Taanit 6
יִהְיוּ כְּמוֹתְךָ. אַף אַתָּה, בַּמָּה אֲבָרֶכְךָ? אִם בְּתוֹרָה — הֲרֵי תּוֹרָה, אִם בְּעוֹשֶׁר — הֲרֵי עוֹשֶׁר, אִם בְּבָנִים — הֲרֵי בָּנִים, אֶלָּא: יְהִי רָצוֹן שֶׁיִּהְיוּ צֶאֱצָאֵי מֵעֶיךָ כְּמוֹתְךָ.
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’s will that your offspring shall be like you.
תָּנוּ רַבָּנַן: ״יוֹרֶה״ — שֶׁמּוֹרֶה אֶת הַבְּרִיּוֹת לְהָטִיחַ גַּגּוֹתֵיהֶן, וּלְהַכְנִיס אֶת פֵּירוֹתֵיהֶן, וְלַעֲשׂוֹת כׇּל צׇרְכֵיהֶן. דָּבָר אַחֵר: שֶׁמַּרְוֶה אֶת הָאָרֶץ וּמַשְׁקָהּ עַד תְּהוֹם, שֶׁנֶּאֱמַר: ״תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶיהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ״. דָּבָר אַחֵר: ״יוֹרֶה״ — שֶׁיּוֹרֵד בְּנַחַת וְאֵינוֹ יוֹרֵד בְּזַעַף.
§ 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: “Watering [ravvei] its ridges abundantly, settling down its furrows, You make it soft with showers, You bless its growth” (Psalms 65:11). Alternatively, yoreh means that it falls gently and it does not fall vehemently.
אוֹ אֵינוֹ ״יוֹרֶה״, אֶלָּא שֶׁמַּשִּׁיר אֶת הַפֵּירוֹת, וּמַשְׁטִיף אֶת הַזְּרָעִים, וּמַשְׁטִיף אֶת הָאִילָנוֹת — תַּלְמוּד לוֹמַר: ״מַלְקוֹשׁ״, מָה מַלְקוֹשׁ לִבְרָכָה — אַף יוֹרֶה לִבְרָכָה. אוֹ אֵינוֹ ״מַלְקוֹשׁ״, אֶלָּא שֶׁמַּפִּיל אֶת הַבָּתִּים, וּמְשַׁבֵּר אֶת הָאִילָנוֹת, וּמַעֲלֶה אֶת הַסַּקָּאִין — תַּלְמוּד לוֹמַר: ״יוֹרֶה״, מָה יוֹרֶה לִבְרָכָה — אַף מַלְקוֹשׁ לִבְרָכָה.
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: “Last rain [malkosh]” (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: “Yoreh,” from which it may be inferred that just as yoreh is for a blessing, so too, malkosh is for a blessing.
וְיוֹרֶה גּוּפֵיהּ מְנָלַן — דִּכְתִיב: ״וּבְנֵי צִיּוֹן גִּילוּ וְשִׂמְחוּ בַּה׳ אֱלֹהֵיכֶם כִּי נָתַן לָכֶם אֶת הַמּוֹרֶה לִצְדָקָה וַיּוֹרֶד לָכֶם גֶּשֶׁם מוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן״.
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: “You 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” (Joel 2:23). This verse clearly states that yoreh, also referred to as moreh, fall due to God’s kindness, for a blessing.
תָּנוּ רַבָּנַן: יוֹרֶה בִּמְרַחְשְׁוָן, וּמַלְקוֹשׁ בְּנִיסָן. אַתָּה אוֹמֵר: יוֹרֶה בִּמְרַחְשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, אוֹ אֵינוֹ אֶלָּא יוֹרֶה בְּתִשְׁרִי וּמַלְקוֹשׁ בְּאִיָּיר? תַּלְמוּד לוֹמַר: ״בְּעִתּוֹ״.
