfall is significant so that one can know until when it is permitted to walk on the permitted paths in fields. One may utilize certain paths on private property, provided no damage is caused to the field. As the Master said: Anyone may walk on the permitted paths until the second rainfall falls. One who walks on them at a later point in time is likely to trample the plowed field and damage its crops.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 诇讘注专 驻讬专讜转 砖讘讬注讬转 讚转谞谉 注讚 诪转讬 谞讛谞讬谉 讜砖讜专驻讬谉 讘转讘谉 讜讘拽砖 砖诇 砖讘讬注讬转 注讚 砖转专讚 专讘讬注讛 砖谞讬讛

Rav Na岣an bar Yitz岣k said that the time of the second rainfall is significant for determining when to remove the produce of the Sabbatical Year from one鈥檚 possession. As we learned in a mishna: Until when may one derive benefit and burn the straw and the hay of the Sabbatical Year? Until the second rainfall falls.

诪讗讬 讟注诪讗 讚讻转讬讘 讜诇讘讛诪转讱 讜诇讞讬讛 讗砖专 讘讗专爪讱 讻诇 讝诪谉 砖讞讬讛 讗讜讻诇转 讘砖讚讛 讛讗讻诇 诇讘讛诪转讱 讘讘讬转 讻诇讛 诇讞讬讛 诪谉 讛砖讚讛 讻诇讛 诇讘讛诪转讱 诪谉 讛讘讬转

The Gemara asks: What is the reason that one must remove the produce of the Sabbatical Year from one鈥檚 possession? The Gemara answers: As it is written with regard to the Sabbatical Year: 鈥淎nd for your cattle and for the beasts in your land all its increase shall be for food鈥 (Leviticus 25:7). This verse indicates that as long as a beast, i.e., a non-domesticated animal, is able to find and eat produce in the field, you may feed your cattle, your domesticated animals, from that type of food in the house. However, when a given type of produce has ceased to be available to the beast in the field, cease providing it to your cattle in the house. After the time of the second rainfall there is no longer any straw or hay in the fields.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 诇砖讜谉 专讘讬注讛 讚讘专 砖专讜讘注 讗转 讛拽专拽注 讻讚专讘 讬讛讜讚讛 讚讗诪专 专讘 讬讛讜讚讛 诪讬讟专讗 讘注诇讛 讚讗专注讗 讛讜讗 砖谞讗诪专 讻讬 讻讗砖专 讬专讚 讛讙砖诐 讜讛砖诇讙 诪谉 讛砖诪讬诐 讜砖诪讛 诇讗 讬砖讜讘 讻讬 讗诐 讛专讜讛 讗转 讛讗专抓 讜讛讜诇讬讚讛 讜讛爪诪讬讞讛

搂 The Gemara returns to the subject of rain. Rabbi Abbahu said: What is the meaning of the term for rainfall, revia? It is referring to a matter that penetrates [rove鈥檃], i.e., which causes the earth to bear fruit. This is in accordance with the opinion of Rav Yehuda, as Rav Yehuda said: Rain is the husband of the earth, as it is stated: 鈥淔or as the rain comes down and the snow from heaven, and returns not there, except it waters the earth, and makes it give birth and sprout鈥 (Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife.

讜讗诪专 专讘讬 讗讘讛讜 专讘讬注讛 专讗砖讜谞讛 讻讚讬 砖转专讚 讘拽专拽注 讟驻讞 砖谞讬讛 讻讚讬 诇讙讜祝 讘讛 驻讬 讞讘讬转 讗诪专 专讘 讞住讚讗 讙砖诪讬诐 砖讬专讚讜 讻讚讬 诇讙讜祝 讘讛谉 驻讬 讞讘讬转 讗讬谉 讘讛谉 诪砖讜诐 讜注爪专

And Rabbi Abbahu further said: For rainfall to be considered the first rainfall it must be sufficient to enter the ground and saturate it to a depth of one handbreadth. The second rainfall must be sufficient that the soil is moistened enough to seal the opening of a barrel with its mud. Rav 岣sda said: Rains which fall and create sufficient mud to seal the opening of a barrel with them means that the year does not constitute a fulfillment of the verse: 鈥淎nd He will close up the heavens and there will be no rain鈥 (Deuteronomy 11:17).

讜讗诪专 专讘 讞住讚讗 讙砖诪讬诐 砖讬专讚讜 拽讜讚诐 讜注爪专 讗讬谉 讘讛谉 诪砖讜诐 讜注爪专

And Rav 岣sda said: Rain that falls early in the day, prior to the recitation of Shema, which includes the verse: 鈥淎nd He will close up the heavens,鈥 is enough to ensure that the hour does not constitute a fulfillment of the verse: 鈥淎nd He will close up the heavens,鈥 even if no more rain falls at that time.

