MISHNAH: From when does one mention the Power of rains [In the second benediction of the Amidah 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 [The last holiday is the eighth day of Tabernacles which follows the seven days of dwelling in huts when one returns to dwell in houses.] . Rebbi Joshua said, since rain during Tabernacles is not a sign [Greek σημεῑον.] of blessing [This also is Maimonides’s version. In the Babli “a sign of curse”, since rain (in Israel) during Tabernacles is a sign that Heaven is not interested in the Jews sitting in huts.] , 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 [If the intent only is to refer to the winter months, the prayer could be said 12 months a year.] .
HALAKHAH: “From when does one mention the Power of rains,” etc. The reason of Rebbi Eliezer, because these four kinds [The 4 kinds of plants to be waved on Tabernacles, cf. Sukkah Chapters 3–4. Babli 2b.] grow on water, they become attorneys [Greek παράκλητος.] 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 [In this case, by showing through the absence of rain that the service of the Jews is agreeable to Heaven.] that he asks his [sustenance] [Corrector’s text, overwriting the scribe’s which probably was פרס, “reward”.] from him? Another explanation. The slave asks for his reward only close to the time when his reward is due [In this version, R. Joshua would have preferred to start mentioning rain only at the presumed beginning of the rainy season.] . It was stated [Babli 2b.] : 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 earlier opinion is that given in the Mishnah, the latter that of the baraita.] . 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 [In the Mishnah he designates the eighth day of Tabernacles; his opinion in the baraita 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 [While weaving 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 [Since the first prayer on the eighth day is the evening prayer, there seems to be no reason for R. Joshua to wait until the second prayer in the morning, which is the third after the start of the day.] ? 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 [For R. Joshua it would have been better to start mentioning rain in the evening prayer but this turns out to be not practicable.] . 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 [At a place where there is public worship with a quorum of ten adults, no individual may recite his Musaf-Amidah 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 [He seems to hold that private prayers are not dependent on public worship even in places where organized synagogue worship is held regularly.] ? 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 [On the first day of Passover, when one stops mentioning rain after the morning prayers, every individual is free to mention dew in the benediction celebrating God’s power but not obliged to do it (in the Galilean rite.) This conforms to Mishnah 2 which requires that one stop mentioning rain on Passover but does not require starting to mention dew.] . But what you are saying is: it is forbidden for the individual to mention before the public reader mentions rain [In the fall, where Mishnah 2 requires that the mention of rain be initiated by the public reader of the second Amidah of the last holiday of Tabernacles.] . If they rise for prayer it is as if the public reader mentioned it [The public is required to mention rain in their silent prayer whether or not the reader notified them.] .
[This and the following paragraphs are reproduced in Berakhot5:2 (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 Berakhot5:2, 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 [Hos. 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 Sanhedrin11:8 (Note 117), Babli Rosh Hashshanah31a, Sanhedrin97a.] .