The Gemara cites another baraita on the same topic. The Sages taught: The first rain falls in Marḥeshvan and the last rain in Nisan. Do you say that the first rain is in Marḥeshvan 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: “I shall give the rain of your land in its due time” (Deuteronomy 11:14). Its due time is in Marḥeshvan, when rain is needed for the crops to sprout, and in Nisan, to complete the growth of the crops.
״מַלְקוֹשׁ״ — אָמַר רַב נְהִילַאי בַּר אִידֵּי אָמַר שְׁמוּאֵל: דָּבָר שֶׁמָּל קַשְׁיוּתֵיהֶן שֶׁל יִשְׂרָאֵל. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: דָּבָר שֶׁמְּמַלֵּא תְּבוּאָה בְּקַשֶּׁיהָ. בְּמַתְנִיתָא תָּנָא: דָּבָר שֶׁיּוֹרֵד עַל הַמְּלִילוֹת וְעַל הַקַּשִּׁין.
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].
תָּנוּ רַבָּנַן: יוֹרֶה בִּמְרַחְשְׁוָן, וּמַלְקוֹשׁ בְּנִיסָן. אַתָּה אוֹמֵר יוֹרֶה בִּמְרַחְשְׁוָן, אוֹ אֵינוֹ אֶלָּא בְּחֹדֶשׁ כִּסְלֵיו? תַּלְמוּד לוֹמַר: ״בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״, מָה מַלְקוֹשׁ בְּעִתּוֹ — אַף יוֹרֶה בְּעִתּוֹ, כֵּיוָן שֶׁיָּצָא נִיסָן וְיָרְדוּ גְּשָׁמִים אֵינוֹ סִימַן בְּרָכָה.
The Sages taught in a baraita: The first rain falls in Marḥeshvan and the last rain in Nisan. Do you say that the first rain is in Marḥeshvan, or perhaps it is only in the month of Kislev? The verse states: “I shall give the rain of your land in its due time, the first rain and the last rain” (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, Marḥeshvan is the best time for the first rains to fall.
תַּנְיָא אִידַּךְ: יוֹרֶה בִּמְרַחְשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: יוֹרֶה בְּכִסְלֵיו.
It is taught in another baraita: The first rain is in Marḥeshvan 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.
מַאן חֲכָמִים? אָמַר רַב חִסְדָּא: רַבִּי יוֹסֵי הִיא, דְּתַנְיָא: אֵיזוֹ הִיא רְבִיעָה רִאשׁוֹנָה? הַבְּכִירָה — בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן, בֵּינוֹנִית — בְּשִׁבְעָה בּוֹ, אֲפִילָה — בְּשִׁבְעָה עָשָׂר בּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: בְּשִׁבְעָה, וּבְשִׁבְעָה עָשָׂר, וּבְעֶשְׂרִים וּשְׁלֹשָׁה.
The Gemara asks: Who are the Rabbis cited here? Rav Ḥisda 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 Marḥeshvan, 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 Marḥeshvan, the intermediate date is on the seventeenth, and the latest is on the twenty-third.
רַבִּי יוֹסֵי אוֹמֵר: בְּשִׁבְעָה עָשָׂר, וּבְעֶשְׂרִים וּשְׁלֹשָׁה, וּבְרֹאשׁ חֹדֶשׁ כִּסְלֵיו. וְכֵן הָיָה רַבִּי יוֹסֵי אוֹמֵר: אֵין הַיְּחִידִים מִתְעַנִּין עַד שֶׁיַּגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵיו.
Rabbi Yosei says: The earliest time for the first rain is on the seventeenth of Marḥeshvan, 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.
אָמַר רַב חִסְדָּא: הֲלָכָה כְּרַבִּי יוֹסֵי. אַמֵּימָר מַתְנֵי לְהָא דְּרַב חִסְדָּא בְּהָא לִישָּׁנָא: בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבָּן גַּמְלִיאֵל אוֹמֵר: בְּשִׁבְעָה בּוֹ, אָמַר רַב חִסְדָּא: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל.