讗诪专 讗讘讬讬 诇讗 讗诪专谉 讗诇讗 拽讜讚诐 讜注爪专 讚讗讜专转讗 讗讘诇 拽讜讚诐 讜注爪专 讚爪驻专讗 讬砖 讘讛谉 诪砖讜诐 讜注爪专 讚讗诪专 专讘 讬讛讜讚讛 讘专 讬爪讞拽 讛谞讬 注谞谞讬 讚爪驻专讗 诇讬转 讘讛讜 诪砖砖讗 讚讻转讬讘 诪讛 讗注砖讛 诇讱 讗驻专讬诐 诪讛 讗注砖讛 诇讱 讬讛讜讚讛 讜讞住讚讻诐 讻注谞谉 讘拽专 讜讙讜壮

Abaye said: We said this only if the rain fell during the day, prior to the recitation of 鈥渁nd He will close up鈥 of the evening Shema. However, if a small amount of rain falls prior to the recitation of 鈥渁nd He will close up鈥 of the morning Shema, this rain could still constitute an expression of 鈥渁nd He will close up.鈥 As Rav Yehuda bar Yitz岣k said: These morning clouds have no substance; they generally yield minimal or no rain. As it is written: 鈥淲hat can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud鈥 (Hosea 6:4). This verse indicates that morning clouds contain little benefit.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讜讛讗 讗诪专讬 讗讬谞砖讬 讘诪驻转讞 讘讘讬 诪讬讟专讗 讘专 讞诪专讗 诪讜讱 砖拽讱 讜讙谞讬 诇讗 拽砖讬讗 讛讗 讚拽讟讬专 讘注讬讘讗 讛讗 讚拽讟讬专 讘注谞谞讬

Rav Pappa said to Abaye: But people say the well-known maxim: When the gates, i.e., doors, are opened in the morning and there is rain, donkey-driver, fold your sack and go to sleep, as it is certain to rain all day, which will render the work of donkey-drivers infeasible. This shows that morning clouds are a sign that it will rain all day. The Gemara answers: This is not difficult. This statement of Rav Pappa is referring to when the sky is overcast with heavy clouds, from which rain will fall all day, whereas that statement of Rav 岣sda is referring to a morning when the sky is overcast with light clouds which will not bring substantial rain.

讗诪专 专讘 讬讛讜讚讛 讟讘讗 诇砖转讗 讚讟讘转 讗专诪诇转讗 讗讬讻讗 讚讗诪专讬 讚诇讗 讘讬讬专讬 转专讘讬爪讬 讜讗讬讻讗 讚讗诪专讬 讚诇讗 砖拽讬诇 砖讜讚驻谞讗 讗讬谞讬 讜讛讗诪专 专讘 讞住讚讗 讟讘讗 诇砖转讗 讚讟讘转 诪谞讜讜诇转讗 诇讗 拽砖讬讗 讛讗 讚讗转讗 诪讬讟专讗 诪注讬拽专讗 讛讗 讚诇讗 讗转讗 诪讬讟专讗 诪注讬拽专讗

Rav Yehuda said: It is good for the year when the month of Tevet is a widower, i.e., when it features no rainfall. The Gemara explains: Some say that this is so that the gardens [tarbitzei] should not be desolate, as too much rain damages vegetables. And some say: The reason is that it should not suffer blight caused by excessive rain. The Gemara asks: Is that so? But didn鈥檛 Rav 岣sda say: It is good for the year when the month of Tevet is disgusting, i.e., muddy from rain. The Gemara answers: This is not difficult. This statement of Rav Yehuda is referring to a year when it rained initially, i.e., before Tevet, in which case rain during Tevet is not beneficial. That statement of Rav 岣sda is referring to a year when it did not rain initially, before Tevet, and therefore rain during Tevet is beneficial.

讜讗诪专 专讘 讞住讚讗 讙砖诪讬诐 砖讬专讚讜 注诇 诪拽爪转 诪讚讬谞讛 讜注诇 诪拽爪转 诪讚讬谞讛 诇讗 讬专讚讜 讗讬谉 讘讛谉 诪砖讜诐 讜注爪专 讗讬谞讬 讜讛讻转讬讘 讜讙诐 讗谞讻讬 诪谞注转讬 诪讻诐 讗转 讛讙砖诐 讘注讜讚 砖诇砖讛 讞讚砖讬诐 诇拽爪讬专 讜讛诪讟专转讬 注诇 注讬专 讗讞转 讜注诇 注讬专 讗讞转 诇讗 讗诪讟讬专 讞诇拽讛 讗讞转 转诪讟专 讜讙讜壮 讜讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 砖转讬讛谉 诇拽诇诇讛

And Rav 岣sda also said: Rain that fell on one part of a country and did not fall on another part of the country does not constitute a fulfillment of the verse: 鈥淎nd He will close up the heavens.鈥 The Gemara raises an objection: Is that so? But isn鈥檛 it written: 鈥淎nd I have also withheld the rain from you, when there were yet three months to the harvest; and I would cause it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece upon which it did not rain withered鈥 (Amos 4:7). And Rav Yehuda said that Rav said: Both the area that receives rain and the area that does not receive rain are cursed. This statement indicates that rain that falls on only part of a country is a curse.

诇讗 拽砖讬讗 讛讗 讚讗转讗 讟讜讘讗 讛讗 讚讗转讗 讻讚诪讘注讬 诇讬讛 讗诪专 专讘 讗砖讬 讚讬拽讗 谞诪讬 讚讻转讬讘 转诪讟专 转讛讗 诪拽讜诐 诪讟专 砖诪注 诪讬谞讛

The Gemara answers: This is not difficult. This, Rav Yehuda鈥檚 statement, is referring to a case when excessive rain falls in one part of the country and causes damage; whereas that, Rav 岣sda鈥檚 statement, is referring to a situation when the requisite amount of rain falls in one part of the country. In this case, it is not a sign of a curse, but is a blessing for that particular part of the country. Rav Ashi said: The language is also precise in the verse in Amos that deals with excessive rain in one place, as it is written: 鈥淲as rained upon,鈥 which indicates that it shall be a place of rain, i.e., an area filled with rain and water. The Gemara concludes: Indeed, learn from it that this is the correct interpretation.

