Jerusalem Talmud Taanit Chapter 1

מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים רִבִּי אֱלִיעֶזֶר אוֹמֵר מִיוֹם טוֹב הָרִאשׁוֹן שֶׁל חָג וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר מִיּוֹם טוֹב הָאַחֲרוֹן. אָמַר רִבִּי יְהוֹשֻׁעַ הוֹאִיל וְאֵין הַגְּשָׁמִים סִימַן בְּרָכָה בֶּחָג לָמָה הוּא מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר אַף הוּא אֵינוֹ אוֹמֵר אֶלָּא מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. אָמְרוּ לוֹ אִם כֵּן לְעוֹלָם יְהֵא מַזְכִּיר: מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים כול׳. טַעֲמֵיהּ דְּרִבִּי אֱלִיעֶזֶר. עַל יְדֵי שֶׁאַרְבָּעַת מִינִין הַלָּלוּ גְדֵילִים עַל הַמַּיִם לְפִיכָךְ הֵן בָּאִין פְּרַקְלִיטִין לַמַּיִם. דָּבָר אַחֵר. בְּשָׁעָה שֶׁהָעֶבֶד מְשַׁמֵּשׁ אֶת רַבּוֹ כָל צוֹרְכּוֹ הוּא תוֹבֵעַ פְּרָסוֹ מִמֶּנּוּ. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וַהֲלֹא מִשָּׁעָה שֶׁהָעֶבֶד מְשַׁמֵּשׁ אֶת רַבּוֹ כָל צוֹרְכּוֹ וְרוּחַ רַבּוֹ נוֹחָה הֵימֶינּוּ הוּא תוֹבֵעַ [פַּרְנָסָת]וֹ מִמֶּנּוּ. דָּבָר אַחֵר. אֵין הָעֶבֶד תּוֹבֵעַ פְּרָסוֹ אֶלָּא סָמוּךְ לִפְרָסוֹ. תַּנֵּי. רִבִּי לִיעֶזֶר אוֹמֵר. מִשְּׁעַת נְטִילַת לוּלָב. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. מִשְּׁעַת הַנִּיחוֹ. עַל דַּעְתֵּיהּ דְּהָדֵין בַּתְרַיָיא הִיא דַעְתֵּיהּ דְּרִבִּי לִיעֶזֶר קַדְמִיָיתָא הִיא דַעְתֵּיהּ אַחֲרִיַָיתָא. מִחְלְפָא שִׁטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. תַּמָּן הוּא אָמַר. מִיּוֹם טוֹב הָאַחֲרוֹן. וְהָכָא הוּא אָמַר. מִשְּׁעַת הַנִּיחוֹ. אָמַר רִבִּי מָנָא. שֶׁכָּל הַיּוֹם כָּשֵׁר לַלוּלָב. וְיַזְכִּיר מִבָּעֶרֶב. לֵית כָּל עַמָּא תַמָּן. וְיַזְכִּיר בַּשַּׁחֲרִית. אַף הוּא סָבוּר שֵׁמָּא הִזְכִּירוּ מִבָּעֶרֶב וְהוּא הֲוֵי מַדְכַּר. מִכֵּיוָן דְּהוּא חֲמִי לוֹן דְּלָא מַדְכְּרִין בְּקַדְמִיתָא וּמַדְכְּרִין בָּאַחֲרִיתָא. אַף הוּא יוֹדֵעַ שֶׁלֹּא הִזְכִּירוּ מִבָּעֶרֶב. אָמַר לֵיהּ רִבִּי חִיָיה בַּר מַרְיָיא. הָכֵין הֲוָה רִבִּי יוֹנָה אָבוּךְ הֲוִי בָהּ. רִבִּי חַגַּיי בְשֵׁם רִבִּי פְדָת. אָסוּר לְיָחִיד לְהַזְכִּיר עַד שֶׁיִּזְכּוֹר שָׁלוּחַ צִיבּוּר. רִבִּי סִימוֹן בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בְּשָׁלוּחַ צִיבּוּר הַדָּבָר תָּלוּי. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי חַגַּי. מַה וּפְלִיג. אָמַר לֵיהּ. לֹא. דָּא דְאַת אָמַר. בְּשָׁלוּחַ צִיבּוּר הַדָּבָר תָּלוּי. יָחִיד אִם רָצָה לְהַזְכִּיר מַזְכִּיר. בְּטָל. וְדָא דְּאַתְּ אָמַר. אָסוּר לְיָחִיד לְהַזְכִּיר עַד שֶׁיַּזְכִּיר שָׁלוּחַ צִיבּוּר. בַּגֶּשֶׁם. קָמוּן לִצְלוֹתָא. כְּמִי שֶׁהִזְכִּיר שָׁלוּחַ צִיבּוּר. כְּשֵׁם שֶׁתְּחִיַית הַמֵּתִים חַיִים לְעוֹלָם. כָּךְ יְרִידַת גְּשָׁמִים חַיִים לְעוֹלָם. רִבִּי חִיָיה בַּר בָּא שָׁמַע לָהּ מִן הָדָא. יְחַיֵינוּ מִיּוֹמָיִים בַּיּוֹם הַשְּׁלִישִׁי יְקִימֵנוּ וְנִחְיֶה לְפָנָיו. וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת יְי כְּשַׁחַר נָכוֹן מֹצָאוֹ. כָּתוּב וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתּוֹשָׁבֵי גִלְעָד אֶל אַחְאָב חַי יי אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי. רִבִּי בֶּרֶכְיָה אָמַר. רִבִּי יוֹסֵה וְרַבָּנִין. חַד אָמַר. בֵּין עַל הַטָּל בֵּין עַל הַמָּטָר נִשְׁמַע לוֹ. וְחוֹרָנָה אָמַר. עַל הַמָּטָר נִשְׁמַע לוֹ וְעַל הַטָּל לֹא נִשְׁמַע לוֹ. מָאן דְּאָמַר. עַל הַמָּטָר נִשְׁמַע לוֹ וְעַל הַטָּל לֹא נִשְׁמַע לוֹ. מִן הָדֵין קִרְיָיא. לֵךְ הֵרָאֵה אֶל אַחְאָב וְאֶתְּנָה מָטָר עַל פְּנֵי הָאֲדָמָה. מָאן דְּאָמַר. בֵּין עַל הַטָּל בֵּין עַל הַמָּטָר נִשְׁמַע לוֹ. אֵיכָן הוּתָּר נִדְרוֹ שֶׁל טָל. אָמַר רִבִּי תַנְחוּם אֶדִרֶעְיָא. סָבְרִין מֵימַר. נֶדֶר שֶׁהוּתָּר מִכְּלָלוֹ הוּתָּר כּוּלֹּו. אִית דְּבָעֵי מֵימַר. בִּבְנָהּ שֶׁלְצָרְפִית. וַיִּקְרָא אֶל יי וַיֹּאמַר יי אֱלֹהָיי הֲגַם עַל הָאַלְמָנָה אֲשֶׁר אֲנִי מִתְגּוֹרֵר עִמָּהּ הֲרֵעֹתָה לְהָמִית אֶת בְּנָהּ. אָמַר רִבִּי יוּדָה בַּר פָּזִי. לְאֶחָד שְׁגָּנַב נַרְתֵּיקוֹ שֶׁלְרוֹפֵא. עִם כְּשֶׁהוּא יוֹצֵא נִפְצָע בְּנוֹ. חָזַר אֶצְלוֹ וְאָמַר לוֹ. אֲדוֹנִי הָרוֹפֵא. רְפָא אֶת בְּנִי. אָמַר לוֹ. לֵךְ וְהַחֲזֵר אֶת הַנַּרְתֵּיק שֶׁכָּל מִינֵי רְפוּאוֹת נְתוּנִין בּוֹ וַאֲנִי מְרַפֵּא אֶת בִּנְךָ. כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְאֵלִיָּהוּ. לְךְ וְהַתֵּר נִדְרוֹ שֶׁלְטָל שֶׁאֵין הַמֵּתִים חַיִים אֶלָּא בִטְלָלִים. וַאֲנִי מְחַיֶּה בְּנָהּ שֶׁלְצָרְפִית. וּמְנַיִין שֶׁאֵין הַמֵּתִים חַיִים אֶלָּא בִטְלָלִים. [שֶׁנֶּאֱמַר] יִחְיוּ מֵתֶיךָ נְבֵילָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שׁוֹכְנֵי עָפָר כִּי טַל אוֹרוֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל. מָהוּ וָאָרֶץ רְפָאִים תַּפִּיל. אָמַר רִבִּי תַנְחוּם אֶדִרֶעִיָיא. וְאַרְעָא תַפְקִידָהּ תְּפַלֵּט. רִבִּי יַעֲקֹב דִּכְפַר חָנָן בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. בְּשָׁעָה שֶׁעָשָׂה אַבְרָהָם זְקֵינָם אֶת רְצוֹנִי נִשְׁבַּעְתִּי לוֹ שֶׁאֵינִי מַזִּיז טָל מִבָּנָיו לְעוֹלָם. מַה טַעַם. נִשְׁבַּע יי וְלֹא יִנָּחֵם אתָּה כֹהֵן לְעוֹלָם. וּכְתִיב תַּמָּן לְךָ טַל יַלְדוּתֶיךָ. אָמַר רִבִּי יוּדָה בַּר פָּזִי. בְּדִיַיתֵיקִי נְתַתִּיו (לַאֲבִיהֶם) [לְאַבְרָהָם]. וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וגו׳. אָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן. בְּשָׁעָה שֶׁיִּשְׂרָאֵל בָּאִין לִידֵי עֲבֵירוֹת מַעֲשִׂים רָעִים הַגְּשָׁמִים נֶעֱצָרִין וְהֵן מֵבִיאִין לָהֶן זָקֵן אֶחָד כְּגוֹן רִבִּי יוֹסֵי הַגָּלִילִי וְהוּא מַפְגִּיעַ בַּעֲדָם וּמִיַּד הַגְּשָׁמִים יוֹרְדִין. אֲבָל הַטָּל אֵינוֹ יוֹרֵד בִּשְׁבִיל בִּירְיָיה. מַה טַעַם. אֲשֶׁר לֹא יְקַוֶּה לְאִישׁ וְלֹא יְיַחֵל לִבְנֵי אָדָם. רִבִּי זְעוּרָה בְשֵׁם רִבִּי חֲנִינָה. הָיָה עוֹמֵד בַּגֶּשֶׁם וְהִזְכִּיר שֶׁלְטָל אֵין מַחֲזִירִין אוֹתוֹ. בַּטָּל וְהִזְכִּיר שֶׁלְגֶּשֶׁם מַחֲזִירִין אוֹתוֹ. וְהָא תַנֵּי. בַּטָּל וּבָרוּחוֹת לֹא חִיְיבוּ חֲכָמִים לְהַזְכִּיר. אִם רָצָה לְהַזְכִּיר מַזְכִּיר. לֹא דָמִי הַהוּא דְמֵיקַל לַהוּא דְלָא מַצְלִי וְלָא מֵיקַל. בַּגֶּשֶׁם וְהִזְכִּיר שֶׁלְטָל אֵין מַחֲזִירִין אוֹתוֹ. וְהָא תַנֵּי. אִם לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים. אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים. מַחֲזִירִין אוֹתוֹ. בָּהוּא דְלָא אִדְכַּר לָא טָל וְלָא מָטָר. רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. וְדִכְוָותָהּ. אִם לֹא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. מָה אִם שְׁאֵלָה שֶׁהִיא מִדּוֹחַק אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אַזְכָּרָה שֶׁהִיא מֵרֵיוַח לֹא כָּל שֶׁכֵּן. וְהָא תַנֵּי. לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים מַחֲזִירִין אוֹתוֹ. אָמַר רִבִּי אַבָּ מָרִי אָחוֹי דְרִבִּי יוֹסֵי. בְּשֶׁלֹּא אָמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אֵיכָן הוּא חוֹזֵר. יָיבֹה כַיי דְאָמַר רִבִּי שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן. בְּרֹאשׁ חוֹדֶשׁ אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. וְאִם לָאו חוֹזֵר לָעֲבוֹדָה. וָכָא אִם עָקַר אֶת רַגְלָיו חוֹזֵר לְכַתְּחִילָּה. וְאִם לָאו חוֹזֵר לְשׁוֹמֵעַ תְּפִילָּה. בְּנֵי נְוֶוה צָרְכוּן לְמֵיעֲבַד תַּעֲנִי בָּתָר פִּסְחָא. אֲתוֹן וּשְׁאָלוֹן לְרִבִּי. אֲמַר לוֹן רִבִּי. לְכוּ וַעֲשׂוּ. וּבִלְּבַד שֶׁלֹּא תְשַׁנּוּ מִטְּבִיעָהּ שֶׁלְתְּפִילָּה. הֵיכָן הוּא אוֹמְרָהּ. רִבִּי יִרְמְיָה סְבַר מֵימַר. אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. אָמַר לֵיהּ רִבִּי יוֹסֵי. לֹא אָמַר רִבִּי זְעוּרָה בְשֵׁם רַב חוּנָה. לֹא שָׁאַל בְּבִרְכַּת הַשָּׁנִים אוֹ שֶׁלֹּא הִזְכִּיר גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַית הַמֵּתִים אוֹמְרָהּ בְּשׁוֹמֵעַ תְּפִילָּה. וַאֲמַר לוֹן רִבִּי. לְכוּ וַעֲשׂוּ. וּבִלְּבַד שֶׁלֹּא תְשַׁנּוּ מִטְּבִיעָהּ שֶׁלְתְּפִילָּה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹסֵי הֵיכָן הוּא אוֹמְרָהּ. בְּשֵׁשׁ שֶׁהוּא מוֹסִיף. עַד כְּדוֹן צִיבּוּר שֶׁיֵּשׁ לוֹ שֵׁשׁ. יָחִיד שֶׁאֵין לוֹ שֵׁשׁ. אָמַר רִבִּי חִינְנָא. לֹא כֵן אָמַר רִבִּי זְעוּרָא בְשֵׁם רַב חוּנָה. יָחִיד תוֹבֵעַ צְרָכָיו בְּשׁוֹמֵעַ תְּפִילָּה. וְאֵילּוּ צְרָכָיו הֵם. תַּנֵּי. נִתְפַּלֵּל וְאֵינוֹ יוֹדֵעַ מַה הִזְכִּיר. אָמַר רִבִּי יוֹחָנָן. כָּל שְׁלשִׁים יוֹם חֲזָקָה מַה שֶׁהוּא לָמוּד (יַזְכִּיר) [הִזְכִּיר]. מִיכָּן וָהֵילַךְ מַה שֶׁצּוֹרֶךְ יַזְכִּיר. רִבִּי בָּא בְשֵׁם רִבִּי חוּנָה. שְׁנֵי יָמִים טוֹבִים שֶׁלְגָּלִיּוֹת מַזְכִּיר בַּשַּׁחֲרִית וְאֵינוֹ מַזְכִּיר בְּמוּסָף. מִנְחָה בְשַׁחֲרִית וְעַרְבִית בְמוּסָף. חֲנַנְיָה בֶּן אָחִי רִבִּי יְהוֹשֻׁעַ אוֹמֵר. בַּגּוֹלָה לָא נָהֲגוּ כֵן אֶלָּא עַד שִׁשִּׁים יוֹם בִּתְקוּפָה. שְׁמוּאֵל אָמַר. הֲלָכָה כַחֲנַנָיָה בֶּן אָחִי רִבִּי יְהוֹשֻׁעַ. וְתַנֵּי כֵן. בַּמֶּה דְבָרִים אֲמוּרִים. בְּחוּצָה לָאָרֶץ. אֲבָל בְּאֶרֶץ יִשְׂרָאֵל הַכֹּל לְפִי הַזְּמָן הַכֹּל לְפִי הַמְּאוֹרָע. הָדָא דַתְּ אָמַר בְּגֶשֶׁם. אֲבָל בְּטָל אִם רָצָה לְהַזְכִּיר כָּל יְמוֹת הַשָּׁנָה מַזְכִּיר. אָמַר רִבִּי יְהוֹשֻׁעַ הוֹאִיל וְאֵין הַגְּשָׁמִים סִימַן בְּרָכָה בֶּחָג לָמָה הוּא מַזְכִּיר. אָמַר לוֹ רַבִּי אֱלִיעֶזֶר . אַף הוּא אֵינוֹ אוֹמֵר אֶלָּא מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם בְּעוֹנָתוֹ. בְּעוֹנָתָן הֵן חָבִיבִין כִּתְחִיַית הַמֵּתִים. אָמַר רִבִּי יוֹסֵה. וּתְמִיהַּ אָנָא. הֵיךְ רַבָּנִן מְדַמֵּיי יְרִידַת גְּשָׁמִים לִתְחִיַית הַמֵּתִים. וְלֹא דַמְיָיא. בָּעֵי בָּר נַשָּׁא יִיחוֹן מֵיתַיָיא כְּל אֵימַת. לָא בָעֵי בָּר נַשָּׁא יֵיחוֹת מִיטְרָא כָּל אֵימַת. אָמְרוּ לוֹ אִם כֵּן לְעוֹלָם יְהֵא מַזְכִּיר. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי לִיעֶזֶר מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. דְאִיתְפַּלְּגוֹן. רִבִּי לִיעֶזֶר אוֹמֵר. אִם אֵין יִשְׂרָאֵל עוֹשִׂין תְּשׁוּבָה אֵין נִגְאָלִים לְעוֹלָם. שֶׁנֶּאֱמַר. בְּשׁוּבָה וָנַחַת תִּיוָושֵׁעוּן. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וְכִי אִם יַעַמְדּוּ יִשְׂרָאֵל וְלֹא יַעֲשׂוּ תָשׁוּבָה אֵינָן נִגְאָלִין לְעוֹלָם. אָמַר לוֹ רִבִּי אֱלִיעֶזֶר. הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲמִיד עֲלֵיהֶן מֶלֶךְ קָשֶׁה כְהָמָן וּמִיַּד הֵן עוֹשִׂין תְּשׁוּבָה וְהֵן נִגְאָלִין. מַה טַעַם. וְעֵת צָרָה הִיא לְיַעֲקֹב וּמִמֶּנָּה יִוָושֵׁעַ. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וְהָא כָתוּב חִנָּם נִמְכַּרְתֶּם וְלֹא בְכֶסֶף תִּגָּאֵלוּ. מָה עֲבַד לָהּ רִבִּי לִיעֶזֶר. תְּשׁוּבָה. כְּמַה דְאַתְּ אָמַר. צְרוֹר הַכֶּסֶף לָקַח בְּיָדוֹ וגו׳. אָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וְהָא כָתוּב אֲנִי יי בְּעִתָּהּ אֲחִישֶׁנָּה. מָה עֲבַד לָהּ רִבִּי לִיעֶזֶר. תְּשׁוּבָה. כְּמַה דַתְּ אֲמַר. וְעַתָּה יִשְׂרָאֵל מָה יי אֱלֹהֶיךָ שׁוֹאֵל מֵעִמָּךְ כִּי אִם לְיִרְאָה וגו׳. רִבִּי אָחָא בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אִם זְכִיתֶם. אֲחִישֶׁנָּה. וְאִם לָאו. בְּעִתָּהּ. כֵּיוָן שֶׁאָמַר לוֹ רִבִּי יְהוֹשֻׁעַ. וַיָּרֶם יְמִינוֹ וּשְׂמֹאלוֹ אֶל הַשָּׁמַיִם וַיִּשָּׁבַע בְּחֵי הָעוֹלָם כִּי לְמוֹעֵד מוֹעֲדִים וָחֵצִי וּכְכַלּוֹת נַפֵּץ יַד עַם קֹדֶשׁ תִּכְלֶינָה כָל אֵלֶּה. אִיסְתַּלֵּק רִבִּי לִיעֶזֶר. מִתּוֹךְ חֲמִשָּׁה דְבָרִים נִגְאָלוּ יִשְׂרָאֵל מִמִּצְרַיִם. [מִתּוֹךְ הַקֵּץ.] מִתּוֹךְ צָרָה. מִתּוֹךְ צְוָוחָה. מִתּוֹךְ זְכוּת אָבוֹת. מִתּוֹךְ תְּשׁוּבָה. מִתּוֹךְ הַקֵּץ. הָדָא הִיא דִכְתִיב וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרַיִם וַיֵּאָנְחוּ בְנֵי יִשְׂרָאֵל מִן הָעֲבוֹדָה וַיִּזְעָקוּ מִתּוֹךְ צָרָה. וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם מִתּוֹךְ צְוָוחָה. וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ מִתּוֹךְ זְכוּת אָבוֹת. וַיַּרְא אֱלֹהִים אֶת בְּנֵי יִשְׂרָאֵל מִתּוֹךְ תְּשׁוּבָה. וַיֵּדַע אֱלֹהִים מִתּוֹךְ הַקֵּץ. וְכֵן הוּא אוֹמֵר בַּצַּר לְךָ מִתּוֹךְ צָרָה. וּמְצָאוּךָ כֹּל הַדְּבָרִים הָאֵלֶּה בְּאַחֲרִית הַיָּמִים וְשַׁבְתָּ מִתּוֹךְ תְּשׁוּבָה. כִּי אֵל רַחוּם יְהוָֹה אֱלֹהֶיךָ מִתּוֹךְ רַחֲמִים. לֹא יַרְפְּךָ וְלֹא יַשְׁחִיתֶךָ וְלֹא יִשְׁכַּח אֶת בְּרִית אֲבֹתֶיךָ מִתּוֹךְ זְכוּת אָבוֹת. וְכֵן הוּא אוֹמֵר וַיַּרְא בַּצַּר לָהֶם מִתּוֹךְ צָרָה. בְּשׁוֹמְעוֹ אֶת רִינָּתָם מִתּוֹךְ צְוָוחָה. וַיִּזְכֹּר לָהֶם בְּרִיתוֹ מִתּוֹךְ זְכוּת אָבוֹת. וַיִּנָּחֵם כְּרוֹב חֲסָדָיו מִתּוֹךְ תְּשׁוּבָה. וַיִּתֵּן אוֹתָם לְרַחֲמִים מִתּוֹךְ רַחֲמִים. חַד בַּר נַשׁ הֲוָה אִיחְטָא בְלִישְׁנֵיהּ. אֲתַא לְגַבֵּי רִבִּי יוֹחָנָן וְשַׁלְחֵיהּ גַּבֵּי רִבִּי חֲנִינָה. אֲמַר לֵיהּ. אֵיזִיל תָּהִי בָךְ וְלָעִי בָאוֹרַיתָא. דִּכְתִיב מַרְפֵּא לָשׁוֹן עֵץ חַיִּים. אָמַר רִבִּי חֲנִינָה בְרֵיהּ דְּרִבִּי אַבָּהוּ. בְּסִפְרוֹ שֶׁלְרִבִּי מֵאִיר מָצְאוּ כָתוּב מַשָּׂא דּוּמָה. מַשָּׂא דּוֹמִי. אֵלַי קוֹרֵא מִשֵּׂעִיר. אָמַר רִבִּי יוֹחָנָן. אֵלַי קוֹרֵא מִפְּנֵי שֵׁעִיר. אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אֵלִי מֵאֵיכָן נִזְדַּוֵוג לִי. מִשֵּׁעִיר. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אִם יֹאמַר לָךְ אָדָם. אֵיכָן הוּא אֱלֹהֶיךָ. אֱמוֹר לוֹ. בְּכַרַךְ הַגָּדוֹל שֶׁבְּרוֹמֵי. מַה טַעֲמָא. אֵלַי קוֹרֵא מִשֵּׂעִיר. תַּנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. בְּכָל מָקוֹם שֶׁגָּלוּ יִשֵׂרָאֵל גָּלָת הַשְּׁכִינָה עִמָּהֶן. גָּלוּ לְמִצְרַיִם וְגָלָת הַשְּׁכִינָה עִמָּהֶן. מַה טַעַם. הֲנִגְלֹה נִגְלֵיתִי לְבֵית אָבִיךָ בִּהְיוֹתָם בְּמִצְרַיִם לְבֵית פַּרְעֹה. גָּלוּ לָבָבֶל וְגָלָת שְׁכִינָה עִמָּהֶן. מַה טַעַם. לְמַעַנְכֶם שׁוּלַּחְתִּי בָבֶלָה. גָּלוּ לְמָדַי וְגָלָת הַשְּׁכִינָה עִמָּהֶן. מַה טַעַמָא. וְשַׂמְתִּי כִסְאִי בְּעֵילָם. וְאֵין עֵילַם אֶלָּא מָדַי. כְּמַה דַתְּ אֲמַר. וַאֲנִי בְּשׁוּשַׁן הַבִּירָה אֲשֶׁר בְּעֵילָם הַמְּדִינָה. גָּלוּ לְיָוָן וְגָלָת הַשְּׁכִינָה עִמָּהֶן. מַה טַעַם. וְעוֹרַרְתִּי בָנַיִךְ צִיּוֹן עַל בָּנַיִךְ יָוָן. גָּלו לָרוֹמֵי הַשְּׁכִינָה עִמָּהֶן. מַה טַעַם. אֵלַי קוֹרֵא מִשֵּׂעִיר שֹׁמֵר מַה מִּלַּיְלָה. אָמְרוּ יִשְׂרָאֵל לִישַׁעְיָה. רַבֵּינוּ יְשַׁעְיָה. מַה יוֹצֵא לָנוּ מִתּוֹךְ הַלַּיְלָה הַזֶּה. אָמַר לָהֶן. הַמְתִּינוּ לִי עַד שֶׁנִּשְׁאַל. כֵּיוָן שֶׁשָּׁאַל חָזַר אֶצְלָן. אָמְרוּ לוֹ. שׁוֹמֵר מַה מִּלֵּיל. מַה מִילֵּל שׁוֹמֵר הָעוֹלָמִים. אָמַר לָהֶן. אָמַר שׁוֹמֵר אָתָא בוֹקֶר וְגַם לָיְלָה. אָמְרוּ לוֹ. וְגַם לָיְלָה. אָמַר לָהֶן. לֹא כְּשֶׁאַתֶּם סְבוּרִים. אֵלָּא בוֹקֶר לַצַּדִּיקִים וְלַיְלָה לָרְשָׁעִים. בּוֹקֶר לְיִשְׂרָאֵל וְלַיְלָה לְאוּמּוֹת הָעוֹלָם. אָמְרוּן לֵיהּ. אִימַת. אֲמַר לוֹן. אֵימַת דִּאַתּוֹן בָּעֵיי הוּא בָעֵי. אִם תִּבְעָיוּן בְּעָיוּ. אָמְרוּ לוֹ. מִי מְעַכֵּב. אָמַר לָהֶן. תְּשׁוּבָה. שׁוּבוּ אֵתָיוּ. רִבִּי אָחָא בָשֵׁם רִבִּי תַנְחוּם בֵּירִבִּי חִיָיה. אִילּוּ יִשְׂרָאֵל עוֹשִׂים תְשׁוּבָה יוֹם אֶחָד מִיַּד הָיָה בֶן דָּוִד בָּא. מַה טַעַם. הַיּוֹם אִם בְּקוֹלוֹ תִשְׁמָעוּ. אָמַר רִבִּי לֵוִי. אִילּוּ הָיוּ יִשְׂרָאֵל מְשַׁמְּרִין שַׁבָּת אַחַת כְּתִיקֻּנָהּ מִיַּד הָיָה בֶן דָּוִד בָּא. מַה טַעַם. וַיֹּאמֶר מֹשֶׁה אִכְלוּהוּ הַיּוֹם כִּי שַׁבָּת הַיּוֹם לַיי וגו׳. חַד יוֹם. וְאוֹמֵר. בְּשׁוּבָה וָנַחַת תִּיוָושֵׁעוּן. בְּשׁוּבָה וְנַיַיח תִּתְפָּרְקוֹן.