It is written [1K. 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 [In Berakhot 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 [1K. 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 totally [A minority opinion of R. Aqiba (Mishnah Nedarim9:6) 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 [1K. 17:20.] . Rebbi Judah ben Pazi said, about one who stole a doctor’s bag [Greek νάρθηξ, a plant (Ferula communis), 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? [Is. 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. [R. Tanḥum from Edrei explains the difficult phrase, it will fell Netherworlds, 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, Ketubot111a,111b).] ”
[This paragraph explains the reasons of those who say that Elijah’s prediction that there would be no dew never came true.] 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 [Ps. 110:4.] . And it is written there [Ps. 110:3.] , you have the dew of your youth. Rebbi Judah ben Pazi said, by a will [Greek διαθήκη.] I gave it to Abraham: God may give you from the dew of Heaven [Gen. 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 [Micah5:6. 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 [Babli 3b.] : 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 [And does not mention the dew which he needs, but mentions the rain out of season.] to one who does not pray and does not take it easy [Who prays neither for dew, nor for rain, nor for winds, and therefore does not slight anything.] . “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” [The ninth benediction where in winter one prays for rain, Mishnah Berakhot5:2.] , 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 [The request for rain is made only in the rainy season, “under duress” when rain is urgently needed. The mention of rain in the second benediction already starts “under easy circumstances” around the time of the fall equinox, some weeks before rain is needed. The benediction “He Who hears prayer” is the last of the middle benedictions, #15 (in Babylonia #16) on weekdays.] , 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 start [As a tannatic statement, this has precedence over the statement of Rav Ḥuna. How can Rav Ḥuna present his statement about power of rains? [The Babli, Berakhot29a, 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 [Brother of the Amora R. Yose of the fourth generation. In the Berakhot 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 [If he forgot either prayer for or mention of rain, and realizes his omission at the end of the Amidah.] ? Just as Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: On the day of the New Moon [When the day has to be mentioned in “Temple service”, the first of the last three benedictions; cf. Berakhot4:1 Note 90.] , if he had moved his feet [During Amidah it is forbidden to move one’s feet since the angels do not move their feet (Berakhot1:1, 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 [Otherwise, he returns to “He Who hears prayer.”] .
At Nineveh [This is not Biblical Niniveh but Naveh in the center of the Bashan plateau, see Demay2:1 (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 [Babli 14b.] . They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer [Since if one fasts for rain one must pray for rain in one’s Amidah.] . 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 [Six additional benedictions that the reader inserts in the public prayer of fast days for rain, as explained in Mishnah 2:2–10. Rebbi Yose implies that even a local fast for rain is a public fast.] . 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 Ḥuna [In Berakhot4:4 Note 212; Babli 31a.] , a private person asks for his personal needs in “He Who hears prayer,” and these are his needs [Here ends the parallel in Berakhot. 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] [There is no difference in meaning between the texts of the (scribe) and the [corrector], even though the scribe’s text seems more appropriate. Since it was stated in the paragraph before the last that the Amidah 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 [In the Babli 4b this is quoted as opinion of the Galilee trained Rav (a little more in detail, that on the 8 day of Tabernacles one mentions rain only for musaf 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 [His name, as was his father’s, was Ḥananiah ben Ḥananiah; two generations of posthumous sons. One avoids the mention of this unlucky circumstance by circumlocution. He was one of Samuel’s ancestors.] says, in the Diaspora [This may mean either Babylonian in general or Nahardea, presumed residence of King Jojachin, in particular. From the Babli 10a one understands that all of Iraq is included, from Nisibis to the Persian gulf.] they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother [Babli 10a.] . 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 [The standard commentators emend the text, switching the places of inside and outside the Land. This switch is unjustified. It is stated that in Babylonia uniformly one starts praying for rain on the 20th of November, 60 days after the fall equinox, but in the Land of Israel the different dates for starting to pray for rain given in Mishnah 4 are matters of local need or local usage (denied in the Babli 10a).] . 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 [Greek σημεῑον.] of blessing [This also is Maimonides’s version. In the Babli “a sign of curse”, since rain (in Israel) during Tabernacles is a sign that Heaven is not interested in the Jews sitting in huts.] , 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 [Since the last sentence of the last Mishnah in this Chapter notes that in Palestine summer rain is a curse.] ?
“They said to him, if that is so, one should always mention it [Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement.] .” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted [The argument is not about the prayer text of the Amidah 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 [Is. 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 [Jer. 30:7.] . Rebbi Joshua said to him, but is it not written, gratis you were sold and not by money you will be redeemed [Is. 52:3. Not by money, but by repentance. The argument is switched between RR. Eliezer and Joshua in the Babli, Sanhedrin97b.] ? How does Rebbi Eliezer deal with this? Repentance, as you are saying, a bundle of money he took in his hand [Prov.7:20. In the Babli, Sanhedrin96b, 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 [Is. 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 [Deut. 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 [Babli Sanhedrin98a.] . 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 [Dan. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times.] , Rebbi Eliezer withdrew [Since this prophecy is unconditional. Babli Sanhedrin98a.] .