讗诪专 专讘讬 讗讘讛讜 诪讗讬诪转讬 诪讘专讻讬谉 注诇 讛讙砖诪讬诐 诪砖讬爪讗 讞转谉 诇拽专讗转 讻诇讛

Rabbi Abbahu said: From when does one recite a blessing over rain? From when the groom goes out to meet the bride, that is, when there are puddles of water on the ground such that the water below, represented as the bride in this metaphor, is splashed from above by the raindrops, represented as the groom.

诪讗讬 诪讘专讱 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讜讚讬诐 讗谞讞谞讜 诇讱 讛壮 讗诇讛讬谞讜 注诇 讻诇 讟驻讛 讜讟驻讛 砖讛讜专讚转 诇谞讜 讜专讘讬 讬讜讞谞谉 诪住讬讬诐 讘讛 讛讻讬 讗讬诇讜 驻讬谞讜 诪诇讗 砖讬专讛 讻讬诐 讜诇砖讜谞谞讜 专谞讛 讻讛诪讜谉 讙诇讬讜 讻讜壮 注讚 讗诇 讬注讝讘讜谞讜 专讞诪讬讱 讛壮 讗诇讛讬谞讜 讜诇讗 注讝讘讜谞讜 讘专讜讱 专讜讘 讛讛讜讚讗讜转

The Gemara asks: What blessing does one recite over rain? Rav Yehuda said that Rav said: We thank you, O Lord our God, for each and every drop that You have made fall for us. And Rabbi Yo岣nan concludes the blessing as follows: If our mouth were as full of song as the sea, and our tongue with singing like the multitude of its waves, etc. And one continues with the formula of the nishmat prayer recited on Shabbat morning, until: May Your mercy not forsake us, O Lord our God, and You have not forsaken us. Blessed are You, O Lord, to Whom abundant thanksgivings are offered.

专讜讘 讛讛讜讚讗讜转 讜诇讗 讻诇 讛讛讜讚讗讜转 讗诪专 专讘讗 讗讬诪讗 讗诇 讛讛讜讚讗讜转 讗诪专 专讘 驻驻讗 讛诇讻讱

The Gemara asks: Why does the blessing specify abundant thanksgivings and not all thanksgivings? Rava said: Emend the formula of the blessing and say: God of thanksgivings. Rav Pappa said: Therefore, as there are differences of opinion on this,

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Taanit: 2-6 – Daf Yomi One Week at a Time

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诇讝讻讜转 诇专驻讜讗讛 砖诇诪讛 聽诇专讘拽讛 讘转 讞讬讛, 转诪讬诪讛 讘转 砖专讛 讗诪谞讜, 砖讜诇诪讬转 讘转 驻讬讬讙讗 诇讬讘讗 讜砖专讛 讘转 专讞诇 讘转讜讱 砖讗专 讞讜诇讬...

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Taanit 6

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Taanit 6

讬讛讬讜 讻诪讜转讱 讗祝 讗转讛 讘诪讛 讗讘专讻讱 讗诐 讘转讜专讛 讛专讬 转讜专讛 讗诐 讘注讜砖专 讛专讬 注讜砖专 讗诐 讘讘谞讬诐 讛专讬 讘谞讬诐 讗诇讗 讬讛讬 专爪讜谉 砖讬讛讬讜 爪讗爪讗讬 诪注讬讱 讻诪讜转讱

be like you. So it is with you. With what shall I bless you? If I bless you with Torah, you already have Torah; if I bless you with wealth, you already have wealth; if I bless you with children, you already have children. Rather, may it be God鈥檚 will that your offspring shall be like you.

转谞讜 专讘谞谉 讬讜专讛 砖诪讜专讛 讗转 讛讘专讬讜转 诇讛讟讬讞 讙讙讜转讬讛谉 讜诇讛讻谞讬住 讗转 驻讬专讜转讬讛谉 讜诇注砖讜转 讻诇 爪专讻讬讛谉 讚讘专 讗讞专 砖诪专讜讛 讗转 讛讗专抓 讜诪砖拽讛 注讚 转讛讜诐 砖谞讗诪专 转诇诪讬讛 专讜讛 谞讞转 讙讚讜讚讛 讘专讘讬讘讬诐 转诪讙讙谞讛 爪诪讞讛 转讘专讱 讚讘专 讗讞专 讬讜专讛 砖讬讜专讚 讘谞讞转 讜讗讬谞讜 讬讜专讚 讘讝注祝

搂 The Gemara returns to the topic of rain. The Sages taught in a baraita: The first rain [yoreh] is called by this name due to the fact that it instructs [moreh] people to plaster their roofs and to bring in their produce from the fields to their houses and to attend to all their needs in the field before more rain falls. Alternatively, yoreh is referring to the fact that it moistens [marve] the earth and waters it to the depths, as it is stated: 鈥淲atering [ravvei] its ridges abundantly, settling down its furrows, You make it soft with showers, You bless its growth鈥 (Psalms 65:11). Alternatively, yoreh means that it falls gently and it does not fall vehemently.