MISHNAH: From when does one mention the Power of rains which celebrates God’s power in resurrecting the dead, during the rainy season in the winter one inserts the formula mentioned later celebrating God’s power to bring or withhold rain. ? Rebbi Eliezer says, from the first holiday of Tabernacles, but Rebbi Joshua says, from the concluding holiday. Rebbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rebbi Eliezer said to him, he only says “He Who makes the wind blow and brings down the rain”, in its appropriate time. They answered him, if that is so, one should always mention it. HALAKHAH: “From when does one mention the Power of rains,” etc. The reason of Rebbi Eliezer, because these four kinds Chapters 3–4. Babli 2b . grow on water, they become attorneys for water. Another explanation, when the slave serves all his master’s needs he asks for his reward from him. Rebbi Joshua said to him, is it not that when the slave has served all his master’s needs and his master is satisfied with him that he asks his [sustenance] from him? Another explanation. The slave asks for his reward only close to the time when his reward is due. It was stated: Rebbi Eliezer says, from the time one takes the lulav ; Rebbi Joshua says, from the time he puts it down. In the opinion of the latter Tanna, the opinion of Rebbi Eliezer in the first is his opinion in the latter . The argument of Rebbi Joshua is inverted. There, he says from the concluding holiday, but here he says, from the time he puts it down can be read as meaning that on the seventh day after morning prayers, when the lulav is no longer needed, one should start mentioning rain in his prayers. . Rebbi Mana says, because the entire day is qualified to take the lulav during morning prayers is preferred, the obligation can be discharged during the entire day. As a generally applicable rule, R. Joshua’s statement in the baraita also refers to the eighth day. . Should he not mention in the evening? Not everybody is there. Then he should mention it in the morning. He would think that maybe they mentioned in the evening and he will mention. Since he sees that they do not mention in the first {prayer} but mention in the later {prayer}, he understands that they did not mention in the evening. Rebbi Ḥiyya bar Marius said to him, so was your father Rebbi Jonah arguing it. Rebbi Ḥaggai in the name of Rebbi Pedat: It is forbidden for the individual to mention before the public reader mentions before the reader in the synagogue starts. This version may be read to mean that the individual may not start mentioning rain unless he could have heard the mention in the repetition of the prayer by the reader. . Rebbi Simon in the name of Rebbi Joshua ben Levi: Is the matter dependent on the public reader? Rebbi Mana said before Rebbi Ḥaggai, do they disagree? He said to him: no. That which you are saying, is the matter dependent on the public reader? The individual if he wants to mention, he mentions dew. But what you are saying is: it is forbidden for the individual to mention before the public reader mentions rain of the last holiday of Tabernacles. . If they rise for prayer it is as if the public reader mentioned it. 5:2 (Notes 63–86 ); the origin is here. The theme is that God has to be praised for rain in the prayer for resurrection of the dead during the rainy season ( Mishnah Berakhot 5:2, Note 62 ). Just as the resurrection of the dead brings life to the world, so rains bring life to the world. Rebbi Ḥiyya bar Abba understood it from here: He will resurrect us after two days, on the third day He will raise us up and we shall live before Him. We shall know, we shall pursue to know the Eternal, like morning His appearance is well based . 6:2–3 . The first verse of Hosea clearly speaks of resurrection, the second verse ends: it (knowing God) will come like rain to us, like late rains which pour on the Land. The verses are further discussed in Sanhedrin 11:8 (Note 117 ), Babli Rosh Hashshanah 31a, Sanhedrin 97a . . It is written. 17:1 . Elijah the Tisbite, from the inhabitants of Gilead, said to Aḥab: By the Living Eternal One, the God of Israel, before Whom I stood, there will not be dew nor rain these years except by my word. Rebbi Berekhia said, Rebbi Yose and the rabbis. One of them said, he was heard both for dew and for rain; the other one said, he was heard for rain but was not heard for dew the two statements were added by the corrector. Since these are the essence of the argument in the entire paragraph, the original omission in Berakhot shows that the text there is not original. , from. 18:1. But dew is not mentioned. Since the sequel is a justification for the inclusion of praise for giving dew, it shows that including the sentence “Who brings down dew” in the prayer for resurrection is Galilean usage (unknown in Babylonia), as noted by I. Elbogen ( Der jüdische Gottesdienst in seiner geschichtlichen Entwicklung , Chapter 2, §9). : Go, appear before Aḥab and I shall give rain on the face of the earth . He who said, he was heard both for dew and for rain, where was the vow of dew dissolved? Rebbi Tanḥum from Edrei said, they are of the opinion that a vow that was dissolved partially is dissolved totally9:6 ) that if in an earthly court part of a vow is annulled (because is was made under false intent), the entire vow is annulled. This is not the majority opinion and is not practice; therefore it does not imply Heavenly standards. . Some want to say, on the occasion of the son of the woman from Sarepta: He called on the Eternal and said, o Eternal, my God, also the widow with whom I am dwelling You are doing evil to kill her son . 17:20 . . Rebbi Judah ben Pazi said, about one who stole a doctor’s bag), word also used for “casket for unguents”. Hesiod has Prometheus carry off the fire in the stalk of a νάρθηξ. . When he left, his son was injured. He returned to him and said: Please, sir doctor, heal my son. He said to him: Go and return my bag because it is full of medicines, and I shall heal your son. So the Holy One, praise to Him, said to Elijah: Go and lift the vow of dew because the dead are resurrected only by dew, then I shall resurrect the son of the Sareptan. And from where that the dead will live only by dew? . 26:19 . Your dead will live, the corpses will arise. Wake up and jubilate, those who dwell in dust! For a dew of light is Your dew , וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל. What means וָאָרֶ֭ץ רְפָאִ֥ים תַּפִּֽיל? Rebbi Tanḥum from Edrei said, “the earth will give up what is deposited in it., by reading תַּפִּֽיל in the sense of Mishnaic Hebrew “having a miscarriage”: The Netherworld will expel what is in its belly. (Read totally differently in the Babli, Ketubot 111a , 111b ). ” Rebbi Jacob from Kefar Ḥanan in the name of Rebbi Simeon ben Laqish: When Abraham their forefather did My will, I swore to him that I never shall remove dew from his descendants forever; what is the reason? The Eternal swore and He will not change His intention, you are appointed forever . 110:4 . . And it is written there. 110:3 . , you have the dew of your youth . Rebbi Judah ben Pazi said, by a will I gave it to Abraham: God may give you from the dew of Heaven . 27:28 . While this is Isaac’s blessing for Jacob, later (28:4) it is called “Abraham’s blessing”. . Rebbi Samuel bar Naḥman said, when Israel comes to sin by their evil deeds the rains are arrested. They bring an old man like Rebbi Yose the Galilean, he prays for them and immediately the rains come. But dew does not descend by the merit of any creature, what is the reason? Which do not listen to anybody nor wait for humans 5:6 . The verse starts, like dew from the Eternal , like light showers on grass. . Rebbi Ze`ira in the name if Rebbi Ḥanina: When someone stood {praying} in the rainy season and mentioned dew one does not make him repeat. In the season of dew and he mentioned rain one makes him repeat. But is it not stated: The Sages did not oblige one to mention dew and winds but if he wants to mention them, he may mention? One cannot compare one who takes it easy to one who does not pray and does not take it easy. “When he stood in the rainy season and mentioned dew one does not make him repeat.” But is it not stated: If he did not ask for it in the benediction “for years”5:2 . , or he did not mention the power of rains in “resurrection of the dead”, one makes him repeat? That is about one who mentioned neither dew nor rain. Rebbi Ze`ira in the name of Rav Ḥuna: If he did not ask in the benediction “for years” he says it in “He Who hears prayer”. If he did not mention the power of rains in “resurrection of the dead” he says it in “He Who hears prayer”. If the request, made under duress, may be recited in “He Who hears prayer,” the mention, made under easy circumstances, so much more! But is it not stated: If he did not ask in the benediction “for years” or that he did not mention the power of rains in “resurrection of the dead”, one makes him repeat from the start29a , has the statement formulated here in the name of Rav Assi from the Yeshivah of Rav in Babylonia; the Babli mentions neither the statement of Rav Ḥuna, Rav’s student, nor the explanation of Rebbi Abbamari.] ? Rebbi Abbamari text, the statement is attributed to R. Eudaimon, another brother of R. Yose. Neither of the two brothers is mentioned in the Babli. the brother of Rebbi Yose, said, if he did not say it in “He Who hears prayer”! Where does he return to. ? Just as Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: On the day of the New Moon4:1 Note 90 . , if he had moved his feet it is forbidden to move one’s feet since the angels do not move their feet ( Berakhot 1:1, Note 61 ). Hence, moving after prayer is the outward sign that prayer is finished. he repeats from the start, otherwise from “Temple service”. Here also, if he had moved his feet he repeats from the start. At Nineveh2:1 (Note 99 ). (Eusebius mentions that the Jews call it Nineveh) On the Golan plain, one needs spring rains if the winter was relatively dry. they needed to make a fastday after Passover. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer. . Where may he say it? Rebbi Jeremiah thought to say that he says it in “He Who hears prayer.” Rebbi Yose said to him: Did not Rebbi Ze`ira say in the name of Rav Ḥuna: If he did not ask in the benediction “for years”, or that he failed to mention the power of rains in “resurrection of the dead”, he says it at “He Who hears prayer”? But Rebbi said to them, go ahead and make one but do not change the form of prayer! According to the opinion of Rebbi Yose, where does one say it? In the six that he adds. That works for the public which has six. A private person who does not have six, where? Rebbi Ḥinena said, did not Rebbi Ze`ira say in the name of Rav Ḥuna4:4 Note 212 ; Babli 31a . , a private person asks for his personal needs in “He Who hears prayer,” and these are his needs. In the last two paragraphs, the omissions in the scribe’s text of Berakhot , filled by the corrector as given in the readings, again show the originality of the text in Ta`aniot . . It was stated: If he prayed but does not know what he mentioned, Rebbi Joḥanan said, all of thirty days there is a presumption that what he is used to he (would mention) [mentioned] has to be repeated in whole or in part if the appropriate mention of or prayer for rain was omitted, the question arises what to do if the person does not know whether he recited the required text or not. Within thirty days one presumes that he has to repeat, after thirty days one presumes that he has not to repeat. Since prayers and prayer texts are purely rabbinic institutions, this must be accepted as rabbinic decree. The problem is not mentioned in the Babli; therefore it is accepted as universal practice. . Rebbi Abba in the name of Rebbi Ḥuna: On the second holiday of the diaspora he mentions in the morning prayers but not in the musaf prayer and on the 9 one starts with musaf and from there on one continues in all prayers), but rejected by the autochthonous Samuel. . Afternoon prayers like morning prayers and evening prayers like musaf prayers. Ḥananiah the son of Rebbi Joshua’s brother says, in the Diaspora they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother. And it was stated thus: When was this said? Outside of the Land. But in the Land of Israel, everything according to the season, everything according to the event. That is, about rain. But dew, if he wants to mention the entire year he may mention it. “Rebbi Joshua said, since rain during Tabernacles is not a sign of blessing, why should he mention? Rebbi Eliezer said to him, he only says ‘He Who makes the wind blow and brings down the rain’, in its appropriate time.” In its time it is desirable like the resurrection of the dead. Rebbi Yose said, I am wondering how the rabbis could compare rainfall to the resurrection of the dead, but they are not comparable. A person prays all the time for the dead to become alive. Does a person pray for rain to fall all the time? “They said to him, if that is so, one should always mention it.” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted but about the doxology of the introductory benediction preceding to Amidah , “praise to You, Eternal, Redeemer of Israel”. According to R. Eliezer, redemption uniquely depends on Israel’s actions; therefore prayer for redemption either is unnecessary because all of Israel are repenting or it is useless because not all of Israel are repenting; the prayer text should be forbidden as vain invocation of the Name. According to R. Joshua the prayer is legitimate but one cannot understand why during the summer one should not mention God’s power to give rain in its time just as one prays for redemption in its time. . As they disagree: Rebbi Eliezer says, unless Israel repent they never will be redeemed, as it is said, by repentance and satisfaction you will be helped . 30:15 . The interpretation agrees with the interpretation in Targum Jonathan ben Uziel. . Rebbi Joshua said to him, if Israel would stay and never repent, would they never be redeemed? Rebbi Eliezer said to him, the Holy One, praise to Him, causes a hard king like Haman to rule over them and immediately they repent and are redeemed. What is the reason? It is an evil time for Jacob and from it he will be helped . 30:7 . . Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed . 52:3 . Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin 97b . ? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand 7:20 . In the Babli, Sanhedrin 96b , the “bundle of money” is interpreted as referring to the pious people (whom God took away by death, since in Prov. Chapter 7 the adulteress is interpreted as apostle of apostasy.) If this interpretation is accepted here, R. Eliezer’s argument is that for redemption it is not required that all of Israel rise to the status of pious people, but universal repentance is required nevertheless , etc. Rebbi Joshua said to him, but is it not written, in its time I shall quickly do it . 60:22 . . How does Rebbi Eliezer deal with this? Repentance, as you are saying, but now, Israel, what does the Eternal, your God, ask from you but to fear . 10:12 . Fear of God is repentance. etc. Rebbi Aḥa in the name of Rebbi Joshua ben Levi: If you merit it, I shall quickly do it ; if not, in its time 98a . . When Rebbi Joshua said to him, he lifted his right and his left arms to heaven and swore by the Eternally Living that in term, terms and a half, when he finished to smash the hand of the holy people, all this will finish . 12:7 . In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times. , Rebbi Eliezer withdrew98a . . Israel were redeemed from Egypt for five reasons. [Because of the term,] because of tribulation, because of entreaty, because of the merit of the Fathers, because of repentance, because of the term. 15:13 . . That is what is written. 2:23–25 . , it was in these important times that the Children of Israel were sighing at the work and crying, because of tribulation; and God heard their wailing , because of entreaty; and God remembered His Covenant, because of the merit of the Fathers. And God saw the children of Israel, because of repentance. 2:25 ) reads saw and knew as parallels, matters that only God knew or saw: The Eternal saw the pain of the servitude of the Children of Israel and their individual repentance was evident before Him, since no one knew of his neighbor’s. , and God knew, because of the term. And so it says. 4:30–31 . , if you are in trouble, because of tribulation; and all these matters will find you in future times and you will repent , because of repentance; for the Eternal, your God, is a merciful power , because of mercy; He will not let you sink nor destroy you, nor will He forget your Fathers’ Covenant , because of the merit of the Fathers. And so it says. 106:44–46 . , He saw how they were in trouble, because of tribulation; when He heard their prayer , because of entreaty; and remembered for them His Covenant , because of merit of the Fathers; and consoled them in the abundance of His grace , because of repentance; and He had mercy with them , because of mercy. A person sinned with his tongue. He came before Rebbi Joḥanan who sent him before Rebbi Ḥanina. The latter15b . told him, go, examine yourself, and study Torah, as it is written. 15:4 . , the tree of life . 3:18 .) is healing for the tongue. Rebbi Ḥanina ben Rebbi Abbahu said, in the book of Rebbi Meïr they found: a saying about Duma , “a saying about Domae , to me He called from Seïr . 21:11 . Since Seïr is the place of Edom, and Edom is the code name for Rome, the prophecy about Duma is taken as a prophecy about Rome. This paragraph is the introduction to the next one, referring to the second half of the verse, reassuring the people that the night coming from Seïr (the oppression by Rome) will come to an end. . Rebbi Joḥanan said, He called to me because of Seïr. Rebbi Simeon ben Laqish said, from where was He inimical to me, from Seïr. Rebbi Joshua ben Levi said, if a person asks you, where is your God? Tell him, in the great fortification at Rome. What is the reason? To me He called from Seïr . Chap. 14; Sifry Num. 84, 161; Ex. rabba 15(17 ). Rebbi Simeon ben Yoḥay stated: Every place to which Israel was exiled, the Divine Presence was exiled with them. They were exiled to Egypt and the Divine Presence was exiled with them. What is the reason? . 2:27 . Was I not revealed to your Father’s house when they were in Egypt, the house of Pharaoh? They were exiled to Babylon and the Divine Presence was exiled with them. What is the reason? . 43:14 . On your behalf I was sent to Babylon . They were exiled to Media and the Divine Presence was exiled with them. What is the reason? I installed My throne in Elam 49:38 . , but Elam is nothing else but Media as you are saying, when I was in the Capital city of Susa which is in the province of Elam . 8:2 . The identification is erroneous. . They were exiled to Ionia and the Divine Presence was exiled with them. What is the reason? I shall awake your sons, Zion, over your sons, Ionia . 9:13 . . They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? . 21:11 , 12 . The previous paragraph is the introduction to this sermon. He calls to me from Se`ir: watchman, what time is it in the night? Israel said to Isaiah: our teacher Isaiah, what will lead us out from this night? He told them, wait until it will be asked. After he asked, he returned to them and they asked him, watchman, what time is it in the night? He said to them, the watchman said, there comes morning and also night. They said to him, and also night ? He told them, not as you understand it. But “morning” for the just ones, and “night” for the evildoers. “Morning” for Israel and “night” for the peoples of the world. They asked him, when? He said to them, any time you want, He wants: if you desire to ask, ask . They asked him, what obstructs? He told them, repentance: repent, come. 5(2 ); cf. Babli Sanhedrin 98a . Rebbi Aḥa in the name of Rebbi Tanḥum ben Rebbi Ḥiyya: If Israel would repent on one day, David’s son would immediately come. What is the reason? Today , if you will listen to His voice 95:7 . . 95[3]; cf. Babli Šabbat 118b . Rebbi Levi said, if Israel would keep one Sabbath following its rules, David’s son would immediately come. What is the reason? Moses said, eat it today, for Sabbath is this day to the Eternal . 16:25 . , etc. One day. And it says, by repentance and satisfaction you will be helped . 30:15 . The interpretation agrees with the interpretation in Targum Jonathan ben Uziel. . By keeping the Sabbath and staying put you will be freed.