Rav Ḥisda said: The halakha is in accordance with the opinion of Rabbi Yosei. Ameimar would teach this ruling of Rav Ḥisda in the following language: On the third of Marḥeshvan one starts to request rain; Rabban Gamliel says: On the seventh. With regard to this statement, Rav Ḥisda said: The halakha is in accordance with the opinion of Rabban Gamliel.
כְּמַאן אָזְלָא הָא דְּתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: גְּשָׁמִים שֶׁיָּרְדוּ שִׁבְעָה יָמִים זֶה אַחַר זֶה אַתָּה מוֹנֶה בָּהֶן רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית, כְּמַאן — כְּרַבִּי יוֹסֵי. אָמַר רַב חִסְדָּא: הֲלָכָה כְּרַבִּי יוֹסֵי.
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 Ḥisda said: The halakha is in accordance with the opinion of Rabbi Yosei.
בִּשְׁלָמָא רְבִיעָה רִאשׁוֹנָה — לִשְׁאוֹל. שְׁלִישִׁית — לְהִתְעַנּוֹת. שְׁנִיָּה, לְמַאי? אָמַר רַבִּי זֵירָא: לִנְדָרִים, דִּתְנַן:
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:
הַנּוֹדֵר עַד הַגְּשָׁמִים — מִשֶּׁיֵּרְדוּ גְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה.
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.
רַב זְבִיד אָמַר: לְזֵיתִים. דִּתְנַן: מֵאֵימָתַי כׇּל אָדָם מוּתָּרִין בְּלֶקֶט בְּשִׁכְחָה וּבְפֵאָה — מִשֶּׁיֵּלְכוּ הַנָּמוֹשׁוֹת. בְּפֶרֶט וּבְעוֹלֵלוֹת — מִשֶּׁיֵּלְכוּ עֲנִיִּים בַּכֶּרֶם וְיָבוֹאוּ. בְּזֵיתִים — מִשֶּׁתֵּרֵד רְבִיעָה שְׁנִיָּה.
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’a, 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.
מַאי ״נָמוֹשׁוֹת״? אָמַר רַבִּי יוֹחָנָן: סָבֵי דְּאָזְלִי אַתִּיגְרָא. רֵישׁ לָקִישׁ אָמַר: לָקוֹטֵי בָּתַר לָקוֹטֵי.
Incidentally, the Gemara asks: What is the meaning of the term for searchers, namoshot? Rabbi Yoḥanan 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.
רַב פָּפָּא אָמַר: כְּדֵי לְהַלֵּךְ בִּשְׁבִילֵי הָרְשׁוּת. דְּאָמַר מָר: מְהַלְּכִין כׇּל אָדָם בִּשְׁבִילֵי הָרְשׁוּת — עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה.
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.
רַב נַחְמָן בַּר יִצְחָק אָמַר: לְבַעֵר פֵּירוֹת שְׁבִיעִית. דִּתְנַן: עַד מָתַי נֶהֱנִין וְשׂוֹרְפִין בְּתֶבֶן וּבְקַשׁ שֶׁל שְׁבִיעִית — עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה.
Rav Naḥman bar Yitzḥak said that the time of the second rainfall is significant for determining when to remove the produce of the Sabbatical Year from one’s 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.
מַאי טַעְמָא? דִּכְתִיב: ״וְלִבְהֶמְתְּךָ וְלַחַיָּה אֲשֶׁר בְּאַרְצֶךָ״, כׇּל זְמַן שֶׁחַיָּה אוֹכֶלֶת בַּשָּׂדֶה — הַאֲכֵל לִבְהֶמְתֶּךָ בַּבַּיִת. כָּלָה לַחַיָּה מִן הַשָּׂדֶה — כַּלֵּה לִבְהֶמְתְּךָ מִן הַבַּיִת.
The Gemara asks: What is the reason that one must remove the produce of the Sabbatical Year from one’s possession? The Gemara answers: As it is written with regard to the Sabbatical Year: “And for your cattle and for the beasts in your land all its increase shall be for food” (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.