讗讜 讗讬谞讜 讬讜专讛 讗诇讗 砖诪砖讬专 讗转 讛驻讬专讜转 讜诪砖讟讬祝 讗转 讛讝专注讬诐 讜诪砖讟讬祝 讗转 讛讗讬诇谞讜转 转诇诪讜讚 诇讜诪专 诪诇拽讜砖 诪讛 诪诇拽讜砖 诇讘专讻讛 讗祝 讬讜专讛 诇讘专讻讛 讗讜 讗讬谞讜 诪诇拽讜砖 讗诇讗 砖诪驻讬诇 讗转 讛讘转讬诐 讜诪砖讘专 讗转 讛讗讬诇谞讜转 讜诪注诇讛 讗转 讛住拽讗讬谉 转诇诪讜讚 诇讜诪专 讬讜专讛 诪讛 讬讜专讛 诇讘专讻讛 讗祝 诪诇拽讜砖 诇讘专讻讛

Or perhaps that is not the case; rather, yoreh means that the rain causes the fruit to drop from the trees, washes the seeds away, and washes the trees away in a destructive manner. According to this interpretation, yoreh is related to yeriya, shooting. Therefore the verse states: 鈥淟ast rain [malkosh]鈥 (Deuteronomy 11:14); just as malkosh refers specifically to rains that are for a blessing, so too, yoreh is referring to rains that are for a blessing. Or perhaps that is not the case; rather, malkosh means that the rain falls so hard [kashe] and vehemently that it knocks down the houses, shatters the trees and brings up the locusts? Therefore, the verse states: 鈥Yoreh,鈥 from which it may be inferred that just as yoreh is for a blessing, so too, malkosh is for a blessing.

讜讬讜专讛 讙讜驻讬讛 诪谞诇谉 讚讻转讬讘 讜讘谞讬 爪讬讜谉 讙讬诇讜 讜砖诪讞讜 讘讛壮 讗诇讛讬讻诐 讻讬 谞转谉 诇讻诐 讗转 讛诪讜专讛 诇爪讚拽讛 讜讬讜专讚 诇讻诐 讙砖诐 诪讜专讛 讜诪诇拽讜砖 讘专讗砖讜谉

And with regard to yoreh itself, from where do we derive that it is referring to rain that falls for a blessing? As it is written: 鈥淵ou children of Zion, be glad and rejoice in the Lord your God, for He has given you the first rain [moreh] in His kindness, and He caused to come down for you the rain, the first rain [moreh] and the last rain [malkosh], in the first month鈥 (Joel 2:23). This verse clearly states that yoreh, also referred to as moreh, fall due to God鈥檚 kindness, for a blessing.

转谞讜 专讘谞谉 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讗转讛 讗讜诪专 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讗讜 讗讬谞讜 讗诇讗 讬讜专讛 讘转砖专讬 讜诪诇拽讜砖 讘讗讬讬专 转诇诪讜讚 诇讜诪专 讘注转讜

The Gemara cites another baraita on the same topic. The Sages taught: The first rain falls in Mar岣shvan and the last rain in Nisan. Do you say that the first rain is in Mar岣shvan and the last rain in Nisan, or perhaps it is only that the first rain falls in Tishrei and the last rain in Iyyar? Therefore, the verse states: 鈥淚 shall give the rain of your land in its due time鈥 (Deuteronomy 11:14). Its due time is in Mar岣shvan, when rain is needed for the crops to sprout, and in Nisan, to complete the growth of the crops.

诪诇拽讜砖 讗诪专 专讘 谞讛讬诇讗讬 讘专 讗讬讚讬 讗诪专 砖诪讜讗诇 讚讘专 砖诪诇 拽砖讬讜转讬讛谉 砖诇 讬砖专讗诇 讚讘讬 专讘讬 讬砖诪注讗诇 转谞讗 讚讘专 砖诪诪诇讗 转讘讜讗讛 讘拽砖讬讛 讘诪转谞讬转讗 转谞讗 讚讘专 砖讬讜专讚 注诇 讛诪诇讬诇讜转 讜注诇 讛拽砖讬谉

The Gemara clarifies the meaning of the word for the last rain [malkosh]. Rav Nehilai bar Idi said that Shmuel said: It is a matter that circumcises [mal] the stubbornness [kashyuteihen] of the Jewish people, i.e., it penetrates to the hearts of the Jewish people, as when rain does not fall in its time, they turn to God in repentance. The school of Rabbi Yishmael taught: The last rain is called malkosh because it is a matter that fills out [memalle] produce in its stalks [bekasheha]. Although the stalks already exist from earlier in the year, it is this rain that causes the grain within to swell and fill them. It was taught in a baraita: Malkosh is a matter that comes down on the ears [melilot] and on the stalks [kashin].

转谞讜 专讘谞谉 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讗转讛 讗讜诪专 讬讜专讛 讘诪专讞砖讜谉 讗讜 讗讬谞讜 讗诇讗 讘讞讚砖 讻住诇讬讜 转诇诪讜讚 诇讜诪专 讘注转讜 讬讜专讛 讜诪诇拽讜砖 诪讛 诪诇拽讜砖 讘注转讜 讗祝 讬讜专讛 讘注转讜 讻讬讜谉 砖讬爪讗 谞讬住谉 讜讬专讚讜 讙砖诪讬诐 讗讬谞讜 住讬诪谉 讘专讻讛

The Sages taught in a baraita: The first rain falls in Mar岣shvan and the last rain in Nisan. Do you say that the first rain is in Mar岣shvan, or perhaps it is only in the month of Kislev? The verse states: 鈥淚 shall give the rain of your land in its due time, the first rain and the last rain鈥 (Deuteronomy 11:14). Just as the last rain falls in its due time, so too, the first rain falls in its due time. And, as previously stated, once Nisan has ended and the rains subsequently fall, this is not a sign of a blessing, but a curse. Likewise, Mar岣shvan is the best time for the first rains to fall.