Israel were redeemed from Egypt for five reasons. [Because of the term,] [Corrector’s addition, to be deleted.] because of tribulation, because of entreaty, because of the merit of the Fathers, because of repentance, because of the term [The predetermined date for their rescue, Gen. 15:13.] . That is what is written [Ex. 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 [Pseudo-Jonathan (Ex. 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 [Deut. 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 [Ps. 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 was used to gossip about other people, which is sinful behavior.] . He came before Rebbi Joḥanan who sent him before Rebbi Ḥanina. The latter [His instructions for repentance of gossipers are a matter of controversy between his sons in Babli Arakhin15b. ] told him, go, examine yourself, and study Torah, as it is written [Prov. 15:4.] , the tree of life [Which customarily is identified with the Torah (Prov. 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 [Reading רוֹמֵי ”Romae”.] , to me He called from Seïr [Is. 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 [Because of the oppression by Rome, God is calling to His people even without their repentance.] . Rebbi Simeon ben Laqish said, from where was He inimical to me, from Seïr [This is the opposite of R. Joḥanan’s interpretation. Because of the bad behavior of the People, Rome is an organ of divine retribution.] . Rebbi Joshua ben Levi said, if a person asks you, where is your God? Tell him, in the great fortification [Since in his time, at the start of the military anarchy, Rome was not fortified, the reference must be to the seat of the Roman government. Greek χάραξ “palisades”.] at Rome. What is the reason? To me He called from Seïr [If this is the introduction to the next paragraph it means that in his time the most important Jewish diaspora was in Rome.] .
[Babli 29a; Mekhilta dR. Ismael Bo Chap. 14; Sifry Num.84, 161; Ex. rabba15(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? [1S. 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? [Is. 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 [Jer.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 [Dan. 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 [Sach. 9:13.] . They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? [Is. 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.
[Slightly differently and in the name of R. Levi Cant. rabba5(2); cf. Babli Sanhedrin98a.] 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 [Ps.95:7.] . [Midrash Ps.95[3]; cf. Babli Šabbat118b.] 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 [Ex. 16:25.] , etc. One day. And it says, by repentance and satisfaction you will be helped [Is. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.] . By keeping the Sabbath and staying put you will be freed.
MISHNAH: One asks for rain [In contrast to the mention of God’s power to bring rain (Mishnah 1), which is recited in the part of the Amidah which is pure praise and recited daily, prayer asking for rain is different and part only of the weekday Amidah.] only close to the rainy period. Rebbi Jehudah says, the one who stands before the Ark on the last holiday of Tabernacles [The Eighth day which is a separate holiday, where one does not sit in the sukkah 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 [The reader of the musaf service.] mentions but the first one [The reader of the morning service.] 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 [As explained in Note 101, R. Jehudah prescribes stopping the praise for rain at the start of the Passover festival; in Mishnah 2 he does not indicate a time for stopping the prayer.] ? Rebbi Jehudah says, until Passover has passed; Rebbi Meïr says, until Nisan has passed, as it is said [Joel2:23. 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 [Since R. Jehudah’s statement in Mishnah 2 contradicts his statement in Mishnah 3, only one of them may be followed in practice. R. Joḥanan notes that the one which will be determined not to represent R. Jehudah’s personal opinion will be actual practice.] . Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew [Since in Mishnah 2 R. Jehudah holds that in all Passover prayers except the first two one mentions dew but not rain in the second benediction of the Amidah, 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 [Greek σημεῑον.] for the world.
The argument of Rebbi Jehudah seems inverted. There [Mishnah 2.] 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 [Mishnah 3.] 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 [“First” here must refer to Mishnah 3, “second” to Mishnah 2. Only Mishnah 2 is practice. Babli 4b.] .