אֵין שׁוֹאֲלִין אֶת הַגְּשָׁמִים אֶלָּא סָמוּךְ לַגְּשָׁמִים. רִבִּי יְהוּדָה אוֹמֵר הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חָג הָאַחֲרוֹן מַזְכִּיר וְהָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח הָרִאשׁוֹן מַזְכִּיר וְהָאַחֲרוֹן אֵינוֹ מַזְכִּיר. עַד אֵימָתַי שׁוֹאֲלִין. רִבִּי יְהוּדָה אוֹמֵר עַד שֶׁיַּעֲבוֹר הַפֶּסַח. רִבִּי מֵאִיר אוֹמֵר עַד שֶׁיֵּצֵא נִיסָן שֶׁנֶּאֱמַר וַיּוֹרֶד לָכֶם גֶּשֶׁם מוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן: אָמַר רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי יוּדָה שֶׁאָמַר מִשֵּׁם רִבִּי יוּדָה בֶּן בָּתִירָה. רִבִּי אָבוּן בְשֵׁם רִבִּי יוֹחָנָן. טַעֲם דְּרִבִּי יוּדָה כְּדֵי שֶׁיֵּצְאוּ הַמּוֹעֲדוֹת בְּטָל. מִפְּנֵי שֶׁהַטַּל סֵימָן יָפֶה לָעוֹלָם. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוּדָה. תַּמָּן הוּא אָמַר. הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁלְּחַג. הָאַחֲרוֹן מַזְכִּיר וְהָרִאשׁוֹן אֵינוֹ מַזְכִּיר. וְהָכָא הוּא אָמַר הָכֵין. חָדָא בְשֵׁם גַּרְמֵיהּ וְחָדָא בְשֵׁם רִבִּי יוּדָה בֶּן בָּתִירָה. וְלָא יָדְעִין הֵיי דָא בְשֵׁם גַּרְמֵיהּ וְהֶיידָא בְשֵׁם רִבִּי יוּדָה בֶּן בָּתִירָה. מִן מָה דְאָמַר רִבִּי יוֹחָנָן. הֲלָכָה כְרִבִּי יוּדָה שֶׁאָמַר מִשֵּׁם רִבִּי יְהוּדָה בֶּן בָּתִירָה. וְאָמַר רִבִּי אָבוּן בְשֵׁם רִבִּי יוֹחָנָן. טַעֲם דְּרִבִּי יוּדָה כְּדֵי שֶׁיֵּצְאוּ הַמּוֹעֲדוֹת בְּטָל. מִפְּנֵי שֶׁהַטַּל סֵימָן יָפֶה לָעוֹלָם. הָדָא אָמְרָה קַדְמִיָיתָא בְשֵׁם גַּרְמֵיהּ וְתִינְיָיתָא בְשֵׁם רִבִּי יוּדָה בֶּן בָּתִירָה. בְּעוֹן קוֹמוֹי. אוֹ נִימַר. כָּאן לְהַזְכִּיר כָּאן לַשְּׁאֵלָה. אֲמַר לוֹן. הֲלָכָה מָקוֹם שֶׁמַּזְכִּירִין שׁוֹאֲלִין. אָמַר רִבִּי יוֹסֵה לְרִבִּי חֲנַנְיָה אֲחוֹי דְּרַב הוֹשַׁעְיָה. נְהִיר אַתְּ כַּד הֲוִינָן קַיָימִין קוֹמֵי חָנוּתֵיהּ דְּרַב הוֹשַׁעְיָה חָבִיבָךְ. עָבַר רִבִּי זְעוּרָה וּשְׁאַלְנָן לֵיהּ וְאָמַר. עוֹד אֲנָא הִיא צְרִיכָה לִי. עָבַר רִבִּי יָסָא וּשְׁאַלְנָן לֵיהּ וְאָמַר. עוֹד אֲנָא הִיא צְרִיכָה לִי. וּבְסוֹפָהּ אַתְּ מְצַיֵית לֵיהּ וְאָמַר. לֹא שַׁנְיָיא. הֲלָכָה מָקוֹם שֶׁמַּזְכִּירִין שׁוֹאֲלִין. רִבִּי חִיָיה בַּר בָּא אֲתַא מִן צוֹר וְאָמַר מִן שְׁמֵיהּ דְּרִבִּי יוֹחָנָן. הֲלָכָה מָקוֹם שֶׁמַּזְכִּירִין שׁוֹאֲלִין. רִבִּי אָחָא דְרַשׁ בַּבֵית מִדְרָשְׁא. רִבִּי יִרְמְיָה דְרַשׁ בִּכְנִישְׁתָּא דְבוּלֵי. הֲלָכָה מָקוֹם שֶׁמַּזְכִּירִין שׁוֹאֲלִין. וְהָא תַנִּינָן. [בִּשְׁלשָׁה] בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. אָמַר רִבִּי תַנְחוּם בַּר חִיָיה. בִּשְׁעַת הַמִּקְדַּשׁ שַׁנֵי. תַּנֵּי אָמַר רִבִּי יוּדָה. לְפִי שֶׁבָּעוֹלָם הַזֶּה הַתְּבוּאָה עוֹשָׂה לְשִׁשָּׁה חֳדָשִׁים וְהָאִילָן עוֹשֶׂה לִשְׁנֵים עָשָׂר חוֹדֶשׁ. אֲבָל לְעָתִיד לָבוֹא הַתְּבוּאָה עוֹשָׂה לְחוֹדֶשׁ אֶחָד וְהָאִילָן עוֹשֶׂה לִשְׁנֵי חֳדָשִׁים. מַה טַעֲמֵיהּ. לָחֳדָשָׁיו יְבַכֵּר. רִבִּי יוֹסֵי אוֹמֵר. לְפִי שֶׁבָּעוֹלָם הַזֶּה הַתְּבוּאָה עוֹשָׂה לְשִׁשָּׁה חֳדָשִׁים וְהָאִילָן עוֹשֶׂה לִשְׁנֵים עָשָׂר חוֹדֶשׁ. אֲבָל לְעָתִיד לָבוֹא הַתְּבוּאָה עוֹשָׂה לַחֲמִשָּׁה עָשָׂר יוֹם וְהָאִילָן עוֹשֶׂה לְחוֹדֶשׁ אֶחָד. שֶׁכֵּן מָצָאנוּ שֶׁעָשָׂת הַתְּבוּאָה בִימֵי יוֹאֵל לַחֲמִשָּׁה עָשָׂר יוֹם וְקָרֵב הָעוֹמֵר מִמֶּנָּה. מַה טַעֲמֵיהּ. וּבְנֵי צִיּוֹן גִּילוּ וְשִׂמְחוּ בַּיי אֱלֹהֵיכֶם כִּי נָתַן לָכֶם אֶת הַמּוֹרֶה לִצְדָקָה וַיּוֹרֶד לָכֶם גֶּשֶׁם יוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן. מַה מְקַיֵים רִבִּי יוֹסֵה טַעֲמֵיהּ דְּרִבִּי יוּדָה לָחֳדָשָׁיו יְבַכֵּר. בְּכָל חוֹדֶשׁ וָחוֹדֶשׁ יְהֵא מְבַכֵּר.