转谞讬讗 讗讬讚讱 讬讜专讛 讘诪专讞砖讜谉 讜诪诇拽讜砖 讘谞讬住谉 讚讘专讬 专讘讬 诪讗讬专 讜讞讻诪讬诐 讗讜诪专讬诐 讬讜专讛 讘讻住诇讬讜

It is taught in another baraita: The first rain is in Mar岣shvan and the last rain is in Nisan. This is the statement of Rabbi Meir. And the Rabbis say: The time of the first rain is in Kislev.

诪讗谉 讞讻诪讬诐 讗诪专 专讘 讞住讚讗 专讘讬 讬讜住讬 讛讬讗 讚转谞讬讗 讗讬讝讜 讛讬讗 专讘讬注讛 专讗砖讜谞讛 讛讘讻讬专讛 讘砖诇砖讛 讘诪专讞砖讜谉 讘讬谞讜谞讬转 讘砖讘注讛 讘讜 讗驻讬诇讛 讘砖讘注讛 注砖专 讘讜 讚讘专讬 专讘讬 诪讗讬专 专讘讬 讬讛讜讚讛 讗讜诪专 讘砖讘注讛 讜讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛

The Gemara asks: Who are the Rabbis cited here? Rav 岣sda said: It is the opinion of Rabbi Yosei, as it is taught in a baraita: When is the first rainfall? Each opinion cited in the baraita provides a range of dates for when this rainfall is expected. The earliest date on which the first rainfall might occur is on the third of Mar岣shvan, the intermediate time is on the seventh of the month, and the latest is on the seventeenth of the month. This is the statement of Rabbi Meir. Rabbi Yehuda says: The earliest that it might fall is on the seventh of Mar岣shvan, the intermediate date is on the seventeenth, and the latest is on the twenty-third.

专讘讬 讬讜住讬 讗讜诪专 讘砖讘注讛 注砖专 讜讘注砖专讬诐 讜砖诇砖讛 讜讘专讗砖 讞讚砖 讻住诇讬讜 讜讻谉 讛讬讛 专讘讬 讬讜住讬 讗讜诪专 讗讬谉 讛讬讞讬讚讬诐 诪转注谞讬谉 注讚 砖讬讙讬注 专讗砖 讞讚砖 讻住诇讬讜

Rabbi Yosei says: The earliest time for the first rain is on the seventeenth of Mar岣shvan, the intermediate date is on the twenty-third, and the latest is on the New Moon of Kislev. And, so too, Rabbi Yosei would say: The learned individuals who would start to fast for rain at an earlier time than the rest of the community do not start to fast due to a drought until the New Moon of Kislev. Until this date arrives it is not considered a drought, as the first rainfall could still fall in its proper time.

讗诪专 专讘 讞住讚讗 讛诇讻讛 讻专讘讬 讬讜住讬 讗诪讬诪专 诪转谞讬 诇讛讗 讚专讘 讞住讚讗 讘讛讗 诇讬砖谞讗 讘砖诇砖讛 讘诪专讞砖讜谉 砖讜讗诇讬谉 讗转 讛讙砖诪讬诐 专讘谉 讙诪诇讬讗诇 讗讜诪专 讘砖讘注讛 讘讜 讗诪专 专讘 讞住讚讗 讛诇讻讛 讻专讘谉 讙诪诇讬讗诇

Rav 岣sda said: The halakha is in accordance with the opinion of Rabbi Yosei. Ameimar would teach this ruling of Rav 岣sda in the following language: On the third of Mar岣shvan one starts to request rain; Rabban Gamliel says: On the seventh. With regard to this statement, Rav 岣sda said: The halakha is in accordance with the opinion of Rabban Gamliel.

讻诪讗谉 讗讝诇讗 讛讗 讚转谞讬讗 专讘谉 砖诪注讜谉 讘谉 讙诪诇讬讗诇 讗讜诪专 讙砖诪讬诐 砖讬专讚讜 砖讘注讛 讬诪讬诐 讝讛 讗讞专 讝讛 讗转讛 诪讜谞讛 讘讛谉 专讘讬注讛 专讗砖讜谞讛 讜砖谞讬讛 讜砖诇讬砖讬转 讻诪讗谉 讻专讘讬 讬讜住讬 讗诪专 专讘 讞住讚讗 讛诇讻讛 讻专讘讬 讬讜住讬

The Gemara asks: In accordance with whose opinion is that which is taught in a baraita. Rabban Shimon ben Gamliel says: With regard to rains that fell on seven consecutive days, you count them as two separate rainfalls, either as the first and second rainfalls together, or as the second and third rainfalls together. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yosei, as he alone establishes a set interval of seven days between each of the rainfalls. Rav 岣sda said: The halakha is in accordance with the opinion of Rabbi Yosei.

讘砖诇诪讗 专讘讬注讛 专讗砖讜谞讛 诇砖讗讜诇 砖诇讬砖讬转 诇讛转注谞讜转 砖谞讬讛 诇诪讗讬 讗诪专 专讘讬 讝讬专讗 诇谞讚专讬诐 讚转谞谉

With regard to the mention of three rainfalls in the baraita, the Gemara asks: Granted, the time of the first rainfall is significant, as it is the date when one begins to request rain. Likewise, the time of the third rainfall is important, so that one knows when to begin to fast if no rain has fallen by then. However, for what reason is the second rainfall mentioned in the baraita? Rabbi Zeira said: The second rainfall is significant for the issue of vows, as we learned in a mishna:

讛谞讜讚专 注讚 讛讙砖诪讬诐 诪砖讬专讚讜 讙砖诪讬诐 注讚 砖转专讚 专讘讬注讛 砖谞讬讛

In the case of one who vows to prohibit from himself a type of benefit until the rains, the vow is in effect from when the rains begin to fall until the second rainfall, as this is considered the time of the rains.