אָמַר רַבִּי אֲבָהוּ: מַאי לְשׁוֹן ״רְבִיעָה״ — דָּבָר שֶׁרוֹבֵעַ אֶת הַקַּרְקַע. כִּדְרַב יְהוּדָה, דְּאָמַר רַב יְהוּדָה: מִיטְרָא בַּעְלַהּ דְּאַרְעָא הוּא, שֶׁנֶּאֱמַר: ״כִּי כַּאֲשֶׁר יֵרֵד הַגֶּשֶׁם וְהַשֶּׁלֶג מִן הַשָּׁמַיִם וְשָׁמָּה לֹא יָשׁוּב כִּי אִם הִרְוָה אֶת הָאָרֶץ וְהוֹלִידָהּ וְהִצְמִיחָהּ״.
§ 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’a], 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: “For 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” (Isaiah 55:10). This verse indicates that rain fructifies the earth in the manner of a husband and wife.
וְאָמַר רַבִּי אֲבָהוּ: רְבִיעָה רִאשׁוֹנָה — כְּדֵי שֶׁתֵּרֵד בַּקַּרְקַע טֶפַח. שְׁנִיָּה — כְּדֵי לָגוּף בָּהּ פִּי חָבִית. אָמַר רַב חִסְדָּא: גְּשָׁמִים שֶׁיָּרְדוּ כְּדֵי לָגוּף בָּהֶן פִּי חָבִית אֵין בָּהֶן מִשּׁוּם ״וְעָצַר״.
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 Ḥisda 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: “And He will close up the heavens and there will be no rain” (Deuteronomy 11:17).
וְאָמַר רַב חִסְדָּא: גְּשָׁמִים שֶׁיָּרְדוּ קוֹדֶם ״וְעָצַר״, אֵין בָּהֶן מִשּׁוּם ״וְעָצַר״.
And Rav Ḥisda said: Rain that falls early in the day, prior to the recitation of Shema, which includes the verse: “And He will close up the heavens,” is enough to ensure that the hour does not constitute a fulfillment of the verse: “And He will close up the heavens,” even if no more rain falls at that time.
אָמַר אַבָּיֵי: לָא אֲמַרַן אֶלָּא קוֹדֶם ״וְעָצַר״ דְּאוּרְתָּא, אֲבָל קוֹדֶם ״וְעָצַר״ דְּצַפְרָא — יֵשׁ בָּהֶן מִשּׁוּם ״וְעָצַר״. דְּאָמַר רַב יְהוּדָה בַּר יִצְחָק: הָנֵי עֲנָנֵי דְּצַפְרָא לֵית בְּהוּ מְשָׁשָׁא, דִּכְתִיב: ״מָה אֶעֱשֶׂה לְּךָ אֶפְרַיִם מָה אֶעֱשֶׂה לְּךָ יְהוּדָה וְחַסְדְּכֶם כַּעֲנַן בֹּקֶר וְגוֹ׳״.
Abaye said: We said this only if the rain fell during the day, prior to the recitation of “and He will close up” of the evening Shema. However, if a small amount of rain falls prior to the recitation of “and He will close up” of the morning Shema, this rain could still constitute an expression of “and He will close up.” As Rav Yehuda bar Yitzḥak said: These morning clouds have no substance; they generally yield minimal or no rain. As it is written: “What can I do for you, Ephraim, what can I do for you, Judah, for your goodness is like a morning cloud” (Hosea 6:4). This verse indicates that morning clouds contain little benefit.
אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי, וְהָא אָמְרִי אִינָשֵׁי: בְּמִפְתַּח בָּבֵי מִיטְרָא — בַּר חַמָּרָא מוּךְ שַׂקָּךְ וּגְנִי! לָא קַשְׁיָא: הָא דִּקְטִיר בְּעֵיבָא, הָא דִּקְטִיר בַּעֲנָנֵי.
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 Ḥisda is referring to a morning when the sky is overcast with light clouds which will not bring substantial rain.
