## Jerusalem Talmud Taanit Chapter 1

###### Jerusalem Talmud Taanit 1:1:1
[Jerusalem Talmud Taanit 1:1:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:1)

**משנה:** 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:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** From when does one mention the Power of rains¹ 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 holiday². Rebbi Joshua said, since rain during Tabernacles is not a sign³ of blessing⁴, 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 it⁵.

footnotes:
¹ In the second benediction of the Amidah
² 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.
³ Greek σημεῑον.
⁴ 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.
⁵ If the intent only is to refer to the winter months, the prayer could be said 12 months a year.


###### Jerusalem Talmud Taanit 1:1:2
[Jerusalem Talmud Taanit 1:1:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** “From when does one mention the Power of rains,” etc. The reason of Rebbi Eliezer, because these four kinds⁶ Chapters 3–4. Babli 2b. grow on water, they become attorneys⁷ 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 him⁸ that he asks his [sustenance]⁹ from him? Another explanation. The slave asks for his reward only close to the time when his reward is due¹⁰. It was stated¹¹: 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 latter¹². The argument of Rebbi Joshua is inverted. There, he says from the concluding holiday, but here he says, from the time he puts it down¹³ 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*¹⁴ 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 evening¹⁵? 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 evening¹⁶. Rebbi Ḥiyya bar Marius said to him, so was your father Rebbi Jonah arguing it.

footnotes:
⁶ The 4 kinds of plants to be waved on Tabernacles, cf. Sukkah
⁷ Greek παράκλητος.
⁸ In this case, by showing through the absence of rain that the service of the Jews is agreeable to Heaven.
⁹ Corrector’s text, overwriting the scribe’s which probably was פרס, “reward”.
¹⁰ In this version, R. Joshua would have preferred to start mentioning rain only at the presumed beginning of the rainy season.
¹¹ Babli 2b.
¹² The earlier opinion is that given in the Mishnah, the latter that of the baraita.
¹³ In the Mishnah he designates the eighth day of Tabernacles; his opinion in the baraita
¹⁴ While weaving the lulav
¹⁵ 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.
¹⁶ For R. Joshua it would have been better to start mentioning rain in the evening prayer but this turns out to be not practicable.


###### Jerusalem Talmud Taanit 1:1:3
[Jerusalem Talmud Taanit 1:1:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:3)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥaggai in the name of Rebbi Pedat: It is forbidden for the individual to mention before the public reader mentions¹⁷ 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 reader¹⁸? 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 dew¹⁹. But what you are saying is: it is forbidden for the individual to mention before the public reader mentions rain²⁰ of the last holiday of Tabernacles.. If they rise for prayer it is as if the public reader mentioned it²¹.

footnotes:
¹⁷ At a place where there is public worship with a quorum of ten adults, no individual may recite his Musaf-Amidah
¹⁸ He seems to hold that private prayers are not dependent on public worship even in places where organized synagogue worship is held regularly.
¹⁹ 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.
²⁰ In the fall, where Mishnah 2 requires that the mention of rain be initiated by the public reader of the second Amidah
²¹ The public is required to mention rain in their silent prayer whether or not the reader notified them.


###### Jerusalem Talmud Taanit 1:1:4
[Jerusalem Talmud Taanit 1:1:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:4)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²²5:2 (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*²³. 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..

footnotes:
²² This and the following paragraphs are reproduced in Berakhot
²³ Hos


###### Jerusalem Talmud Taanit 1:1:5
[Jerusalem Talmud Taanit 1:1:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:5)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It is written²⁴. 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 dew²⁵ 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., from²⁶. 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 totally²⁷9:6) 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*²⁸. 17:20.. Rebbi Judah ben Pazi said, about one who stole a doctor’s bag²⁹), 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? ³⁰. 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.³¹, 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).”