They asked before him [R. Joḥanan.] , or might we say, here to mention and there to ask for [One stops mentioning rain on the first day of Passover but continues to pray for rain all intermediate days of the holiday.] ? He said to them, practice is that where one mentions one asks [If one stops the praise for rain one also has to stop the prayer. From the following it is clear that for R. Joḥanan and his students this also applies to fall; one has to start praying for rain immediately in the night following the last day of Tabernacles. Accepted in the Babli 4b for dwellers in the Holy Land.] . Rebbi Yose said to Rebbi Ḥanania the brother [From the following it is obvious that one has to read “son of Rav Hoshaia’s brother” (cf. Šabbat1, 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 [The date when best to start praying for rain.] 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 [Mishnah 4.] , “[on the third of] [The corrector’s addition reproduces the start of Mishnah 4. It is possible that the scribe’s text correctly gives the argument. The exact date of the start of the prayer for rain is in dispute, but all opinions concur that one only starts in the second month of the year, whereas R. Joḥanan requires starting during the first month, in the evening prayers of Tishre 23.] Marḥeshwan one asks for rain”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times [In Temple times one had to let people return safely from Jerusalem to their homes in Egypt, Palestine, or Syria. But after the destruction of the Temple everybody stayed at home and one is able to combine mention and prayer also in the fall.] .
[This is copied from Šeqalim6:2, 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} [Joel 2:23] . How does Rebbi Yose satisfy Rebbi Jehudah’s reason, in its months it shall produce first fruits? Every month it shall produce first fruits.
MISHNAH: On the Third of Marḥeshwan [The eighth Month of the year, counting from Nisan.] 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 [Then he is in Mesopotamia where rains start only at the end of November; he is not hindered by rains falling near the coast of the Meditteranean.] .
HALAKHAH: The Mishnah is Rebbi Meïr’s, as it was stated, [Babli 6a, Nedarim63a; 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 [The 30th day after the first of Marḥeshwan, which may be the first of Kislev.] , since we find that particular people [The community leaders start to fast in a year of drought; Mishnah 5. In the Tosephta this is formulated as a statement of R. Yose, contradicting Mishnah 5.] 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 disappear [Since the pleiads are visible only in summer. Cf. Babli Berakhot59a. Babli Roš Haššanah11b.] , since on it the Deluge came over the world. What is the reason? On this day all sources of the deep abyss were opened [Gen. 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” [Denied in the Babli, 6a.] . And why did he not say, following Rebbi Meïr? There are Tannaim who switch [The tradition of names here, in the Tosephta and the Babli is not beyond dispute.] .
How [The text almost to the end of the Halakhah also appears in Berakhot9:3 (Notes 155–162, ב) and partially in Gen. rabba13(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 [If in a year of drought a public fast was proclaimed and before the start of the fast it rained, everybody agrees that the fast is cancelled if the rain has agricultural use. (This is the only criterion known to the Babli, 25b.) If one started to fast, one interrupts the fast according to one of the criteria “at the end”.] , that it should fertilize, at the end that a brick should be soaked [That a brick should become soft from the rain. The Arabic dictionary translates קרמיד by “(fired) brick, roof tile; plaster of Paris.”] . 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 [Are these statements only phrases which hide the fact that a fast for rain which has started is never interrupted? The fast will be interrupted for a real downpour.] ? 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 fasting [Even though the question was asked about the benediction required by Mishnah Berakhot9:3, 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> [The name <used in <i>Berakhot] > 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. [Added from ב, needed but missing here because of homeoteleuton.] <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 [He is Rav Jehudah, frequently mentioned in both Talmudim.] 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 [Differently in the Babli 6b.] . [As it is said,] for He reduces water drippings; they combine as rain for a flood [Job36:27.] , as one says, the valuation will be reduced [Lev.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 [Job28:25.] .” 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 [R. Yose bar Jacob to R. Yudan from Magdala.] : 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 fertilizing [The root רבע of רְבִיעָה may mean either “to lie down”, as an Aramaism parallel to Hebrew רבץ, or it may have the same sexual connotation as the synonym שכב. Therefore רְבִיעָה either may be interpreted as the rain which “lies down” on the earth and moistens it for agricultural use or as “fertilizing”. There are two parallel traditions, both of Galilean origin. The text here is almost identical with Tosephta 1:4. In the Babli (25b) and the Yerushalmi source Gen. rabba13(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 [Tosephta 1:4.] : 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 [Ps.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 [The verse starts: "The heavens should pour down from high, and the skies should flow with justice," 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 Gamliel [This is the end of Rebbi Simeon ben Eleazar’s text in Tosephta 1:4. In the Babli 6b, this passage appears as a statement of the Amora Rebbi Abbahu. The statement also is quoted in Ševi`it9:7 (Note 101), Nedarim8:6 (Note 73).] : Why is it called “fertilizing”? Because it impregnates the earth.