אָמַר רַב יְהוּדָה: טָבָא לְשַׁתָּא דְּטֵבֵת אַרְמַלְתָּא. אִיכָּא דְאָמְרִי: דְּלָא בַּיְירִי תַּרְבִּיצֵי, וְאִיכָּא דְאָמְרִי: דְּלָא שְׁקִיל שׁוּדְפָנָא. אִינִי? וְהָאָמַר רַב חִסְדָּא: טָבָא לְשַׁתָּא דְּטֵבֵת מְנַוַּולְתָּא! לָא קַשְׁיָא: הָא דַּאֲתָא מִיטְרָא מֵעִיקָּרָא, הָא דְּלָא אֲתָא מִיטְרָא מֵעִיקָּרָא.
§ 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’t Rav Ḥisda 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 Ḥisda is referring to a year when it did not rain initially, before Tevet, and therefore rain during Tevet is beneficial.
וְאָמַר רַב חִסְדָּא: גְּשָׁמִים שֶׁיָּרְדוּ עַל מִקְצָת מְדִינָה וְעַל מִקְצָת מְדִינָה לֹא יָרְדוּ — אֵין בָּהֶן מִשּׁוּם ״וְעָצַר״. אִינִי? וְהָכְתִיב: ״וְגַם אָנֹכִי מָנַעְתִּי מִכֶּם אֶת הַגֶּשֶׁם בְּעוֹד שְׁלֹשָׁה חֳדָשִׁים לַקָּצִיר וְהִמְטַרְתִּי עַל עִיר אֶחָת וְעַל עִיר אַחַת לֹא אַמְטִיר חֶלְקָה אַחַת תִּמָּטֵר וְגוֹ׳״, וְאָמַר רַב יְהוּדָה אָמַר רַב: שְׁתֵּיהֶן לִקְלָלָה!
And Rav Ḥisda 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: “And He will close up the heavens.” The Gemara raises an objection: Is that so? But isn’t it written: “And 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” (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.
לָא קַשְׁיָא: הָא דַּאֲתָא טוּבָא, הָא דַּאֲתָא כִּדְמִבְּעֵי לֵיהּ. אָמַר רַב אָשֵׁי: דַּיְקָא נָמֵי, דִּכְתִיב: ״תִּמָּטֵר״ — תְּהֵא מְקוֹם מָטָר. שְׁמַע מִינַּהּ.
The Gemara answers: This is not difficult. This, Rav Yehuda’s statement, is referring to a case when excessive rain falls in one part of the country and causes damage; whereas that, Rav Ḥisda’s 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: “Was rained upon,” 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.
אָמַר רַבִּי אֲבָהוּ: מֵאֵימָתַי מְבָרְכִין עַל הַגְּשָׁמִים — מִשֶּׁיֵּצֵא חָתָן לִקְרַאת כַּלָּה.
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.
מַאי מְבָרֵךְ? אָמַר רַב יְהוּדָה אָמַר רַב: ״מוֹדִים אֲנַחְנוּ לָךְ ה׳ אֱלֹהֵינוּ עַל כׇּל טִפָּה וְטִפָּה שֶׁהוֹרַדְתָּ לָנוּ״. וְרַבִּי יוֹחָנָן מְסַיֵּים בַּהּ הָכִי: ״אִילּוּ פִינוּ מָלֵא שִׁירָה כַּיָּם וּלְשׁוֹנֵנוּ רִנָּה כַּהֲמוֹן גַּלָּיו כּוּ׳״, עַד ״אַל יַעְזְבוּנוּ רַחֲמֶיךָ ה׳ אֱלֹהֵינוּ וְלֹא עֲזָבוּנוּ, בָּרוּךְ רוֹב הַהוֹדָאוֹת״.
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 Yoḥanan 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.
״רוֹב הַהוֹדָאוֹת״ וְלֹא ״כׇּל הַהוֹדָאוֹת״? אָמַר רָבָא, אֵימָא: ״אֵל הַהוֹדָאוֹת״. אָמַר רַב פָּפָּא: הִלְכָּךְ
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,