MISHNAH: One asks for rain. only close to the rainy period. Rebbi Jehudah says, the one who stands before the Ark on the last holiday of Tabernacles and would not be importuned by rain. Since this is a holiday where nothing should be demanded from God, R. Jehudah must refer to the praise of God’s power to bring rain, not prayer asking for rain. , the last one service. mentions but the first one does not mention. On the first day of Passover, the first one mentions but the last one does not mention. Until when does one pray? Rebbi Jehudah says, until Passover has passed; Rebbi Meïr says, until Nisan has passed, as it is said2:23 . Since it may happen that all winter rains are concentrated in Nisan, one should not stop praying in Nisan even though late spring rain is very infrequent in Israel. , He will bring down for you rain, early rain and late rain, in the first {month}. HALAKHAH: Rebbi Joḥanan said, practice follows Rebbi Jehudah who said in the name of Rebbi Jehudah ben Bathyra. Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew, R. Abun’s statement must refer to Mishnah 2 , since in Mishnah 3 R. Jehudah requires a mention of rain in all Passover prayers. This conforms to actual practice. since dew is a good sign for the world. The argument of Rebbi Jehudah seems inverted. There he says, “the one who stands before the Ark on the last holiday of Tabernacles, the last one mentions but the first one does not mention;” and here he says so? One {Mishnah} in his own name, the other one in the name of Rebbi Jehudah ben Bathyra. But we do not know which one in his own name and which one in the name of Rebbi Jehudah ben Bathyra. Since “Rebbi Joḥanan said, practice follows Rebbi Jehudah who said in the name of Rebbi Jehudah ben Bathyra, and Rebbi Abun said in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew since dew is a good sign for the world,” this implies that the first one is in his own name, the second one in the name of Rebbi Jehudah ben Bathyra. They asked before him, or might we say, here to mention and there to ask for? He said to them, practice is that where one mentions one asks. Rebbi Yose said to Rebbi Ḥanania the brother1, Note 180 ). of Rav Hoshaia, do you remember when we were standing in front of your uncle Rav Hoshaia’s store, Rebbi Ze`ira passed by and we asked him, but he said, this is still problematic for me; Rebbi Yasa passed by and we asked him, but he said, this is still problematic for me. But at the end you heard from him: there is no difference; where one mentions one asks. Rebbi Ḥiyya bar Abba came from Tyre and said in the name of Rebbi Joḥanan, practice is that where one mentions one asks. Rebbi Aḥa preached in the house of study, Rebbi Jeremiah preached in the council synagogue, practice is that where one mentions one asks. But did we not state, “[on the third of] Marḥeshwan one asks for rain”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times. 6:2, Notes 87–88 . It was stated: Rebbi Jehudah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rebbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the ‘ Omer was brought from it. What is the reason? The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first {month} . How does Rebbi Yose satisfy Rebbi Jehudah’s reason, in its months it shall produce first fruits ? Every month it shall produce first fruits.

בִּשְׁלשָׁה בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר בְּשִׁבְעָה בוֹ חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג כְּדֵי שֶׁיַּגִּיעַ הָאַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת. מַתְנִיתָא דְרִבִּי מֵאִיר. דְּתַנֵּי. אֵי זֶהוּ זְמַנָּהּ שֶׁלְרְבִיעָה. רִבִּי מֵאִיר אוֹמֵר. הַבְּכִירָה בִשְׁלֹשָׁה וְהַבֵּינוֹנִית בְּשִׁבְעָה וְהָאֲפֵילָה בְשִׁבְעָה עָשָׂר. רִבִּי יוּדָה אוֹמֵר. הַבְּכִירָה בְּשִׁבְעָה וְהַבֵּינוֹנִית בְּשִׁבְעָה עָשָׂר וְהָאֲפֵילָה בְעֶשְׂרִים וּשְׁלֹשָׁה. רִבִּי יוֹסֵה אוֹמֵר. הַבְּכִירָה בְשִׁבְעָה עָשָׂר וְהַבֵּינוֹנִית בְּעֶשְׂרִים וּשְׁלֹשָׁה וְהָאֲפֵילָה בִשְׁלֹשִׁים יוֹם. שֶׁכֵּן מָצָאנוּ שֶׁאֵין הַיְּחִידִים מַתְחִילִין לְהִתְעַנּוֹת אֶלָּא בְרֹאשׁ חוֹדֶשׁ כִּסְלֵיו. אָמַר רִבִּי אַבָּמָרִי אָחוֹי דְרִבִּי יוֹסֵי. הַכֹּל מוֹדִים בְּשִׁבְעָה עָשָׂר שֶׁהוּא זְמַן כִּימָה לִשְׁקֹעַ. שֶׁבּוֹ יָרַד מַבּוּל לָעוֹלָם. מַה טַעַם. בַּיּוֹם הַזֶּה נִבְקְעוּ כָּל מַעְיְינוֹת תְּהוֹם רַבָּה. רִבִּי אַבָּא בַּר זְמִינָא רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. בִּשְׁלשָׁה בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. וְלָמָּה לֹא אָמַר. כְּרִבִּי מֵאִיר. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִף. כַּמָּה גְשָׁמִים יֵרְדוּ וִיהֵא אָדָם צָרִיךְ לְבָרֵךְ. רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. כַּתְּחִילָּה כְדֵי רְבִיעָה. וּבַסּוֹף כְּדֵי שֶׁיְּדוּחוּ פְנֵי הַקִּרְמִיד. רִבִּי יַנַּיי בֵירִבִּי יִשְׁמָעֵאל בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כַּתְּחִילָּה כְדֵי רְבִיעָה. וּבַסּוֹף כְּדֵי שֶׁתִּשְׁרֶה הַמְּגוּפָה. וְיֵשׁ מְגוּפָה נִשְׁרִית. אֶלָּא רוֹאִין אוֹתָהּ כְּאִילּוּ הִיא שְׁרוּיָיה. רִבִּי יוֹסֵה בְשֵׁם רַב יְהוּדָה רִבִּי יוֹנָה רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. כַּתְּחִילָּה כְדֵי רְבִיעָה. וּלְבַסּוֹף אֲפִילוּ כָּל שֶׁהוּא. רִבִּי יוֹסֵה בְשֵׁם רִבִּי זְעוּרָה. לְהֶפְסֵק תַּעֲנִית נֶאֶמְרָה. רִבִּי חִזְקִיָּה וְרִבִּי נָחוּם וְרַב אָדָא בַּר אִיכּוּמָא הֲווֹן יְתִיבִין. אָמַר רִבִּי נָחוּם לְרַב אָדָא בַּר אִיכּוּמָא. לֹא מִסְתַּבְּרָא לִבְרָכָה נֶאֶמְרָה. אֲמַר לֵיהּ. אִין. אֲמַר לֵיהּ. וְלָמָּה אָמַרְתָּ לֵיהּ אָכֵין. אֲמַר לֵיהּ. דְּהוּא נְהִיג בְּשִׁיטַּת רַבֵּיהּ. אָמַר רִבִּי מָנָא לְרִבִּי חִזְקִיָּה. מָנוּ רַבֵּיהּ. אֲמַר לֵיהּ. רִבִּי זְעוּרָא. אֲמַר לֵיהּ. [אַף] אֲנָן אָמְרִין. רִבִּי יוֹסֵה בְשֵׁם רִבִּי זְעוּרָה. לְהֶפְסֵק תַּעֲנִית נֶאֶמְרָה. רַב יְהוּדָה בַּר יְחֶזְקְאֵל אָמַר. הָכֵין הֲוָה יְחֶזְקֵאל אַבָּא מְבָרֵךְ עַל יְרִידַת גְּשָׁמִים. יִתְגַּדַּל יִתְקַדַּשׁ יִתְבָּרַךְ יִתְרוֹמַם שִׁמְךָ מַלְכֵּינוּ עַל כָּל טִיפָּה וְטִיפָּה שֶׁאַתְּ מוֹרִיד לָנוּ. שֶׁאַתְּ מַמְנִיעָן זוֹ מִזּוֹ. [שֶׁנֶּאֱמַר] כִּי יְגָרַע נִטְפֵי מָיִם יָזוֹקּוּ מָטָר לְאֵידוֹ. כְּמַה דְאַתְּ אָמַר וְנִגְרַע מֵעֶרְכֶּךָ. אָמַר רִבִּי יוּדָן אָבוֹי דְרִבִּי מַתַּנְיָה. וְלֹא עוֹד אֶלָּא שֶׁהוּא מוֹרִידָן בְּמִידָּה. [שֶׁנֶּאֱמַר] וּמַיִם תִּיכֵּן בְּמִידָּה. רִבִּי יוֹסֵה בַּר יַעֲקֹב סְלַק מְבַקְּרָה לְרִבִּי יוּדָן מוּגְדָּלַיָּא. עַד דְּהוּא תַמָּן נְחַת מִיטְרָא. שְׁמַע קָלֵיהּ אֲמַר. אֶלֶף אֲלָפִים אָנוּ חַיָיבִין לְהוֹדוֹת לִשְׁמָךְ מַלְכֵּינוּ עַל כָּל טִיפָּה וְטִיפָּה שֶׁאַתְּ מוֹרִיד לָנוּ. שֶׁאַתְּ גּוֹמֵל טוֹבָה לַחַיָיבִים. אֲמַר לֵיהּ. הָדָא מְנָן לָךְ. אֲמַר לֵיהּ. הָכֵין הֲוָה רִבִּי סִימוֹן רִבִּי מְבָרֵךְ עַל יְרִידַת גְּשָׁמִים. וְכַמָּה גְשָׁמִים יֵרְדוּ וִיהֵא בָהֶם כְּדֵי רְבִיעָה. מְלֹא כְלִי מַחֲזִיק שָׁלֹשׁ טְפָחִים. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר. בַּתְּחִילָּה טֶפַח. וּבַשְּׁנִיָיה טְפָחַיִים. וּבַשְּׁלִישִׁית שְׁלֹשָׁה טְפָחִים. תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. אֵין לָךְ טֶפַח שֶׁהוּא יוֹרֶד מִלְּמַעֲלָן שֶׁאֵין הָאָרֶץ מַַעֲלָה טְפָחַיִים כְּנֶגְדּוֹ. וּמַה טַעַם. תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִינּוֹרֶיךָ. אָמַר רִבִּי לֵוִי. הַמַּיִם הָעֶלְיוֹנִים זְכָרִים וְהַתַּחְתּוֹנִים נְקֵבוֹת. מַה טַעַם. תִּפְתַּח אֶרֶץ וְיִפְרוּ יֶשַׁע. תִּפְתַּח אֶרֶץ. כִּנְקֵיבָה הַזֹּאת שֶׁהִיא פוֹתַחַת לִפְנִי הַזָּכָר. וְיִפְרוּ יֶשַׁע. זוֹ פִרְיָיה וְרִבְיָיה. וּצְדָקָה תַצְמִיחַ. זוֹ יְרִידַת גְּשָׁמִים. אֲנִי יְהֹוָה בְּרָאתִיו. לְכָךְ בְּרָאתִיו. לְתִיקּוּנוֹ וּלְיִישׁוּבוֹ שֶׁלְעוֹלָם. רִבִּי אָחָא. וְתַנֵּי לָהּ בְשֵׁם רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. וְלָמָּה נִקְרָא שְׁמָהּ רְבִיעָה. שֶׁהִיא רוֹבַעַת אֶת הָאָרֶץ. רִבִּי חֲנִינָה בַּר יַקָּה בְשֵׁם רַב יְהוּדָה. שׁוֹרְשֵׁי חִיטָּה בּוֹקְעִין בָּאָרֶץ חֲמִשִּׁים אַמָּה. שָׁרְשֵׁי תְאֵינָה רַכִּין בּוֹקְעִין בַּצּוּר. אִם כֵּן מַה יַעֲשׂוּ שָׁרְשֵׁי חָרוּב וְשָׁרְשֵׁי שִׁקְמָה. אָמַר רִבִּי חֲנִינָה. אַחַת לִשְׁלֹשִׁים יוֹם הַתְּהוֹם עוֹלֶה וּמַשְׁקֶה אוֹתָהּ. מַה טַעַם. אֲנִי יי נוֹצְרָהּ לִרְגָעִים אַשְׁקֶנָּה. [תַּנֵּי. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר. מְלַמֵּד שֶׁאֵין הָאָרֶץ שׁוֹתָה אֶלָּא לְפִי חִיסּוּמָהּ.] תַּנֵּי. אִם הָיְתָה הַשָּׁנָה חֲסֵירָה נוֹתְנִין לָהּ חֶסְרוֹנָהּ. וְאִם לָאו הוֹלְכִין אַחַר סִידְרָהּ. דִּבְרֵי רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל. רִבִּי אוֹמֵר. לְעוֹלָם הוֹלְכִין אַחַר סִידְרָהּ. אִם הָיְתָה הַשָּׁנָה מְעוּבֶּרֶת הוֹלְכִין אַחַר עִיבּוּרָהּ. מִחְלְפָה שִׁיטָּתִיהּ דְּרִבִּי. תַּמָּן הוּא אָמַר. אַחַר סִידְרָהּ. וָכָא הוּא אָמַר. אַחַר עִיבּוּרָהּ. רִבִּי זְעוּרָה רִבִּי יָסָא רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק מַטֵּי בָהּ בְּשֵׁם רִבִּי יוֹחָנָן. לְבַסּוֹף נִצְרְכָה.