[This paragraph also is copied in Avodah zarah3:6, Notes 152–153. Like the entire series here it seems that the origin is in Gen. rabba13.] Rebbi Ḥanina bar Yaqqa in the name of Rav Jehudah [In all readable sources of Gen. rabba“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 [Which grow on hard soil unfit for agriculture.] ? Rebbi Ḥanina [In the Gen. rabba 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 [The desirable vineyard.] and water it in [Is. 27:3.] .” [It has been stated: Rebbi Simeon ben Eleazar says, the earth drinks only according to its hardness. [Corrector’s addition from the parallel sources. In the ms. sources of Gen. rabba the name is as given here; in the Midrash prints R. Eleazar ben R. Simeon; in Berakhot R. Ismael ben Eleazar.] ]
[Tosephta 1:2. There the name tradition is switched. From the Yerushalmi text, practice follows Rebbi.] “If the year was deficient, one makes up for the deficiency [If the lunar year makes the fall festivals early in the solar year, one waits with praying for rain until two weeks after the fall equinox, in order not to pray for unnatural acts of nature. Following Rebbi one starts early in Marḥeshwan, irrespective of the solar date.] ; 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 [The month after the intercalary, the second Adar, as well as the first two weeks of Nisan, always are a time to pray for rain. One stops only on the 15th of Nisan, irrespective of the solar date.] .
MISHNAH: When the Seventeenth of Marḥeshwan arrived without rainfall, particular people [As described in the Halakhah.] started to fast. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals [During daylight time when they were fasting. “Sandals” stand here for any leather shoes. Any of these fast-days are either Monday or Thursday. The Babli version is “started to fast three fast-days.” The version in the editio princeps 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 [The classical Arabic vocalization is פִרנָאס “village head”. The Babli 10a/b admits only rabbis worthy to be appointed to public office.] 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 [Which not may people did.] . Rebbi Mana said to him, stand up and say, I removed the sancta from the house [Deut. 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 [By giving me alms.] . He said to him, did your father not have money [And you are barred from taking alms.] ? He answered, no. He told him, it is deposited with me. He told him, I heard about it that it was [repayment [It is not known what the original text of the scribe was. The editio princeps 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. Peah8:9, Šeqalim5:6 Note 99.)] ]. He said to him [Depending on the interpretation of the previous sentence, the pious party should be the leader in prayers for rain.] , you are worthy to pray and be heard.
It was seen by the rabbis [In a dream.] , a certain donkey driver should pray [Be the reader in the services, described in Chapter 2, of a public fast for rain as described in Mishnah 6. This service contains parts reserved for the reader alone.] 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 [To bribe the jailer.] . I sold my donkey, gave her its value [Greek τιμή.] 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 [Greek παντόκακος, “all bad”.] 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 [Usually gentile slaves.] , maintains the theater [Greek θέατρον.] , brings their garments to the baths, claps his hands and dances before them, and plays cymbals [Greek βαβούλια (Liebermann.) The Hebrew word is misspelled in the editio princeps and all printed editions depending on it.] before them [Either the customers of his bordello or the public in the theater.] . 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.