footnotes:
²⁴ 1K
²⁵ In Berakhot
²⁶ 1K
²⁷ A minority opinion of R. Aqiba (Mishnah Nedarim
²⁸ 1K
²⁹ Greek νάρθηξ, a plant (Ferula communis
³⁰ Is
³¹ R. Tanḥum from Edrei explains the difficult phrase, it will fell Netherworlds


###### Jerusalem Talmud Taanit 1:1:6
[Jerusalem Talmud Taanit 1:1:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:6)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
³² 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*³³. 110:4.. And it is written there³⁴. 110:3., *you have the dew of your youth*. Rebbi Judah ben Pazi said, by a will³⁵ I gave it to Abraham: *God may give you from the dew of Heaven*³⁶. 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*³⁷5:6. The verse starts, *like dew from the Eternal*, *like light showers on grass.*.

footnotes:
³² This paragraph explains the reasons of those who say that Elijah’s prediction that there would be no dew never came true.
³³ Ps
³⁴ Ps
³⁵ Greek διαθήκη.
³⁶ Gen
³⁷ Micah


###### Jerusalem Talmud Taanit 1:1:7
[Jerusalem Talmud Taanit 1:1:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:7)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 stated³⁸: 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 easy³⁹ to one who does not pray and does not take it easy⁴⁰. “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”⁴¹5:2., 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.

footnotes:
³⁸ Babli 3b.
³⁹ And does not mention the dew which he needs, but mentions the rain out of season.
⁴⁰ Who prays neither for dew, nor for rain, nor for winds, and therefore does not slight anything.
⁴¹ The ninth benediction where in winter one prays for rain, Mishnah Berakhot


###### Jerusalem Talmud Taanit 1:1:8
[Jerusalem Talmud Taanit 1:1:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:8)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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 duress⁴², 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 start⁴³29a, 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 Abbamari⁴⁴ 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”!

footnotes:
⁴² 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.
⁴³ 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, Berakhot
⁴⁴ Brother of the Amora R. Yose of the fourth generation. In the Berakhot


###### Jerusalem Talmud Taanit 1:1:9
[Jerusalem Talmud Taanit 1:1:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:9)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Where does he return to⁴⁵.? Just as Rebbi Simeon bar Abba said in the name of Rebbi Joḥanan: On the day of the New Moon⁴⁶4:1 Note 90., if he had moved his feet⁴⁷ 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 start⁴⁸.

footnotes:
⁴⁵ If he forgot either prayer for or mention of rain, and realizes his omission at the end of the Amidah
⁴⁶ When the day has to be mentioned in “Temple service”, the first of the last three benedictions; cf. Berakhot
⁴⁷ During Amidah
⁴⁸ Otherwise, he returns to “He Who hears prayer.”


###### Jerusalem Talmud Taanit 1:1:10
[Jerusalem Talmud Taanit 1:1:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:10)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
At Nineveh⁴⁹2:1 (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 Passover⁵⁰. They came to ask Rebbi. He told them, go ahead and make one but do not change the form of prayer⁵¹.. 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 adds⁵². 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 Ḥuna⁵³4:4 Note 212; Babli 31a., a private person asks for his personal needs in “He Who hears prayer,” and these are his needs⁵⁴. 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*..

footnotes:
⁴⁹ This is not Biblical Niniveh but Naveh in the center of the Bashan plateau, see Demay
⁵⁰ Babli 14b.
⁵¹ Since if one fasts for rain one must pray for rain in one’s Amidah
⁵² 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.
⁵³ In Berakhot
⁵⁴ Here ends the parallel in Berakhot


###### Jerusalem Talmud Taanit 1:1:11
[Jerusalem Talmud Taanit 1:1:11](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:11)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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]⁵⁵ 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* prayer⁵⁶ 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 brother⁵⁷ says, in the Diaspora⁵⁸ they did not have this custom, but until sixty days after equinox. Samuel said, practice follows Ḥananiah the son of Rebbi Joshua’s brother⁵⁹. 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 event⁶⁰. That is, about rain. But dew, if he wants to mention the entire year he may mention it.

footnotes:
⁵⁵ 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
⁵⁶ In the Babli 4b this is quoted as opinion of the Galilee trained Rav (a little more in detail, that on the 8th day of Tabernacles one mentions rain only for musaf
⁵⁷ 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.
⁵⁸ 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.
⁵⁹ Babli 10a.
⁶⁰ 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).