MISHNAH: On the Third of Marḥeshwan one prays for rain. Rabban Gamliel says on the Seventh of the month, fifteen days after Tabernacles, so that the last of the Jews may reach the river Euphrates. HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, 63a ; Tosephta 1:3 . “what is the time of rainfall? Rebbi Meïr says, the early one on the Third, the average one on the Seventh, and the late one on the Seventeenth. Rebbi Jehudah says, the early one on the Seventh, the average on on the Seventeenth, and the late one on the Twenty-third. Rebbi Yose said, the early one on the Seventeenth, the average one on the Twenty-third, and the late one on the Thirtieth day, since we find that particular people only start to fast on the New Moon of Kislev.” Rebbi Abbamari, the brother of Rebbi Yose, said: everybody agrees that the Seventeenth is the time for the pleiads to disappear59a . Babli Roš Haššanah 11b . , since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened . 7:11 . In the verse, the date is “the 17th day of the Second Month.” . Rebbi Abba bar Zamina, Rebbi Eleazar in the name of Rebbi Hoshaia: Practice follows him who says, “on the Third of Marḥeshwan one prays for rain”. And why did he not say, following Rebbi Meïr? There are Tannaim who switch. How9:3 (Notes 155–162 , ב ) and partially in Gen. rabba 13(16 ). much rain should fall that a man is required to recite a benediction? Rebbi Ḥiyya in the name of Rebbi Joḥanan: At the start, that it should fertilize, at the end that a brick should be soaked. Rebbi Yannai ben Rebbi Ismael in the name of Rebbi Simeon ben Laqish: At the start, that it should fertilize, at the end that the seal of the amphora should be soaked. Is the seal ever soaked? But it is as if it were soaked. Rebbi Yose in the name of Rav Jehudah, Rebbi Jonah, Rav Jehudah in the name of Samuel: At the start, that it should fertilize, at the end even a minimal amount. Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting9:3 , the statements are about aborting a fast announced in a drought. The implication is that the benediction, or alternative prayer as described in the next paragraph, is required if the amount of initial rainfall is of agricultural significance. . Rebbi Ḥizqiah, Rebbi Naḥum, and Rav Ada bar (Ikoma) <abimi>> is to be adopted here also. were sitting. Rebbi Naḥum said to Rav Ada bar (Ikoma) <abimi>: Is it not reasonable that this was said for the benediction; he answered: Yes. <rebbi Ḥizqiah said to rav ada bar (ikoma) <abimi>: Is it not reasonable that this was said for the interruption of fasting; he answered: Yes.> He said to him, why did you say “yes” here? He said to him, because he follows the argumentation of his teacher. Rebbi Mana asked Rebbi Ḥizqiah, who is his teacher? He said to him, Rebbi Ze`ira. He said to him, so we are saying: Rebbi Yose in the name of Rebbi Ze`ira: It was said for the interruption of fasting. Rav Jehudah bar Ezechiel said, so was my father Ezechiel used to recite for rainfall: May Your Name be magnified, sanctified, praised, and elevated, our King, for every drop that You bring down to us, and you make them refrain one from the other. [As it is said,] for He reduces water drippings; they combine as rain for a flood 36:27 . , as one says, the valuation will be reduced 27:18 . . Rebbi Yudan, the father of Rebbi Mattaniah, said, not only that, but He brings them down in measure, as it is said: Water He determined by measure 28:25 . .” Rebbi Yose bar Jacob went to visit Rebbi Yudan from Migdal. While he was there, rain started to come down and he heard his voice saying: Thousands of thousands we are obliged to thank Your Name, our King, for every drop that You bring down to us, for You do good things for the guilty ones. He said to him: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall. How much rain should fall that it is considered fertilizing13(13 ), Rebbi Meïr is reported to require that the rains penetrate the depth of the penetration of the ploughs̮hare (which is assumed to be three hand-breadths,) whereas R. Yehudah says that for dry earth, one handb̮readth was enough, for average ground two handb̮readths, and for well worked ground, three handb̮readths. If these are two equivalent formulations, then the text here has to be interpreted in the light of the text in Babli/Midrash: Not that R. Meïr requires a rainfall of three handb̮readths (10.8 inches) in one storm (or R. Yehudah rainfalls of 3.6, 7.2, 10.8 inches, respectively) but that the moisture has to penetrate the earth to the depth indicated. In that case, “dry earth” is simply the earth after the rainless summer months, average earth is the earth after the first winter storms, and well worked ground is the earth after an uninterrupted rain of seven days (the first, second, and third fertilizing periods in the language of Tosephta Taaniot 1:4). R. Simeon ben Eleazar seems to object to both R. Meïr and R. Yehudah because rain will make the ground water level rise by twice the amount of rain water; hence, moisture in the ground can come from below as well as from above. One must assume that in the Yerushalmi also the measurements are those of moist spots in the earth and not of rainfall in the modern sense. ? If it fills a vessel of three handb̮readths, the words of Rebbi Meïr. Rebbi Yehudah says, the first rainfall one handb̮readth, the second one two hand breadths, and the third one three handb̮readths. It has been stated: Rebbi Simeon ben Eleazar says, there is no handb̮readths that falls from above that the earth does not raise two handb̮readths towards it. What is the reason? The deep calls to the deep by the sound of Your water spouts 42:8 . Rashi explains in Babli Taanit that clouds also are called “deep”. The Targum to Ps . reads: The upper abyss calls to the lower abyss by the sound of the sprinkling of your channels (Rashi Ps . in Romance: tes canales. ) . Rebbi Levi said: The upper waters are male and the lower ones female. What is the reason? The earth shall open, they shall bear fruit of help speaking of rain. The Babli has two contradictory sermons in this matter. Rav Jehudah is reported in 6b that rain is the earth's husband because in Is. 55:10 it is said that rain makes the earth give birth, while Rebbi Abbahu (there and Berakhot 59b) says that a benediction is recited only if “the bridegroom goes towards the bride,” meaning that drops jump up from the earth towards the descending rain. [This is the traditional interpretation, given by Ashkenazic Rabbenu Gershom and North- African Rabbenu Hanan`el. Rashi, sensing the apparent contradiction to R. Levi’s statement, has a prosaic interpretation, that on both sides of the street the gutters will spout water one towards the other.] . The earth shall open , like a female who opens before a male; they should bear fruit of help , that is being fruitful and multiplying; and justice shall sprout, that is rainfall; I, the Eternal, did create it, for this purpose I created it, for the wellb̮eing of the world. Rebbi Aḥa stated it in the name of Rebbi Simeon ben Gamliel9:7 (Note 101), Nedarim 8:6 (Note 73 ). : Why is it called “fertilizing”? Because it impregnates the earth. 3:6, Notes 152–153 . Like the entire series here it seems that the origin is in Gen . rabba 13 . Rebbi Ḥanina bar Yaqqa in the name of Rav Jehudah“Rebbi Jehudah”. In the Genizah fragment published by M. Sokoloff (Jerusalem 1982), “… bar `Iqa, R. Berekhia in the name of Rebbi Jehudah.” : The roots of wheat split the earth to a depth of 50 cubits. The soft roots of a fig tree split rock. If this is so, what do the roots of the carob or the roots of the sycamore do? Rebbi Ḥanina fragment: R. Levi. said, once every thirty days the abyss wells up and drenches them. What is the reason? I, the Eternal, watch over it and water it in . 27:3 . .” [It has been stated: Rebbi Simeon ben Eleazar says, the earth drinks only according to its hardness.. rabba the name is as given here; in the Midrash prints R. Eleazar ben R. Simeon; in Berakhot R. Ismael ben Eleazar. ] “If the year was deficient, one makes up for the deficiency; otherwise one follows its order, the words of Rabban Simeon ben Gamliel. Rebbi says, one always follows its order. If the year was intercalary, one follows its intercalation.” The argument of Rebbi seems inverted. There he says, one follows its order. And here he says, after its intercalation. Rebbi Ze`ira, Rebbi Yasa, Rebbi Samuel ben Rav Isaac brings it in the name of Rebbi Joḥanan, this was needed for the end.

הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים הִתְחִילוּ הַיְחִידִים מִתְעַנִּין. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּיטָּה: אֵילּוּ הֵם הַיְּחִידִים. אֵילּוּ שֶׁהֵן מִתְמַנִּין פַּרְנָסִין עַל הַצִּיבּוּר. מִכֵּיוָן שֶׁהוּא מִתְמַנֶּה פַּרְנָס עַל הַצִּיבּוּר הוּא מִתְפַּלֵּל וְנַעֲנֶה. אֶלָּא מִכֵּיוָן שֶׁהוּא מִתְמַנֶּה פַּרְנָס עַל הַצִּיבּוּר וְנִמְצָא נֶאֱמָן כְּדַיי הוּא מַצְלַיָיא וּמִתְעַנְיָיא. חַד בַּר נַשׁ הֲוָה מַפִּיק מַעְשְׂרוֹי כְתִיקֻּנָן. אָמַר לֵיהּ רִבִּי מָנָא. קוּם אֱמוֹר בִּעַרְתִּי הַקּוֹדֶשׁ מִן הַבַּיִת. חַד בַּר נַשׁ אֲתַא גַבֵּי חַד מִן קְרִיבוֹי דְרִבִּי יַנַּיי. אֲמַר לֵיהּ. רִבִּי. זְכֵה עִימִּי. אֲמַר לֵיהּ. וְלָא הֲוָה לְאָבוּךְ פְּרִיטִין. אֲמַר לֵיהּ. לָא. אֲמַר לֵיהּ. גַּבִּיי אִינוּן מְפַקְדִּין. אֲמַר לֵיהּ. שְׁמָעִית עֲלֵיהוֹן דְּאִינּוּן [פָרְקוֹן]. אֲמַר לֵיהּ. כְּדַיי אַתְּ מַצְלַיָיא וּמִתְעַנְיָיא. אִיתְחֲמֵי לְרַבָּנִן. פַּלָּן חַמָּרָא יַצְלִי וּמִיטְרָא נְחַת. שַׁלְחוֹן רַבָּנִן וְאַיְיתוּנֵיהּ. אָמְרוּן לֵיהּ. מָה אוּמְנָךְ. אֲמַר לוֹן. חַמָּר אֲנָא. אָמְרוּן לֵיהּ. וּמַה טִיבוּ עֲבַדְתָּ. אֲמַר לוֹן. חַד זְמַן אוּגַרִית חַמְרִי לְחָדָא אִיתָה. וַהֲוָות בַּכְיָיה גַּו אִיסְרָטָה. וְאָמְרִית לָהּ. מַה לִיךְ. אָמְרָה לִי. בַּעֲלָהּ דְּהִיא אִיתְּתַא חֲבִישׁ וַאֲנָא בְעָיָיא מֵיחְמֵי מַה מֵיעֲבַד וּמַפְנִינֵיהּ. וְזָבְנִית חַמְרִי וְיָבִית לָהּ טִימִיתֵיהּ. וְאָמְרִית לָהּ. הָא לִיךְ. פְּנַיי בַּעֲלִיךְ וְלָא תַחַטִּיי. אָמְרִין לֵיהּ. כְּדַיי אַתְּ מַצְלַיָיא וּמִתְעַנְיָיא. אִיתְחֲמֵי לְרִבִּי אַבָּהוּ. פַּנְטֳקַקָּה יַצְלִי וַאֲתֵי מִיטְרָא. שְׁלַח רִבִּי אַבָּהוּ וְאַיְיתִיתֵיהּ. אֲמַר לֵיהּ. מָה אוּמְנָךְ. אֲמַר לֵיהּ. חָמֵשׁ עֲבֵירָן הַהוּא גוֹבְרָא עֲבִיד בְּכָל יוֹם. מוֹגַר זַנְיָיתָא. מְשַׁפֵּר תֵיַיטְרוֹן. מְעִיל מָנֵיהוֹן לְבָנֵי. מְטַפֵּחַ וּמְרַקֵּד קֳדָמֵיהוֹן. וּמַקִּישׁ בְּבַבּוּלִיָיא קֳדָמֵיהוֹן. אֲמַר לֵיהּ. וּמַה טִיבוּ עֲבַדְתָּ. אֲמַר לֵיהּ. חַד זְמַן הֲוָה הַהוּא גַבְרָא מַשְׁפַּר תֵיַיטְרוֹן. אֲתַת חָדָא אִיתָא וְקָמַת לָהּ חוֹרֵי עֲמוּדָא. בַּכְיָיה. וְאָמְרִת לָהּ. מַה לִיךְ. וְאָמְרָה לִי. בַּעֲלָהּ דְּהַהִיא אִיתְּתַא חֲבִישׁ וַאֲנָא בְעָיָא מֵיחְמֵי מַה מִעֲבַד וּמַפְנִינֵהּ. וְזָבְנִית עַרְסִי וּפְרוֹס עַרְסִי וְיָבִית לָהּ טִימִיתֵיהּ. וְאָמְרִית לָהּ. הָא לִיךְ. פְּנַיי בַּעֲלִיךְ וְלָא תֵיחַטִּיי. אֲמַר לֵיהּ. כְּדַיי אַתְּ מַצְלַיָיא וּמִתְעַנְיָיא. אִיתְחֲמֵי לְרַבָּנִן. חֲסִידָא דִכְפַר אִימִּי יַצְלִי וּמִיטְרָא נְחַת. סַלְקוֹן רַבָּנִן לְגַבֵּיהּ. אָמְרָה לֹון בְּנֵי בֵייתֵיהּ. בְּטוּרָא הוּא יְהִיב. נַפְקוֹן לְגַבֵּיהּ. אָמְרוֹן לֵיהּ. אַיְשַׁר. וְלָא אַגִּיבוֹן. יְתַב מֵיכוּל וְלָא אֲמַר לוֹן. אַתּוֹן כְּרֵיכִין. מִי עֲלַל עֲבַד חַד מוֹבַל דְּקִיסִּין וִיהַב גּוּלְתַא מְרוֹם מוּבְלָה. עֲאַל וַאֲמַר לִבְנֵי בֵייתֵיהּ. אִילֵּין רַבָּנִן הָכָא בָעֵיי נִיצְלֵי וִייחוֹת מִיטְרָא. וְאִין אֲנָא מַצְלִי וּמִטְרָא נְחַת גְּנַאי הוּא לוֹן. וְאִין לָא חִילּול שֵׁם שָׁמַיִם הוּא. אֶלָּא אַיתִיי אֲנָא וָאַתְּ נִיסוֹק וְנַצְלֵי. אִין נְחַת מִיטְרָא. אֲנָן אָמְרִין לוֹן. כָּבַר דְּעָבְדוֹן שְׁמַיָיא נִיסִּין. וְאִין לָא. אֲנָן אָמְרִין לוֹן. לֵית אֲנָן כְּדַיי מַצְלַיָיא וּמִתְעַנְיָיא. וְסָלְקוֹן וְצָלוֹן וּנְחַת מִיטְרָא. נְחַת לְגַבּוֹן. אֲמַר לוֹן. לָמָּה אִיטְרְפוֹן רַבָּנִן לְהָכָא יוֹמָא דֵין. אָמְרִין לֵיהּ. בָּעֵיי תַצְלִי וִייחוֹת מִיטְרָא. אֲמַר לוֹן. וְלִצְלוּתִי אַתּוֹן צְרִיכִין. כְּבָר דְעָבְדוּן שְׁמַיָיא נִיסִּין. אָמְרִין לֵיהּ. לָמָּה כַד הֲוִיתָה בְטוּרָא אָמְרִינָן לָךְ. אַיַּשֵּׁר. וְלָא אַגִּיבְתִּינוֹן. אֲמַר לוֹן. דַּהֲוִינָה עֲסִיק בִּפְעוּלּוּתִיי. מַה הֲוִינָה מַסְעַה דַעְתִּי מִן פְּעֻלּוֹתַי. אָמְרִין לֵיהּ. וְלָמָּה כַד יָתַבְתְּ לְמֵיכוּל לָא אֲמַרְתְּ לָן. אַיתּוֹן כְּרֵיכִין. אֲמַר לוֹן. דְּלָא הֲוָה גַבַּיי אֶלָּא פַלְחִי. מַה הֲוִינָא מֵימוֹר לְכוֹן בְּחַנְפִּין. אָמְרִין לֵיהּ. לָמָּה כַד דַּאֲתִית לְמֵיעוֹל יְהַבְתְּ גּוּלְתַה מְרוֹם מוּבְלָה. אֲמַר לוֹן. דְּלָא הֲוָות דִּידִי. שְׁאִילָה הֲוָות דְּנִיצְלִי בָהּ. מַה הֲוִינָא מְבַזְעָא יַתָהּ. אָמְרוּן לֵיהּ. וְלָמָּה כַד הֲוִוי אַתְּ בְּטוּרָא אִיתְּתָךְ לָבְשָׁה מָאנִין צָאִיָן. וְכַד דְּאַתְּ עֲלִיל מִן טוּרָא הִיא לָבְשָׁה מָאנִין נְקִיִין. אֲמַר לוֹן. כַּד דַּאֲנָא הֲוִי בְטוּרָא הִיא לָבְשָׁה מָאנִין צָאִיָין דְּלָא יִתֵּן בַּר נַשׁ עֵינוֹי עֲלָהּ. וְכַד דַּאֲנָא עֲלִיל מִן טוּרָא הִיא לָבְשָׁה מָאנִין נְקִיִין דְּלָא נִיתֵּן עִינַיי בְאִיתָא אוּחְרִי. אָמְרוּן לֵיהּ. יְאוּת אַתְּ מַצְלַיָיא וּמִתְעַנְיָיא. תַּנֵּי. מוּתָּר לוֹכַל עַד שֶׁיֵיאוֹר הַמִּזְרַח. דִּבְרֵי רִבִּי. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. עַד קְרִיאַת הַגֶּבֶר. מַה תַלְמוּד לוֹמַר עַד קְרִיאַת הַגֶּבֶר. יָשַׁן וְעָמַד אָסוּר. בְּשֶׁלֹּא הִתְנָה. אֲבָל אִם הִתְנָה מוּתָּר.

MISHNAH: When the Seventeenth of Marḥeshwan arrived without rainfall, particular people started to fast. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals of the Yerushalmi and reproduced here, identical to Maimonides’s autograph Mishnah, seems to imply that they were fasting every Monday and Thursday between Marḥeshwan 17 and Kislew 1. , and sexual intercourse. HALAKHAH: These are the particular people, those who were appointed overseers over the public. Because he was appointed overseer over the public he will be heard when he prays? But since he was appointed overseer over the public and found to be honest, he is worthy to pray and be heard. A person was tithing following the rules. Rebbi Mana said to him, stand up and say, I removed the sancta from the house . 26:13 . One has to explain that this happened during a prayer for rain, and R. Mana wanted him to recite the entire passage, ending with v. 15 : Look down from Your holy Place, from Heaven, and bless Your people Israel, and the Land which You gave us as You had sworn to our forefathers, a land flowing with milk and honey. . A person came to a relative of Rebbi Yannai and said to him: Rabbi, acquire merit with me. He said to him, did your father not have money? He answered, no. He told him, it is deposited with me. He told him, I heard about it that it was [repayment has סרקון, Arabic סרק “to steal”. The beggar did not want to take the money, either following the editio princeps because his father stole it, or following the corrector’s text in the ms. because it was not the father’s money since it came to the hand of the holder as repayment of a loan. The second version is preferable. (Cf. Peah 8:9, Šeqalim 5:6 Note 99 .) ]. He said to him, you are worthy to pray and be heard. It was seen by the rabbis, a certain donkey driver should pray and rain will come. The rabbis sent and brought him. They asked him, what is your profession? He said, I am a donkey driver. They asked him, what good deed did you do? He told them, once I rented out my donkey to a certain woman, and she was crying on the road. I asked her, what is your problem? She said to me, this woman’s husband is jailed and I have to see what to do to free him. I sold my donkey, gave her its value and told her, this is yours; free your husband and do not sin. They told him, you are worthy to pray and be heard. It was seen by Rebbi Abbahu, Pantokaka shall pray and rain will come. Rebbi Abbahu sent and brought him. He asked him, what is your profession? He told him, five sins this man commits every day. He rents out prostitutes, maintains the theater, brings their garments to the baths, claps his hands and dances before them, and plays cymbals and all printed editions depending on it. before them. They asked him, what good deed did you do? He told them, once I was maintaining the theater, when a woman came and stood behind a pillar, crying. I asked her, what is your problem? She said to me, this woman’s husband is jailed and I have to see what to do to free him. I sold my bed, and my bed-spread, gave her its value, and told her, this is yours; free your husband and do not sin. They told him, you are worthy to pray and be heard. It was seen by the rabbis that the pious man of Kefar-Immi shall pray and rain will come. The rabbis went up to him. His house-companion told them, he is working on the mountain. They went out to him. They said to him “much success” but he did not answer. He sat down to eat and did not invite them to partake. When he finished he made one load of firewood and put the coat on top of the load. He went and said to his house-companion, these rabbis here want us to pray that rain should fall. But if I shall be praying and rain would fall, it would be a shame for them, and if not it would be a desecration of the Name of Heaven. Therefore come, I and you shall go up and pray. If it will rain, we shall say to them, Heaven already did wonders; and if not, we shall say to them, we are not worthy to pray and be heard. They went up, prayed, and it rained. He descended to them and asked them, why did the rabbis trouble themselves here today? They said to him, we ask that you should pray that it rain. He answered them, do you need my prayer? Heaven already did wonders. They asked him, when you were on the mountain, we said to you “much success” but you did not answer us? He told them, I was occupied in my work and did not want to divert my thoughts from my work. They asked him, and when you sat down to eat, why did you not invite us to partake? He answered them, because I had with me only my portion. What could I say to you in flattery? They asked him, why when you finished you put the coat on top of the load? He told them, because it is not mine. It is borrowed so I could pray wearing it. Why should I denigrate it? They asked him, why while you were on the mountain your wife wore dirty clothing, but when you came from the mountain she wore clean clothing? He told them, while I was on the mountain your wife wore dirty clothing so no man should turn his eyes to her; but when I came from the mountain she wore clean clothing so I should not look at another’s wife. They told him, it is correct that you should be heard when praying. It was stated: “One is permitted to eat until the East is illuminated, the words of Rebbi. Rabban Simeon ben Gamliel says, until the cock calls.” What means “until the cock calls”? If he slept and awoke he is forbidden. That is, if he did not stipulate, but if he stipulated it is permitted.

הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵיו וְלֹא יָרְדוּ גְשָׁמִים בֵּית דִּין גּוֹזְרִין שָׁלשׁ תַּעֲנִיוֹת עַל הַצִּיבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה: אָמַר רִבִּי יוֹחָנָן. כָּל תַּעֲנִית שֶׁבֵּית דִּין גּוֹזִרִין לְהַפְסִיק אֵין עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת בָּם. אָמַר רִבִּי שְׁמוּאל בַּר רַב יִצְחָק. נִרְאִין דְּבָרִים בְּשֶׁגָּזְרוּ כְבָר שֶׁלֹּא לְהַפְסִיק. אֲבָל אִם גָּזְרוּ מִיַּד לְהַפְסִיק עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת בָּם. וְתַנֵּי כֵן. עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת כְּדַרִכָּן בְּתִשְׁעָה בְאַב [וּבְיוֹם הַכִּפּוּרִים] וּבְשָׁלֹֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת וּבְשָׁלֹֹשׁ הַשְּׁנִיּוֹת. אֲבָל בְּשֶׁבַע הָאַחֲרוֹנוֹת אֵינָן מִתְעַנּוֹת בָּהֶן. אַף עַל פִּי כֵן אִינָן מְנַהֲגוֹת עַצְמָן בְּתַפְנוּקִים אֶלָּא אוֹכְלוֹת וְשׁוֹתוֹת כְּדֵי קִיּיוּם הַוְולָד. לֹא בְּשֶׁגָּזְרוּ כְבָר שֶׁלָּא לְהַפְסִיק. אֲתַא רִבִּי בָּא בַּר זַבְדָּא רִבִּי יִצְחָק בַּר טֶבְלַיי בְשֵׁם רִבִּי יוֹחָנָן. וַאֲפֵילוּ גָזְרוּ מִיַּד לְהַפְסִיק אֵין עוֹבְרוֹת וּמֵינִיקוֹת מִתְעַנּוֹת בָּם.

MISHNAH: If the New Moon of Kislev came without rainfall the Court decrees three public fast-days. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals of the Yerushalmi and reproduced here, identical to Maimonides’s autograph Mishnah, seems to imply that they were fasting every Monday and Thursday between Marḥeshwan 17 and Kislew 1. , and sexual intercourse. HALAKHAH: Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt. Rebbi Samuel bar Rav Isaac said, this seems reasonable if they originally decided not to interrupt, but if they directly decided to interrupt, pregnant and nursing women have to fast. It was stated thus: “Pregnant and nursing women fast regularly on the Ninth of Av [and the Day of Atonement] concerns rabbinic fast-days only. and on the first and the second groups of fast-days. But on the seven last ones they do not fast; nevertheless they should not spoil themselves but eat and drink for the necessities of the child.” Does this not refer to the case that they decided originally not to interrupt explicitly states that women have to fast on fast-days which as a matter of course start in the evening. Babli 14a . ? Rebbi Abba bar Zavda, Rebbi Isaac bar Tevlai came in the name of Rebbi Joḥanan: Even if they directly decided to interrupt, pregnant and nursing women do not fast.