专讘 讝讘讬讚 讗诪专 诇讝讬转讬诐 讚转谞谉 诪讗讬诪转讬 讻诇 讗讚诐 诪讜转专讬谉 讘诇拽讟 讘砖讻讞讛 讜讘驻讗讛 诪砖讬诇讻讜 讛谞诪讜砖讜转 讘驻专讟 讜讘注讜诇诇讜转 诪砖讬诇讻讜 注谞讬讬诐 讘讻专诐 讜讬讘讜讗讜 讘讝讬转讬诐 诪砖转专讚 专讘讬注讛 砖谞讬讛

Rav Zevid said: The time of the second rainfall is also significant with regard to a halakha that deals with olives, as we learned in a mishna: From when is any person permitted to collect gleanings, forgotten sheaves, and pe鈥檃, produce of the corners of a field, which may normally be taken only by the poor? Any individual is permitted to collect them only from when the searchers [namoshot], the last of the poor to arrive, have left the field. From when may anyone collect yield of the vineyard in the case of the single grapes and small, incompletely formed clusters of grapes, likewise reserved for the poor? From when the poor have left the vineyard and come back after the second time, an indication that they have collected all that they wish. From when may anyone collect yield of the trees in the case of forgotten olives? From when the second rainfall falls.

诪讗讬 谞诪讜砖讜转 讗诪专 专讘讬 讬讜讞谞谉 住讘讬 讚讗讝诇讬 讗转讬讙专讗 专讬砖 诇拽讬砖 讗诪专 诇拽讜讟讬 讘转专 诇拽讜讟讬

Incidentally, the Gemara asks: What is the meaning of the term for searchers, namoshot? Rabbi Yo岣nan said: It is referring to elders who walk with a staff [atigra]. Since they walk very slowly, they certainly see everything they wish to collect. Reish Lakish said: It is referring to the gleaners who come after all the gleaners, i.e., who arrive after two rounds of the poor have passed through the field.

专讘 驻驻讗 讗诪专 讻讚讬 诇讛诇讱 讘砖讘讬诇讬 讛专砖讜转 讚讗诪专 诪专 诪讛诇讻讬谉 讻诇 讗讚诐 讘砖讘讬诇讬 讛专砖讜转 注讚 砖转专讚 专讘讬注讛 砖谞讬讛

Rav Pappa said that the time of the second rainfall is significant so that one can know until when it is permitted to walk on the permitted paths in fields. One may utilize certain paths on private property, provided no damage is caused to the field. As the Master said: Anyone may walk on the permitted paths until the second rainfall falls. One who walks on them at a later point in time is likely to trample the plowed field and damage its crops.

专讘 谞讞诪谉 讘专 讬爪讞拽 讗诪专 诇讘注专 驻讬专讜转 砖讘讬注讬转 讚转谞谉 注讚 诪转讬 谞讛谞讬谉 讜砖讜专驻讬谉 讘转讘谉 讜讘拽砖 砖诇 砖讘讬注讬转 注讚 砖转专讚 专讘讬注讛 砖谞讬讛

Rav Na岣an bar Yitz岣k said that the time of the second rainfall is significant for determining when to remove the produce of the Sabbatical Year from one鈥檚 possession. As we learned in a mishna: Until when may one derive benefit and burn the straw and the hay of the Sabbatical Year? Until the second rainfall falls.

诪讗讬 讟注诪讗 讚讻转讬讘 讜诇讘讛诪转讱 讜诇讞讬讛 讗砖专 讘讗专爪讱 讻诇 讝诪谉 砖讞讬讛 讗讜讻诇转 讘砖讚讛 讛讗讻诇 诇讘讛诪转讱 讘讘讬转 讻诇讛 诇讞讬讛 诪谉 讛砖讚讛 讻诇讛 诇讘讛诪转讱 诪谉 讛讘讬转

The Gemara asks: What is the reason that one must remove the produce of the Sabbatical Year from one鈥檚 possession? The Gemara answers: As it is written with regard to the Sabbatical Year: 鈥淎nd for your cattle and for the beasts in your land all its increase shall be for food鈥 (Leviticus 25:7). This verse indicates that as long as a beast, i.e., a non-domesticated animal, is able to find and eat produce in the field, you may feed your cattle, your domesticated animals, from that type of food in the house. However, when a given type of produce has ceased to be available to the beast in the field, cease providing it to your cattle in the house. After the time of the second rainfall there is no longer any straw or hay in the fields.

讗诪专 专讘讬 讗讘讛讜 诪讗讬 诇砖讜谉 专讘讬注讛 讚讘专 砖专讜讘注 讗转 讛拽专拽注 讻讚专讘 讬讛讜讚讛 讚讗诪专 专讘 讬讛讜讚讛 诪讬讟专讗 讘注诇讛 讚讗专注讗 讛讜讗 砖谞讗诪专 讻讬 讻讗砖专 讬专讚 讛讙砖诐 讜讛砖诇讙 诪谉 讛砖诪讬诐 讜砖诪讛 诇讗 讬砖讜讘 讻讬 讗诐 讛专讜讛 讗转 讛讗专抓 讜讛讜诇讬讚讛 讜讛爪诪讬讞讛

搂 The Gemara returns to the subject of rain. Rabbi Abbahu said: What is the meaning of the term for rainfall, revia? It is referring to a matter that penetrates [rove鈥檃], i.e., which causes the earth to bear fruit. This is in accordance with the opinion of Rav Yehuda, as Rav Yehuda said: Rain is the husband of the earth, as it is stated: 鈥淔or as the rain comes down and the snow from heaven, and returns not there, except it waters the earth, and makes it give birth and sprout鈥 (Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife.