###### Jerusalem Talmud Taanit 1:1:12
[Jerusalem Talmud Taanit 1:1:12](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:12)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“Rebbi Joshua said, since rain during Tabernacles is not a sign³ of blessing⁴, 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 time⁶¹?

footnotes:
³ Greek σημεῑον.
⁴ 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.
⁶¹ Since the last sentence of the last Mishnah in this Chapter notes that in Palestine summer rain is a curse.


###### Jerusalem Talmud Taanit 1:1:13
[Jerusalem Talmud Taanit 1:1:13](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:13)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“They said to him, if that is so, one should always mention it⁶².” The argument of Rebbi Eliezer seems inverted; the argument of Rebbi Joshua seems inverted⁶³ 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*⁶⁴. 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*⁶⁵. 30:7.. Rebbi Joshua said to him, but is it not written, *gratis you were sold and not by money you will be redeemed*⁶⁶. 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*⁶⁷7:20. 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*⁶⁸. 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*⁶⁹. 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*⁷⁰98a.. 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*⁷¹. 12:7. In the entire talmudic literature it is understood that the prophecies contained in Daniel have no relation with Maccabean times., Rebbi Eliezer withdrew⁷²98a..

footnotes:
⁶² Quote from the Mishnah, not quite correct. It is the objection of R. Eliezer to R. Joshua’s statement.
⁶³ The argument is not about the prayer text of the Amidah
⁶⁴ Is
⁶⁵ Jer
⁶⁶ Is
⁶⁷ Prov.
⁶⁸ Is
⁶⁹ Deut
⁷⁰ Babli Sanhedrin
⁷¹ Dan
⁷² Since this prophecy is unconditional. Babli Sanhedrin


###### Jerusalem Talmud Taanit 1:1:14
[Jerusalem Talmud Taanit 1:1:14](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:14)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Israel were redeemed from Egypt for five reasons. [Because of the term,]⁷³ because of tribulation, because of entreaty, because of the merit of the Fathers, because of repentance, because of the term⁷⁴. 15:13.. That is what is written⁷⁵. 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 repentance⁷⁶. 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 says⁷⁷. 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 says⁷⁸. 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.

footnotes:
⁷³ Corrector’s addition, to be deleted.
⁷⁴ The predetermined date for their rescue, Gen
⁷⁵ Ex
⁷⁶ Pseudo-Jonathan (Ex
⁷⁷ Deut
⁷⁸ Ps


###### Jerusalem Talmud Taanit 1:1:15
[Jerusalem Talmud Taanit 1:1:15](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:15)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
A person sinned with his tongue⁷⁹. He came before Rebbi Joḥanan who sent him before Rebbi Ḥanina. The latter⁸⁰15b. told him, go, examine yourself, and study Torah, as it is written⁸¹. 15:4., *the tree of life*⁸². 3:18.) *is healing for the tongue.*

footnotes:
⁷⁹ He was used to gossip about other people, which is sinful behavior.
⁸⁰ His instructions for repentance of gossipers are a matter of controversy between his sons in Babli Arakhin
⁸¹ Prov
⁸² Which customarily is identified with the Torah (Prov


###### Jerusalem Talmud Taanit 1:1:16
[Jerusalem Talmud Taanit 1:1:16](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:16)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥanina ben Rebbi Abbahu said, in the book of Rebbi Meïr they found: *a saying about Duma*, “a saying about Domae⁸³*, to me He called from Seïr*⁸⁴. 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 Seïr⁸⁵. Rebbi Simeon ben Laqish said, from where was He inimical to me, from Seïr⁸⁶. Rebbi Joshua ben Levi said, if a person asks you, where is your God? Tell him, in the great fortification⁸⁷ at Rome. What is the reason? *To me He called from Seïr*⁸⁸.