עָבְרוּ אֵילּוּ וְלֹא נַעֲנוּ בֵּית דִּין גּוֹזְרִין עוֹד שָׁלֹש תַּעֲנִיּוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִבְּעוֹד יוֹם וַאֲסוּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְּׁמִישׁ הַמִּטָּה וְנוֹעֲלִין אֶת הַמֶּרְחֲצָאוֹת. רִבִּי זְעוּרָה בְשֵׁם רַב יִרְמְיָה. הָעוֹשֶׂה מְלָאכָה בְתַעֲנִית צִיבּוּר כְּעוֹשֶׂה מְלָאכָה בְיוֹם הַכִּיפּוּרִים. מַה טַעַם. קַדְּשׁוּ צוֹם קִרְאוּ עֲצָרָה. וְהָא תַנֵּי. הַלַּיְלָה מוּתָּר וְהַיּוֹם אָסוּר. אָמַר רִבִּי זְעוּרָה. קִיְימָהּ אַבָּא בַּר יִרְמְיָה. אִסְפוּ עָם. מִשְּׁעַת אֲסִיפַת עַם. נַשְׁיָיא (דִנְהִיגָן) [דִנְהִגִין] דְּלָא לְמֵיעֲבַד עוֹבְדָא בְפוּקֵי שׁוּבְתָא אֵינוֹ מִנְהָג. עַד דְּיִתְפְּנֵי סִידְרָא מִנְהָג. בַּתְּרִיָיא וּבַחֲמִשְׁתָּא אֵינוֹ מִנְהָג. עַד דְּיִתְפַּנֵּי תַעֲנִיתָא [מִנְהָג]. בְּיוֹמָא דַעֲרוּבְתָא אֵינוֹ מִנְהָג. מִן מִנְחָה וּלְעֵיל [מִנְהָג]. בְּיוֹמָא דְיַרְחָא מִנְהָג. אָמַר רִבִּי זְעוּרָה. נַשְׁיָיא דִנְהִגָן דְּלָא לְמִישְׁתַּיָיא מִן דְּאָב עֲלִיל מִנְהָג. שֶׁבּוֹ פָּסְקָה אֶבֶן שְׁתִיָיה. מַה טַעֲמָא כִּי הַשָּׁתוֹת יֵהָרֵסוּן. אָמַר רִבִּי חִינְנָא. כָּל הַדְּבָרִים מִנְהָג. אָעִין דְּשֵׁיטִּין הֲווּן בְּמִגדַּל צְבָעַיְיא. אָתוּן וּשְׁאָלוּן לְרִבִּי חֲנַנְיָה חֲבֵרֵהוֹן דְּרַבָּנִן. מָהוּ מֵיעֲבֲד בְּהוֹן עֲבִידָא. אָמַר לָהֶן. מִכֵּיוָן שֶׁנָּהֲגוּ אֲבוֹתֵיכֶם בָּהֶם בְּאִיסּוּר אַל תְּשַׁנּוּ מִנהַג אֲבוֹתֵיכֶם נוּחֵי נֶפֶשׁ. רִבִּי לָעְזָר בְּשֵׁם רִבִּי אָבוּן. כָּל דָּבָר שֶׁהוּא מוּתָּר וְהוּא טוֹעֶה בוֹ בְאִסּוּר נִשְׁאַל וּמַתִּירִין לוֹ. וְכָל דָּבָר שֶׁהוּא יוֹדֵעַ בוֹ שֶׁהוּא מוּתָּר וְהוּא נוֹהֵג בּוֹ בְאִיסּוּר נִשְׁאַל וְאֵין מַתִּירִין לוֹ. בִּרְחִיצָה. זְעוּרָה בַּר חָמָא יוֹסֵי בְּרֵיהּ דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. בְּתַעֲנִית צִיבּוּר מַרְחִיץ יָדָיו וּפָנָיו [וְרַגְלָיו] כְּדַרְכּוֹ. בְּתִשְׁעָה בְאַב מַרְחִיץ יָדָיו וּמַעֲבִירָן עַל פָּנָיו. בְּיוֹם הַכִּיפּוּרִים מַרְחִיץ יָדָיו וּמְקַנְּחָן בְמַפָּה וּמַעֲבִיר אֶת הַמַּפָּה עַל פָּנָיו. רִבִּי יוֹנָה תָרִי מַרְטוּטָה וִיהַב לָהּ תּחוֹת כַדָּה. וְהַא תַנֵּי. אֵין בֵּין תִּשְׁעָה בְאַב לְתַעֲנִית צִיבּוּר אֶלָּא אִיסּוּר מְלָאכָה. בְמָקוֹם שֶׁנָּהֲגוּ. הָיָה הוֹלֵךְ אֵצֶל רַבּוֹ אוֹ אֵצֶל בִּתּוֹ וְעָבַר בַּיָּם אוֹ בַנָּהָר אֵינוֹ חוֹשֵׁשׁ. נִיטַּנְּפוּ רַגְלָיו מַטְבִּילָן בַּמַּיִם וְאֵינוֹ חוֹשֵׁשׁ. הוֹרֵי רִבִּי בָּא כָּהֵין תַּנָּיָיא. הוֹרֵי רִבִּי אָחָא בְּבָא מִן הַדֶּרֶךְ וְהָיוּ רַגְלָיו קִיהוֹת עָלָיו שֶׁמּוּתָּר לְהַרְחִיצָם בַּמַּיִם. תַּנֵּי. אָבֵל וּמְנוּדֶּה שֶׁהָיוּ מְהַלְּכִין בַּדֶּרֶךְ מוּתָּרִין בִּנְעִילַת סַנְדָּל. לִכְשֶׁיְּבוֹאוּ לָעִיר יַחֲלוֹצוּ. וְכֵן בְּתִשְׁעָה בְאַב וְכֵן בְּתַעֲנִית צִיבּוּר. בְּסִיכָה. כְּהָדָא דְתַנֵּי. בַּשַּׁבָּת בֵּין סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג בֵּין סִיכָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. בְּיוֹם הַכִּיפּוּרִים בֵּין סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג בֵּין סִיכָה שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג אָסוּר. בְּתִשְׁעָה בְאַב וּבְתַעֲנִית צִיבּוּר סִיכָה שֶׁהִיא שֶׁלְתַּעֲנוֹג אָסוּר. שֶׁאֵינָהּ שֶׁלְתַּעֲנוֹג מוּתָּר. וְהָא תַּנֵּי. שָׁוַות סִיכָה לִשְׁתִיָיה לְאִיסּוּר וּלְתַשְׁלוּמִין אֲבָל לֹא לָעוֹנֵשׁ. בְּיוֹם הַכִּיפּוּרִים לְאִיסּוּר אֲבָל לֹא לָעוֹנֵשׁ. וְהָא תַנֵּי. לֹא יְחַלְּלוּ. לָרַבּוֹת אֶת הַסָּךְ וְאֶת הַשּׁוֹתֶה. אָמַר רִבִּי יוֹחָנָן. לֵית כָּאן סָךְ. אָמַר רִבִּי אַבָּמָרִי. אִין לֵית כָּאן סָךְ לֵית כָּאן שׁוֹתֶה. דִּלֹֹֹכֵן דָּבָר שֶׁהוּא בָא מַחְמַת שְׁנֵי לָאוִין מִצְטָרֵף. מְנַיִין שֶׁהוּא מְחוּוָּר בַּעֲשֵׂה. רִבִּי לָעְזָר בְשֵׁם רִבִּי סִימַיי. וְלֹא נָתַתִּי מִמֶּנּוּ לְמֵת. מָה נָן קַיָימִין. אִם לְהָבִיא לֹו אָרוֹן וְתַכְרִיכִין. דָּבָר שֶׁהוּא מוּתָּר לַחַי. לַחַי הוּא אָסוּר. לֹא כָל שֶׁכֵּן לָמֵת. אֵי זֶהוּ דָבָר שֶׁהוּא מוּתָּר לַחַי וְאָסוּר לָמֵת. הֲוֵי אוֹמֵר. זוֹ סִיכָה. בִּנְעִילַת סַנְדָּל. תַּנֵּי. כָּל אֵילּוּ שֶׁאָמְרוּ אֲסוּרִין בִּנְעִילַת סַנְדָּל. יָצָא לַדֶּרֶךְ נוֹעֵל. הִגִּיעַ לְכַרַךְ חוֹלֵץ. וְכֵן בְּאָבֵל וְכֵן בִּמְנודֶּה. אִית תַּנָּיֵי תַנֵּי. יוֹצְאִין בְּאִנְפִּילִיָּא בְּיוֹם הַכִּיפּוּרִים. אִית תַּנָּיֵי תַנֵּי. אֵין יוֹצְאִין. אָמַר רַב חִסְדָּא. מָאן דְּאָמַר. יוֹצְאִין. בְּאִנְפִּילִיָּא שֶׁלְבֶּגֶד. מָאן דְּאָמַר. אֵין יוֹצְאִין. בְּאִנְפִּילִיָּיא שֶׁלְעוֹר. רִבִּי יִצְחָק בַּר נַחְמָן סְלַק גַּבֵּי רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּלֵילֵי צוֹמָא רַבָּא. נְפַק לְגַבֵּיהּ לְבִישׁ סוֹלְיָיסֵיהּ. אָמַר לֵיהּ. מָהוּ הָכֵין. אָמַר לֵיהּ. אַיסְתְּנֵיס אָנִי. רִבִּי יְהוֹשֻׁעַ בַּר נַחְמָן סְלַק גַּבֵּי רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי בְּלֵילֵי תַעֲנִיתָה. נְפַק לְגַבֵּהּ לְבוּשׁ סוֹלְיָיסֵיהּ. אָמַר לֵיהּ. מָהוּ הָכֵין. אָמַר לֵיהּ. אַיסְתְּנֵיס אָנִי. רִבִּי שַׁמַּי חֲמוּנֵיהּ נְפַק לְבִישׁ סוֹלְיָיסֵיהּ בְּלֵילֵי תַעֲנִיתָה. חַד תַּלְמִיד מִן דְּרִבִּי מָנָא הוֹרֵי לְחַד מִן קְרִיבוֹי דִנְשִׂיָיא לְמִילְבּוֹשׁ סוֹלְיָיסֵיהּ. אֲמַר לֵיהּ. מִן הָדָא. דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. דְּרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. אַיסְתְּנֵיס אֲנִי. בְּתַשְׁמִישׁ הַמִּיטָּה. אִיתָא חֲמִי. בִּרְחִיצָה אָסוּר. בְּתַשְׁמִישׁ הַמִּיטָּה לֹא כָל שֶׁכֵּן. תִּיפְתָּר בְּמָקוֹם שֶׁאֵין טוֹבְלִין אוֹ קוֹדֶם עַד שֶׁלֹּא הִתְקִין עֶזְרָא טְבִילָה לְבַעֲלֵי קֶרִיִּין. רִבִּי יַעֲקֹב בַּר אַחָא רִבִּי אִימִּי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. אֵין קֶרִי אֶלָּא מִתַּשְׁמִישׁ הַמִּיטָּה. רַב חוּנָה אָמַר. אֲפִילוּ רָאָה עַצְמוֹ נִיאוֹת בַּחֲלוֹם. הֲווֹן בָּעֵיי מֵימַר. וּבִלְבַד מֵאִשָּׁה. רִבִּי יוֹנָה וְרִבִּי יוֹסֵה תְּרֵיהוֹן אָמְרִין. אֲפִילוּ מִדָּבָר אַחֵר. תַּמָּן תַנִּינָן. יוֹם הַכִּיפּוּרִים אָסוּר בַּאֲכִילָה וּבִשְׁתִיָיה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּיטָּה. וְתַנֵּי עֲלָהּ. בַּעֲלֵי קֶרִיִּין טוֹבְלִין כְדַרְכָּן בְּצִינְעָה בְיוֹם הַכִּיפּוּרִים. לֵית הָדָא פְלִיגָא עַל רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. פָּתַר לָהּ בְּמִי שֶׁשִּׁימֵּשּׁ מִיטָּתוֹ מִבְּעוֹד יוֹם וְשָׁכַח וְלֹא טָבַל. וְהָא תַנֵּי. מַעֲשֶׂה בְּירִבִּי יוֹסִי בֶּן חֲלַפְתָּא שֶׁרָאוּ טוֹבֵל אוֹתוֹ בְּצִינְעָה בְיוֹם הַכִּיפּוּרִים. אִית לָךְ מֵימַר עַל אוֹתוֹ הַגּוּף הַקָּדוֹשׁ בְּשׁוֹכֵחַ. רִבִּי יוּדָה בַּר פָּזִי רִבִּי חָנִין בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. נֹחַ בִּכְנִיסָתוֹ לַתֵּיבָה נֶאֶסְרָה לוֹ תַשְׁמִישׁ הַמִּיטָּה. מַה טַעַם. וּבָאתָ אֶל הַתֵּיבָה אַתָּה וּבָנֶיךָ וְאִשְׁתְּךָ וּנְשֵׁי בָנֶיךָ אִתָּךְ. וּבִיצִיאָתוֹ הוּתְּרָה לוֹ תַשְׁמִישׁ הַמִּיטָּה. מַה טַעַם. צֵא מִן הַתֵּיבָה אַתָּה וְאִשְׁתְּךָ וּבָנֶיךָ וּנְשֵׁי בָנֶיךָ אִתָּךְ. אָמַר רִבִּי חִיָיה בַּר בָּא. לְמִשְׁפְּחוֹתֵיהֶם יָצְאוּ מִן הַתֵּבָה. עַל יְדֵי שֶׁשִּׁימְרוּ יַחַסֵיהֶן זָכוּ לְהִינָּצֵל מִן הַתֵּיבָה. תֵּדַע לָךְ שֶׁהוּא כֵן. דְּתַנִּינָן. חַם כֶּלֶב וְעוֹרֵב קִילְקְלוּ מַעֲשֵׂיהֶן. חַם יָצָא מְפוּחָם. כֶּלֶב יָצָא מְפוּרְסָם בְּתַשְׁמִישׁוֹ. עוֹרֵב יָצָא מְשׁוּנֶּה מִן הַבִּרְיוֹת. אָמַר רִבִּי אָבוּן. כָּתוּב בְּחֶסֶר וּבְכָפָן גַּלְמוּד. בְּשָׁעָה שֶׁאַתְּ רוֹאֶה חִסָּרוֹן בָּא לָעוֹלָם עֲשֵׂה אִשְׁתְּךָ גַּלְמוּדָה. אָמַר רִבִּי לֵוִי. כָּתוּב וּלְיוֹסֵף יוּלָּד שְׁנֵי בָנִים. אֵימָתַי. בְּטֶרֶם תָּבוֹא שְׁנַת הָרָעָב. תַּנֵּי בְשֵׁם רִבּי יְהוּדָה. תְּאֵיבֵי בָנִים מְשַׁמְּשִׁין מִיטּוֹתֵיהֶן. אָמַר רִבִּי יוֹסֵי. וּבִלְבַד יוֹם שְׁטָּבְלָה.