讜讗诪专 专讘讬 讗讘讛讜 专讘讬注讛 专讗砖讜谞讛 讻讚讬 砖转专讚 讘拽专拽注 讟驻讞 砖谞讬讛 讻讚讬 诇讙讜祝 讘讛 驻讬 讞讘讬转 讗诪专 专讘 讞住讚讗 讙砖诪讬诐 砖讬专讚讜 讻讚讬 诇讙讜祝 讘讛谉 驻讬 讞讘讬转 讗讬谉 讘讛谉 诪砖讜诐 讜注爪专

And Rabbi Abbahu further said: For rainfall to be considered the first rainfall it must be sufficient to enter the ground and saturate it to a depth of one handbreadth. The second rainfall must be sufficient that the soil is moistened enough to seal the opening of a barrel with its mud. Rav 岣sda said: Rains which fall and create sufficient mud to seal the opening of a barrel with them means that the year does not constitute a fulfillment of the verse: 鈥淎nd He will close up the heavens and there will be no rain鈥 (Deuteronomy 11:17).

讜讗诪专 专讘 讞住讚讗 讙砖诪讬诐 砖讬专讚讜 拽讜讚诐 讜注爪专 讗讬谉 讘讛谉 诪砖讜诐 讜注爪专

And Rav 岣sda said: Rain that falls early in the day, prior to the recitation of Shema, which includes the verse: 鈥淎nd He will close up the heavens,鈥 is enough to ensure that the hour does not constitute a fulfillment of the verse: 鈥淎nd He will close up the heavens,鈥 even if no more rain falls at that time.

讗诪专 讗讘讬讬 诇讗 讗诪专谉 讗诇讗 拽讜讚诐 讜注爪专 讚讗讜专转讗 讗讘诇 拽讜讚诐 讜注爪专 讚爪驻专讗 讬砖 讘讛谉 诪砖讜诐 讜注爪专 讚讗诪专 专讘 讬讛讜讚讛 讘专 讬爪讞拽 讛谞讬 注谞谞讬 讚爪驻专讗 诇讬转 讘讛讜 诪砖砖讗 讚讻转讬讘 诪讛 讗注砖讛 诇讱 讗驻专讬诐 诪讛 讗注砖讛 诇讱 讬讛讜讚讛 讜讞住讚讻诐 讻注谞谉 讘拽专 讜讙讜壮

Abaye said: We said this only if the rain fell during the day, prior to the recitation of 鈥渁nd He will close up鈥 of the evening Shema. However, if a small amount of rain falls prior to the recitation of 鈥渁nd He will close up鈥 of the morning Shema, this rain could still constitute an expression of 鈥渁nd He will close up.鈥 As Rav Yehuda bar Yitz岣k said: These morning clouds have no substance; they generally yield minimal or no rain. As it is written: 鈥淲hat can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud鈥 (Hosea 6:4). This verse indicates that morning clouds contain little benefit.

讗诪专 诇讬讛 专讘 驻驻讗 诇讗讘讬讬 讜讛讗 讗诪专讬 讗讬谞砖讬 讘诪驻转讞 讘讘讬 诪讬讟专讗 讘专 讞诪专讗 诪讜讱 砖拽讱 讜讙谞讬 诇讗 拽砖讬讗 讛讗 讚拽讟讬专 讘注讬讘讗 讛讗 讚拽讟讬专 讘注谞谞讬

Rav Pappa said to Abaye: But people say the well-known maxim: When the gates, i.e., doors, are opened in the morning and there is rain, donkey-driver, fold your sack and go to sleep, as it is certain to rain all day, which will render the work of donkey-drivers infeasible. This shows that morning clouds are a sign that it will rain all day. The Gemara answers: This is not difficult. This statement of Rav Pappa is referring to when the sky is overcast with heavy clouds, from which rain will fall all day, whereas that statement of Rav 岣sda is referring to a morning when the sky is overcast with light clouds which will not bring substantial rain.

讗诪专 专讘 讬讛讜讚讛 讟讘讗 诇砖转讗 讚讟讘转 讗专诪诇转讗 讗讬讻讗 讚讗诪专讬 讚诇讗 讘讬讬专讬 转专讘讬爪讬 讜讗讬讻讗 讚讗诪专讬 讚诇讗 砖拽讬诇 砖讜讚驻谞讗 讗讬谞讬 讜讛讗诪专 专讘 讞住讚讗 讟讘讗 诇砖转讗 讚讟讘转 诪谞讜讜诇转讗 诇讗 拽砖讬讗 讛讗 讚讗转讗 诪讬讟专讗 诪注讬拽专讗 讛讗 讚诇讗 讗转讗 诪讬讟专讗 诪注讬拽专讗

Rav Yehuda said: It is good for the year when the month of Tevet is a widower, i.e., when it features no rainfall. The Gemara explains: Some say that this is so that the gardens [tarbitzei] should not be desolate, as too much rain damages vegetables. And some say: The reason is that it should not suffer blight caused by excessive rain. The Gemara asks: Is that so? But didn鈥檛 Rav 岣sda say: It is good for the year when the month of Tevet is disgusting, i.e., muddy from rain. The Gemara answers: This is not difficult. This statement of Rav Yehuda is referring to a year when it rained initially, i.e., before Tevet, in which case rain during Tevet is not beneficial. That statement of Rav 岣sda is referring to a year when it did not rain initially, before Tevet, and therefore rain during Tevet is beneficial.