footnotes:
⁸³ Reading רוֹמֵי ”Romae”.
⁸⁴ Is
⁸⁵ Because of the oppression by Rome, God is calling to His people even without their repentance.
⁸⁶ This is the opposite of R. Joḥanan’s interpretation. Because of the bad behavior of the People, Rome is an organ of divine retribution.
⁸⁷ 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”.
⁸⁸ If this is the introduction to the next paragraph it means that in his time the most important Jewish diaspora was in Rome.


###### Jerusalem Talmud Taanit 1:1:17
[Jerusalem Talmud Taanit 1:1:17](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:17)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁸⁹ 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? ⁹⁰. 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? ⁹¹. 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*⁹²49:38., 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*⁹³. 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*⁹⁴. 9:13.. They were exiled to Rome and the Divine Presence was exiled with them. What is the reason? ⁹⁵. 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.*

footnotes:
⁸⁹ Babli 29a; Mekhilta dR. Ismael Bo
⁹⁰ 1S
⁹¹ Is
⁹² Jer.
⁹³ Dan
⁹⁴ Sach
⁹⁵ Is


###### Jerusalem Talmud Taanit 1:1:18
[Jerusalem Talmud Taanit 1:1:18](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:1:18)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
⁹⁶5(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*⁹⁷95:7.. ⁹⁸95[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*⁹⁹. 16:25., etc. One day. And it says, *by repentance and satisfaction you will be helped*⁶⁴. 30:15. The interpretation agrees with the interpretation in Targum Jonathan ben Uziel.. By keeping the Sabbath and staying put you will be freed.

footnotes:
⁹⁶ Slightly differently and in the name of R. Levi Cant. rabba
⁹⁷ Ps.
⁹⁸ Midrash Ps.
⁹⁹ Ex
⁶⁴ Is


###### Jerusalem Talmud Taanit 1:2:1
[Jerusalem Talmud Taanit 1:2:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:2:1)

**משנה:** 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:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** One asks for rain¹⁰⁰. only close to the rainy period. Rebbi Jehudah says, the one who stands before the Ark on the last holiday of Tabernacles¹⁰¹ 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 one¹⁰² service. mentions but the first one¹⁰³ does not mention. On the first day of Passover, the first one mentions but the last one does not mention.
Until when does one pray¹⁰⁴? Rebbi Jehudah says, until Passover has passed; Rebbi Meïr says, until Nisan has passed, as it is said¹⁰⁵2:23. 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}.*

footnotes:
¹⁰⁰ 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
¹⁰¹ The Eighth day which is a separate holiday, where one does not sit in the sukkah
¹⁰² The reader of the musaf
¹⁰³ The reader of the morning service.
¹⁰⁴ 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.
¹⁰⁵ Joel


###### Jerusalem Talmud Taanit 1:2:2
[Jerusalem Talmud Taanit 1:2:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:2:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Joḥanan said, practice follows Rebbi Jehudah who said in the name of Rebbi Jehudah ben Bathyra¹⁰⁶. Rebbi Abun in the name of Rebbi Joḥanan: The reason of Rebbi Jehudah, that all holidays end with dew¹⁰⁷, 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 sign³ for the world.

footnotes:
¹⁰⁶ 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.
¹⁰⁷ 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
³ Greek σημεῑον.


###### Jerusalem Talmud Taanit 1:2:3
[Jerusalem Talmud Taanit 1:2:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:2:3)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
The argument of Rebbi Jehudah seems inverted. There¹⁰⁸ 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 here¹⁰⁹ 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 Bathyra¹¹⁰.

footnotes:
¹⁰⁸ Mishnah 2.
¹⁰⁹ Mishnah 3.
¹¹⁰ “First” here must refer to Mishnah 3, “second” to Mishnah 2. Only Mishnah 2 is practice. Babli 4b.