MISHNAH: If these passed without rainfall the Court decrees three supplementary public fast-days. They eat and drink while it is daylight and are forbidden work, washing, anointing, wearing sandals, and sexual intercourse. In addition, one closes the bath houses. HALAKHAH: Rebbi Ze`ira in the name of Rav Jeremiah: He who does work on a public fast-day is like one who does work on the Day of Atonement. What is the reason? Sanctify a fast-day, call an assembly 2:15 . . But was it not stated, the night is permitted but the day forbidden? Rebbi Ze`ira said, Abba bar Jeremiah confirmed it; assemble the people 2:16 . , at the time of the popular assembly. 4:1, Notes 28–37 . If women use not to work after the end of the Sabbath, it is no {legitimate} usage; until the end of the seder it is {legitimate} usage. On Monday and Thursday, vol. 1, p. 483, §6.) , it is no {legitimate} usage, to the end of the fast-day prayers it is [{legitimate} usage]. On the day of the willow twigs it is not {legitimate} usage, after afternoon prayers it is [{legitimate} usage]. On the day of the New Moon it is {legitimate} usage. Rebbi Ze`ira said, if women use not to weave from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist. What is the reason? For the woofs will be torn down . 11:3 . If read as the foundations will be torn down it is appropriate for the anniversary of the destruction of the Temple. . Rebbi Ḥinena said, everything they made dependent on usage. There were acacia trees in Migdal Ṣevaya) cut for this purpose by Jacob and his sons when they travelled to Egypt [ Gen . rabba 94(4 ).] . They came and asked Rebbi Ḥanania, the colleague of the rabbis, may one use them for work? He told them, since your ancestors used to treat them as forbidden, do not change the usage of your deceased ancestors. Rebbi Eleazar in the name of Rebbi Abun. In any case which is permitted but in error he treats it as forbidden, if he asks they will permit him. But in any case where he knows that it is permitted but he has the usage to treat it as forbidden, if he asks they will not permit him. “Washing”. Ze`urah bar Ḥama, Yose the son of Rebbi Joshua ben Levi in the name of Rebbi Joshua ben Levi: On a public fast-day one washes as usual his face, hands, and feet. On the Ninth of Av one washes his hands and moves them over his face. On the day of Atonement one washes his hands, dries them with a towel, and moves the towel over his face. Rebbi Jonah moistened a rag and put it under the water pitcher. But did we not state that there is no difference between a public fast and the Ninth of Av except the prohibition of work at places where they were used to it? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry Babli 77b , Tosephta 4:5. . If his feet were dirtied he immerses them in water and does not worry. Rebbi Abba instructed following this Tanna. Rebbi Aḥa instructed that one who comes from the road and his feet are dulled, he may wash them in water. It was stated: A mourner and one in the ban15b. on a trip are permitted leather shoes. When they come to the town they shall take them off. The same applies to a public fast and the Ninth of Av. , it is shortened from the main source Ma`aser Šeni 2:1 (Notes 28–35), and Šabbat 9, Notes 122–127 . “Anointing.” As it was stated: On the Sabbath both anointing for pleasure and anointing not for pleasure are permitted. On the Day of Atonement, both anointing for pleasure and anointing not for pleasure are forbidden. On the Ninth of Av and public fasts, anointing for pleasure is forbidden but anointing not for pleasure is permitted. But it was stated: Anointing is equal to drinking regarding prohibition and reparation but not punishment. On the Day of Atonement regarding prohibition but not punishment But was it not stated, they shall not desecrate . 22:15 . The verse refers to the non-Cohen who “eats” holy food in error. Babli Niddah 32a . , to include him who anoints or drinks? Rebbi Joḥanan said, there is no “anoints” there. Rebbi Abba Mari said, if there is no “anoints” there is no “drinks”. For if it were not so, do matters combine which come from two different prohibitions is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegitimately ate and drank heave he should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing. ? From where that there is a clear commandment is needed to subsume drinking under eating, it is incomprehensible that for inadvertently eating and drinking together on the Day of Atonement one should be responsible only for one sacrifice since in that case, one infringes on two separate biblical prohibitions and should be liable for two separate sacrifices. Similarly, if one illegitimately ate and drank heave he should be liable for two separate fifths. Since in both cases the Mishnah treats eating and drinking together, the verse cannot express a separate status for drinking; the addition of anointing and drinking is rabbinic interpretation but not biblical law and there is no reason to exclude anointing. ? Rebbi Eleazar in the name of Rebbi Simai: Nor did I give from it to the dead . 26:14 . . Where do we hold? If not to bring a casket or shrouds for him, would this be permitted for the living? Since this is forbidden for the living, therefore certainly for the dead. What is permitted to the living but forbidden to the dead? This implies that this is anointing. 302. Second Tithe must be consumed; no other use is authorized.. . “Wearing shoes”. It was stated: In all cases where they said that one may not wear shoes, when he departs on a trip he puts them on, when he arrives at a walled city he takes them off; this includes the mourner and the person in the ban15b. The Yerushalmi version is quoted by Or zarua §277. . There are Tannaim who state, one goes in slippers(pl/) “felt slippers”. on the day of Atonement; and there are Tannaim who state, one does not. Rav Ḥisda said, he who said one goes, in textile slippers, and he who said one does not go, in leather slippers12:1, Note 35 , Babli Yebamot 102b . . Rebbi Isaac bar Naḥman visited Rebbi Joshua ben Levi in the night of the Great Fast; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. Rebbi Samuel bar Naḥman visited Rebbi Joshua ben Levi in the night of a fast day; he came to him wearing laced shoes. He asked him, what is this? He answered, I am asthenic. They saw Rebbi Shammai walking in the night of a fast day in laced shoes. A student of Rebbi Mana instructed a relative of the Patriarch to wear laced shoes. He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi Joshua ben Levi said, I am asthenic. 12(22), 1994, pp. 43ff. “And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations, the prohibition of washing should imply the prohibition of sexual relations without the need to spell it out. ? Explain it that it was a place where one does not immerse oneself, or before Ezra instituted immersion for people having had an emission. 3:4 (Notes 167–168 ) which is the original source. Rebbi Jacob bar Aḥa, Rebbi Yasa in the name of Rebbi Joshua ben Levi.: Qeri is only from sexual intercourse. Rav Huna said, even if he saw himself enjoying in his dream. They wanted to say, only from a woman. Rebbi Jonah and Rebbi Yose both say, even from something else. There, we did state: “On the Day of Atonement eating, drinking, washing, anointing, wearing shoes, and sexual relations, are forbidden”? And it was stated in that respect: Men with qeri immerse themselves secretly in their normal way on the day of Atonement4:5 and Babli 88a the reading is: “Men with qeri (emission of semen) immerse themselves normally on Yom Kippur”; one speaks of a full immersion and “in secret” is not mentioned. The Tosephta is Babylonian formulation. . Does this not contradict Rebbi Joshua ben Levi? Explain it if he had intercourse on the previous day and forgot and did not immerse himself. But it was stated: It happened that one saw Rebbi Yose bar Ḥalaphta immersing himself secretly on Yom Kippur. Can you say about that holy body that he forgot text. ? 31(17), Tanḥuma Noaḥ 11 , with different name traditions. Also in A the attributions are different. Rebbi Jehudah bar Pazi, Rebbi Ḥanin in the name of Rebbi Samuel bar Rav Isaac: On his entrance to the Ark Noe was forbidden sexual relations. What is the reason? You shall come into the Ark, you, your sons, your wife, and your sons’ wives . 6:18 . . On his exit sexual relations were permitted to him. What is the reason? Leave the Ark, you, your wife, your sons, and your sons’ wives with you . 8:16 . . Rebbi Ḥiyya bar Abba said, by their families they left the Ark . 8:19 . ; since they refrained from their relations they merited to be saved from the Deluge. You may know that it is so since we stated108b . , Ham, the dog, and the raven misbehaved. Ham exited charcoal colored. The dog exited public in his relations. The raven exited different from the creatures. Rebbi Abun Abbin. said, it is written, in want and hunger infertile 30:3 . . If you see that want comes into the world make your wife infertile108b . . Rebbi Levi said, to Joseph were born two sons . 41:50 . , when? Before the start of the year of famine . It was stated in the name of Rebbi Jehudah: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself27a . .

עָבְרוּ אֵילּוּ וְלֹא נַעֲנוּ בֵּית דִּין גּוֹזְרִין עוֹד שֶׁבַע שֶׁהֵן שְׁלשׁ עֶשְׂרֵה תַּעֲנִיּוֹת עַל הַצִּבּוּר. וּמַה אֵילּוּ יְתֵרוֹת עַל הָרִאשׁוֹנוֹת שֶׁבָּאֵילּוּ מַתְרִיעִין וְנוֹעֲלִין אֶת הַחֲנוּיוֹת. בַּשֵּׁנִי מַטִּין עִם חֲשֵׁיכָה וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת: רִבִּי יוּדָן בִּרֵיהּ דְּרִבִּי חָמָא דִּכְפַר תְּחָמִין. כִּבְתוֹךְ אַרְבָּעִים שֶׁעָשָׂה מֹשֶׁה בָהָר. אָמַר רִבִּי יוֹסֵה. עַל שֵׁם שֶׁאֵין מַטְרִיחִין עַל הַצִּיבּוּר יוֹתֵר מִדַּאי. אָמַר רִבִּי חִיָיה בַּר בָּא. שֶׁאִם הָיוּ שְׁנֵי דְבָרִים כְּגוֹן עֲצִירַת גְּשָׁמִים וְגוֹבַיי מַתְרִיעִין עֲלֵיהֶן. וְלָמָּה בָאִילֵּין תַּרְתֵּין מִילַּיָיא. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בָּאִילֵּין תַּרְתֵּין מִילַּיָיא שִׁיעָרַיָיה רַבֵּיי. וּבַשֵּׁנִי מַטִּין עִם חֲשֵׁיכָה. פּוֹתֵחַ אֶחָד וְנוֹעֵל אֶחָד. וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. מַה. פּוֹתֵחַ אֶחָד וְנוֹעֵל אֶחָד אוֹ פוֹתֵחַ אֶת שְׁנֵיהֶם.

MISHNAH: If these passed without rainfall the Court decrees seven supplementary public fast-days for a total of thirteen. Additional to the prior ones on these one blows horns and locks the stores. On Mondays one relaxes at nightfall; on Thursdays they are permitted because of the honor of the Sabbath. HALAKHAH: Rebbi Yudan son of Rebbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain. Rebbi Yose said, because one does not excessively impose on the community. Rebbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both. And why for these two occasions? Rebbi Yose ben Rebbi Abun said, for these two cause prices to increase. “On Mondays one relaxes at nightfall,” he opens one wing and locks the other. “On Thursdays they are permitted.” How? He opens one wing and locks the other, or he opens both?

עָבְרוּ אֵילּוּ וְלֹא נַעֲנוּ מְמַעֲטִין בְּמַשָּׂא וּמַתָּן בְּבִנְיָין וּבִנְטִיעָה בְּאֵירוּסִין וּבְנִישּׂוּאִין וּבִשְׁאֵילַת שָׁלוֹם בֵּין אָדָם לַחֲבֵרוֹ כִּבְנֵי אָדָם הַנְּזוּפִין לַמָּקוֹם. הַיְחִידִים חוֹזְרִין וּמִתְעַנִּין עַד שֶׁיֵּצֵא נִיסָן. יָצָא נִיסָן וְיָרְדוּ גְשָׁמִים סִימַן קְלָלָה שֶׁנֶּאֱמַר הֲלוֹא קְצִיר חִטִּים הַיּוֹם. אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הָדָא דַתְּ אָמַר בְּבִנְיָין שֶׁלְשִׂמְחָה. אֲבָל אִם הָיָה כוֹתְלוֹ גּוֹהֶה סוֹתְרוֹ וּבוֹנֶיהוּ. שְׁמוּאֵל אָמַר. כּוֹתְלָא דְגָנַאי בֵיהּ. רִבִּי בָּא בַּר כֹהֵן אָמַר קוֹמֵי רִבִּי יָסָא רִבִּי אָחָא בְשֵׁם רִבִּי יַעֲקֹב בַּר אִידִי. אָסוּר לְאָרֵס אִשָּׁה בְעֶרֶב שַׁבָּת. הָדָא דְאַתְּ אָמַר. שֶׁלֹּא לַעֲשׂוֹת סְעוּדַת אֵירוּסִין. הָא לְאָרֵס יְאָרֵס. שְׁמוּאֵל אָמַר. אֲפִילוּ בְתִשְׁעָה בְאַב יְאָרֵס. שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר. מִחְלְפָה שִׁיטָּתֵיהּ דִּשְׁמוּאֵל. תַּמָּן הוּא אָמַר. אֱלֹהִים מוֹשִׁיב יְחִידִים בַּיְתָה. בְּמֹאזְנַיִם לַעֲלוֹת הֵמָּה מֵהֶבֶל יָחַד. וָכָא הוּא אָמַר הָכֵין. אֶלָּא שֶׁלֹּא יְקַדְּמֶנּוּ אַחֵר בִּתְפִילָּה. אֲפִילוּ כֵן לֹא קַיְימָה. (בִּשְׁאֵילַת שָׁלוֹם) [הֲלָכָה ט׳.] לֹא כֵן תַּנֵּי. אֵין שׁוֹאֲלִין בִּשְׁלוֹם חֲבֵירִים בְּתִשְׁעָה בְאַב. אֲבָל מֵשִׁיבִין אֶת הָהֶדְיוֹטוֹת בְשָׂפָה רָפָה. לְיָמִים שֶׁבֵּנְתַיִים נִצְרְכָה. יָצָא נִיסָן הַגְּשָׁמִים סִימַן קְלָלָה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וּבִלְבַד נִיסָן שֶׁלְתְּקוּפָה. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. הָדָא דַתְּ אֲמַר. בְּשְׁלֹּא יָרְדוּ לָהֶן גְּשָׁמִים מִכְּבָר. אֲבָל אִם יָרְדוּ לָהֶם גְּשָׁמִים מִכְּבָר סִימָן בְּרָכָה הֵן.

MISHNAH: If these passed without rainfall one decreases commercial activity, building, planting, preliminary and definitive marriage, and greetings between people, as persons reprimanded by the Omnipresent. Particular people continue to fast up to the end of Nisan. If it rained after the end of Nisan it is a sign of curse as it is said, is today not harvest of wheat . 12:17 , where Samuel invokes summer rain as a sign of Divine displeasure about the people’s demand for a king. ? HALAKHAH: Rebbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it. 12:17 , where Samuel invokes summer rain as a sign of Divine displeasure about the people’s demand for a king. . Samuel said, the wall were he sleeps. 1:1 (Notes 34–42 ), Yom Tov 5:2 (Notes 65ff .) Rebbi Abba bar Cohen said before Rebbi Yose: Rebbi Aḥa in the name of Rebbi Jacob bar Idi: A man may not preliminarily marry on a Friday. That means, to make an engagement feast. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There18b. , he says, God puts singles in a house ; To rise on scales; they all are of vapor! . 68:6 ; 62:10. This means that marriages are pre-ordained in Heaven. ( Lev. rabba 29(5 ).) And here, he says so2a , Sanhedrin 22a . ? That means, that he should not forestall him in prayer. Even so, it would not be permanent. (Greetings) [Halakhah 9:] Was it not stated: “One does not greet fellows on the Ninth of Av, but one answers common people in a soft manner“? It is needed for the days in between. “After the end of Nisan it is a sign of curse.” Rebbi Yose ben Rebbi Abun said, only after a Nisan of equinox. Rebbi Samuel ben Rav Isaac said, this you are saying if it did not rain earlier. But if it rained earlier it is a sign of blessing.