[Like in the preceding paragraphs the pure Aramaic of the text shows that this is suggested text of sermons. A very similar story is told in the Babli 23a/b of Abba Ḥilkiah the son of Onias the circle-drawer, a mythical holy man from Hasmonean times.] 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 [His wife.] 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 [They took her dirty clothing as a sign that she was impure having her period and were taken aback noticing suddenly that she was pure without any purification.] ? 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 [Discussion of Mishnaiot 5 and 6, the daytime fasts. Parallel texts are Tosephta 1:6, Babli 12a/b. In the Babli sources the author is not Rabban Simeon ben Gamliel but R. Eleazar ben R. Simeon and no stipulation which allows eating after a night’s sleep is accepted.] : “One is permitted to eat until the East is illuminated, the words of Rebbi. Rabban Simeon ben Gamliel says, until the cock calls [Approximately astronomical dawn.] .” 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.
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 [During daylight time when they were fasting. “Sandals” stand here for any leather shoes. Any of these fast-days are either Monday or Thursday. The Babli version is “started to fast three fast-days.” The version in the editio princeps 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 [“Interrupt” means that one stops eating before sundown on the day preceding the fast; this refers to the three fast-days (Monday, Thursday, and Monday) mentioned in Mishnah 7 and the seven mentioned in Mishnah 8.] . Rebbi Samuel bar Rav Isaac said, this seems reasonable if they originally decided not to interrupt [The fast-days mentioned in Mishnaiot 5, where it is understood that women do not fast, and Mishnah 6, where women are not mentioned. The fasting on these days essentially means missed lunch.] , 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] [Corrector’s addition; out of place since the baraita concerns rabbinic fast-days only.] and on the first and the second groups [Mentioned in Mishnaiot 6 and 7.] 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 [Since the baraita 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 [Denied in the Babli.] .
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 [Following the rules of the Day of Atonement.] . In addition, one closes the bath houses [The thermal baths.] .
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 [Joel2:15.] . But was it not stated, the night is permitted but the day forbidden [Babli 14a.] ? Rebbi Ze`ira said, Abba bar Jeremiah [In the Babli 13b: Rav Jeremiah bar Abba.] confirmed it; assemble the people [Joel2:16.] , at the time of the popular assembly.
[This text is from Pesaḥim4:1, 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 [The additional prayer at the end of the evening service at the end of the Sabbath.] it is {legitimate} usage. On Monday and Thursday [Which were common fast-days of the pious in Palestine (cf. L. Ginzberg, Genizah Studies in Memory of Doctor Solomon Schechter, 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 [The Seventh Day of Tabernacles. Since the following day is a holiday, it is appropriate that the preparations be finished by the time of the afternoon prayers.] 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 [Between the first and the tenth of Av.] from the start of Av it is {legitimate} usage, for the šetiah stone stopped to exist [The stone in the Holiest of Holies in the Temple.] . What is the reason? For the woofs will be torn down [Ps. 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 [Since by a Galilean tradition the Tabernacle was built in the desert from perfect logs of acacia wood (Mimosa nilotica L.) cut for this purpose by Jacob and his sons when they travelled to Egypt [Gen. rabba94(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 [Even though all sources have R. Eleazar in the name of …, it must be … in the name of R. Eleazar.] . 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 [Since he intentionally accepted an unnecessary stringency, it has the status of a vow.] .