讜讗诪专 专讘 讞住讚讗 讙砖诪讬诐 砖讬专讚讜 注诇 诪拽爪转 诪讚讬谞讛 讜注诇 诪拽爪转 诪讚讬谞讛 诇讗 讬专讚讜 讗讬谉 讘讛谉 诪砖讜诐 讜注爪专 讗讬谞讬 讜讛讻转讬讘 讜讙诐 讗谞讻讬 诪谞注转讬 诪讻诐 讗转 讛讙砖诐 讘注讜讚 砖诇砖讛 讞讚砖讬诐 诇拽爪讬专 讜讛诪讟专转讬 注诇 注讬专 讗讞转 讜注诇 注讬专 讗讞转 诇讗 讗诪讟讬专 讞诇拽讛 讗讞转 转诪讟专 讜讙讜壮 讜讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 砖转讬讛谉 诇拽诇诇讛

And Rav 岣sda also said: Rain that fell on one part of a country and did not fall on another part of the country does not constitute a fulfillment of the verse: 鈥淎nd He will close up the heavens.鈥 The Gemara raises an objection: Is that so? But isn鈥檛 it written: 鈥淎nd I have also withheld the rain from you, when there were yet three months to the harvest; and I would cause it to rain upon one city, and caused it not to rain upon another city; one piece was rained upon, and the piece upon which it did not rain withered鈥 (Amos 4:7). And Rav Yehuda said that Rav said: Both the area that receives rain and the area that does not receive rain are cursed. This statement indicates that rain that falls on only part of a country is a curse.

诇讗 拽砖讬讗 讛讗 讚讗转讗 讟讜讘讗 讛讗 讚讗转讗 讻讚诪讘注讬 诇讬讛 讗诪专 专讘 讗砖讬 讚讬拽讗 谞诪讬 讚讻转讬讘 转诪讟专 转讛讗 诪拽讜诐 诪讟专 砖诪注 诪讬谞讛

The Gemara answers: This is not difficult. This, Rav Yehuda鈥檚 statement, is referring to a case when excessive rain falls in one part of the country and causes damage; whereas that, Rav 岣sda鈥檚 statement, is referring to a situation when the requisite amount of rain falls in one part of the country. In this case, it is not a sign of a curse, but is a blessing for that particular part of the country. Rav Ashi said: The language is also precise in the verse in Amos that deals with excessive rain in one place, as it is written: 鈥淲as rained upon,鈥 which indicates that it shall be a place of rain, i.e., an area filled with rain and water. The Gemara concludes: Indeed, learn from it that this is the correct interpretation.

讗诪专 专讘讬 讗讘讛讜 诪讗讬诪转讬 诪讘专讻讬谉 注诇 讛讙砖诪讬诐 诪砖讬爪讗 讞转谉 诇拽专讗转 讻诇讛

Rabbi Abbahu said: From when does one recite a blessing over rain? From when the groom goes out to meet the bride, that is, when there are puddles of water on the ground such that the water below, represented as the bride in this metaphor, is splashed from above by the raindrops, represented as the groom.

诪讗讬 诪讘专讱 讗诪专 专讘 讬讛讜讚讛 讗诪专 专讘 诪讜讚讬诐 讗谞讞谞讜 诇讱 讛壮 讗诇讛讬谞讜 注诇 讻诇 讟驻讛 讜讟驻讛 砖讛讜专讚转 诇谞讜 讜专讘讬 讬讜讞谞谉 诪住讬讬诐 讘讛 讛讻讬 讗讬诇讜 驻讬谞讜 诪诇讗 砖讬专讛 讻讬诐 讜诇砖讜谞谞讜 专谞讛 讻讛诪讜谉 讙诇讬讜 讻讜壮 注讚 讗诇 讬注讝讘讜谞讜 专讞诪讬讱 讛壮 讗诇讛讬谞讜 讜诇讗 注讝讘讜谞讜 讘专讜讱 专讜讘 讛讛讜讚讗讜转

The Gemara asks: What blessing does one recite over rain? Rav Yehuda said that Rav said: We thank you, O Lord our God, for each and every drop that You have made fall for us. And Rabbi Yo岣nan concludes the blessing as follows: If our mouth were as full of song as the sea, and our tongue with singing like the multitude of its waves, etc. And one continues with the formula of the nishmat prayer recited on Shabbat morning, until: May Your mercy not forsake us, O Lord our God, and You have not forsaken us. Blessed are You, O Lord, to Whom abundant thanksgivings are offered.

专讜讘 讛讛讜讚讗讜转 讜诇讗 讻诇 讛讛讜讚讗讜转 讗诪专 专讘讗 讗讬诪讗 讗诇 讛讛讜讚讗讜转 讗诪专 专讘 驻驻讗 讛诇讻讱

The Gemara asks: Why does the blessing specify abundant thanksgivings and not all thanksgivings? Rava said: Emend the formula of the blessing and say: God of thanksgivings. Rav Pappa said: Therefore, as there are differences of opinion on this,

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