[The fast instituted to mourn the destruction of the Temple.] “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 [Since he intentionally accepted an unnecessary stringency, it has the status of a vow.] one washes as usual his face, hands, and feet. On the Ninth of Av [The fast instituted to mourn the destruction of the Temple.] 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 [He soaked the rag before the start of the Day of Atonement, squeezed it and let it dry somewhat during the night so that the next morning it should be somewhat moist but not dripping.] . 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 [There were places where the community had adopted the rule that one did not work on the Ninth of Av. Nowhere was this extended to all fast days in years of drought.] ? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry [On a day where washing was rabbinically forbidden. Yoma 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 ban [Any weekday of the year the mourner and the person in the ban are forbidden to wear leather shoes. The person in the ban has to follow these rules if he ever wants to have the ban lifted. Babli Mo`ed Qaṭan15b.] 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 [For everybody.] .
[This text is not only copied in Yoma, it is shortened from the main source Ma`aser Šeni2:1 (Notes 28–35), and Šabbat9, 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 [Referring to illegal use of heave and dedicated food by non-Cohanim and its replacement by 5/4 of the value taken.] . On the Day of Atonement regarding prohibition but not punishment [The only biblical prohibitions on the Day of Atonement are eating, drinking, and working. The other two, anointing and sexual relations, are rabbinic and not subject to biblical punishment.] But was it not stated, they shall not desecrate [Lev. 22:15. The verse refers to the non-Cohen who “eats” holy food in error. Babli Niddah32a.] , 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 [If the verse in Lev. 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 [If the verse in Lev. 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 [Deut. 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 [Cf. Sifry Deut. 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 ban [Babli Mo`ed qaṭan15b. The Yerushalmi version is quoted by Or zarua§277.] . There are Tannaim who state, one goes in slippers [Latin impilia, -ium(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 slippers [Yebamot12:1, Note 35, Babli Yebamot102b.] . Rebbi Isaac bar Naḥman visited Rebbi Joshua ben Levi in the night of the Great Fast [The day of Atonement.] ; he came to him wearing laced shoes [A leather sole with a textile upper part held together by laces.] . He asked him, what is this? He answered, I am asthenic [Greek ʼασθενής. Since the rules of not wearing leather shoes are rabbinic, they are waved for health reasons.] . Rebbi Samuel bar Naḥman visited Rebbi Joshua ben Levi in the night of a fast day [A rabbinic 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 [Without a medical condition which would justify waving the rules.] . He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi Joshua ben Levi said, I am asthenic.
[From here on there exists a much shortened version in an Ashkenazi ms. (A) published by J. Sussman, Kobez al Yad12(22), 1994, pp. 43ff.] “And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations [Since the Day of Atonement is a day of prayer and by an institution of Ezra prayer was forbidden after sexual relations before immersion in a miqweh, 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. [This text to the end of the paragraph is also from Berakhot3:4 (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 Atonement [In Tosephta Kippurim4:5 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 [Hence, the interpretation of Rav Huna is incorrect and that of rabbis Yose (the Amora) and Jonah is correct. Here ends the Yoma text.] ?
[Gen. rabba31(17), Tanḥuma Noaḥ11, 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 [Gen. 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 [Gen. 8:16.] . Rebbi Ḥiyya bar Abba said, by their families they left the Ark [Gen. 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 stated [Babli Sanhedrin108b.] , 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 [In Gen. rabba Abbin.] said, it is written, in want and hunger infertile [Job30:3.] . If you see that want comes into the world make your wife infertile [Formulated as a general prohibition Babli 11a, Sanhedrin108b.] . Rebbi Levi [Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.] said, to Joseph were born two sons [Gen. 41:50.] , when? Before the start of the year of famine. It was stated in the name of Rebbi Jehudah [Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.] : those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself [A day of maximal probability of conception; Babli Sotah27a.] .
MISHNAH: If these passed without rainfall the Court decrees seven supplementary public fast-days [On successive Mondays and Thursdays.] 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 [The grocer may open the store to sell food but not display his wares.] ; on Thursdays they are permitted [The seller of edibles may sell during the entire Thursday to provide food for the Sabbath.] 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 [On Sabbath one may not fast. This means that Monday and Thursday together represent a week of 6 days; every actual fast day represents three days, and 3x13=39, “like forty”, approximately 40.] . Rebbi Yose said, because one does not excessively impose on the community [For him the number 13 is for a practical reason, not the symbolic one given by the aggadic preacher. Babli 14b as tannaitic statement, not unopposed.] . Rebbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both [If a swarm of locusts should appear in a dry winter, one combines prayers relative to both calamities and never exceeds the number of 13 public fasts even for multiple causes. If this is an explanation of the previous statement, one has to read “Yasa”, one of R. Ḥiyya’s teachers, instead of “Yose”, R. Ḥiyya’s student’s student’s student.] . And why for these two occasions [These are mentioned explicitly to be combined.] ? 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 [The grocer opens his store but does not turn the shutter into a selling platform.] . “On Thursdays they are permitted.” How? He opens one wing and locks the other, or he opens both [The store is open the entire day but whether one turns the shutter into a selling platform and displays one’s wares is not decided and therefore depends on local custom.] ?
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 [As described in the Halakhah.] continue to fast up to the end of Nisan. If it rained after the end of Nisan it is a sign [Greek σημεῑον.] of curse as it is said, is today not harvest of wheat [1S. 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 [1S. 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 [He requires construction only if there is danger to life.] .
[The parallels are in Ketubot1:1 (Notes 34–42), Yom Tov5:2 (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 [Since this would impinge on the Sabbath meal. It is in order to make the preliminary marriage on Friday and arrange the festive meal as Sabbath meal.] . This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab [The anniversary of the destruction of both Temples.] a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There [A similar argument is in the Babli, Mo`ed qaṭan18b.] , he says, God puts singles in a house; To rise on scales; they all are of vapor! [Ps. 68:6; 62:10. This means that marriages are pre-ordained in Heaven. (Lev. rabba29(5).)] And here, he says so [If marriages are pre-ordained, why should anybody be afraid that another man could snatch the bride pre-selected for him? Another man might by his prayer cause the Heavenly decree to be changed, but this would lead to the early death of one of the partners of the marriage. Babli Soṭa2a, Sanhedrin22a.] ? That means, that he should not forestall him in prayer. Even so, it would not be permanent.
(Greetings) [Halakhah 9:] [Corrector’s addition, to be deleted.] Was it not stated [Tosephta 3:12. The implication is that on a full fast day, from evening to evening, greeting is frowned upon. Then it should have been unnecessary to mention this in the Mishnah.] : “One does not greet fellows on the Ninth of Av, but one answers common people in a soft manner“ [Greek ʼιδιώτης “individual”, a term for the unlearned. One greats them in a weak voice, not to be impolite but hinting that greeting is undesirable on this day. “Fellow” is the appellation of a person careful (and therefore knowledgeable) in matters of tithes and impurity, cf. Introduction to Tractate Demay.] ? It is needed for the days in between [The Mishnah teaches to refrain from personal greetings all the days of a drought, not only on the Mondays and Thursdays of actual fasts.] .
“After the end of Nisan it is a sign of curse.” Rebbi Yose ben Rebbi Abun said, only after a Nisan of equinox [If the spring equinox was in Nisan. But if the month named “Nisan” really should have been the second Adar, one stops praying for rain only after the spring equinox, or if the equinox was in Adar, one has to stop fasting at the end of this month. Since the calendar rules were promulgated by R. Yose, preceding R. Yose ben R. Abun, one may read the statement as a criticism of these rules which occasionally permit such a deviation. (But it must be remembered that the detailed rules which have come down to us were written up by authors who lived at least 600 years after R. Yose.)] . Rebbi Samuel ben Rav Isaac said, this you are saying if it did not rain earlier [When rain was really needed.] . But if it rained earlier it is a sign of blessing.