###### Jerusalem Talmud Taanit 1:2:4
[Jerusalem Talmud Taanit 1:2:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:2:4)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
They asked before him¹¹¹, or might we say, here to mention and there to ask for¹¹²? He said to them, practice is that where one mentions one asks¹¹³. Rebbi Yose said to Rebbi Ḥanania the brother¹¹⁴1, 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, this¹¹⁵ 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 state¹¹⁶, “[on the third of]¹¹⁷ Marḥeshwan one asks for rain”? Rebbi Tanḥum bar Ḥiyya said, that was stated in Temple times¹¹⁸.

footnotes:
¹¹¹ R. Joḥanan.
¹¹² One stops mentioning rain on the first day of Passover but continues to pray for rain all intermediate days of the holiday.
¹¹³ 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.
¹¹⁴ From the following it is obvious that one has to read “son of Rav Hoshaia’s brother” (cf. Šabbat
¹¹⁵ The date when best to start praying for rain.
¹¹⁶ Mishnah 4.
¹¹⁷ 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.
¹¹⁸ 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.


###### Jerusalem Talmud Taanit 1:2:5
[Jerusalem Talmud Taanit 1:2:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:2:5)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹¹⁹6:2, 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}*¹²⁰. How does Rebbi Yose satisfy Rebbi Jehudah’s reason, *in its months it shall produce first fruits*? Every month it shall produce first fruits.

footnotes:
¹¹⁹ This is copied from Šeqalim
¹²⁰ Joel 2:23


###### Jerusalem Talmud Taanit 1:3:1
[Jerusalem Talmud Taanit 1:3:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:1)

**משנה:** בִּשְׁלשָׁה בְּמַרְחֶשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר בְּשִׁבְעָה בוֹ חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג כְּדֵי שֶׁיַּגִּיעַ הָאַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** On the Third of Marḥeshwan¹²¹ 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 Euphrates¹²².

footnotes:
¹²¹ The eighth Month of the year, counting from Nisan.
¹²² 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.


###### Jerusalem Talmud Taanit 1:3:2
[Jerusalem Talmud Taanit 1:3:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** The Mishnah is Rebbi Meïr’s, as it was stated, ¹²³63a; 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 day¹²⁴, since we find that particular people¹²⁵ 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 disappear¹²⁶59a. 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*¹²⁷. 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”¹²⁸. And why did he not say, following Rebbi Meïr? There are Tannaim who switch¹²⁹.

footnotes:
¹²³ Babli 6a, Nedarim
¹²⁴ The 30th day after the first of Marḥeshwan, which may be the first of Kislev.
¹²⁵ 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.
¹²⁶ Since the pleiads are visible only in summer. Cf. Babli Berakhot
¹²⁷ Gen
¹²⁸ Denied in the Babli, 6a.
¹²⁹ The tradition of names here, in the Tosephta and the Babli is not beyond dispute.


###### Jerusalem Talmud Taanit 1:3:3
[Jerusalem Talmud Taanit 1:3:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:3)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
How¹³⁰9:3 (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 start¹³¹, that it should fertilize, at the end that a brick should be soaked¹³². 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 soaked¹³³? 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 fasting¹³⁴9:3, 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) abimi¹³⁵ 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. ¹³⁶rebbi 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.

footnotes:
¹³⁰ The text almost to the end of the Halakhah also appears in Berakhot
¹³¹ 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”.
¹³² That a brick should become soft from the rain. The Arabic dictionary translates קרמיד by “(fired) brick, roof tile; plaster of Paris.”
¹³³ 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.
¹³⁴ Even though the question was asked about the benediction required by Mishnah Berakhot
¹³⁵ The name used in iBerakhot
¹³⁶ Added from ב, needed but missing here because of homeoteleuton.


###### Jerusalem Talmud Taanit 1:3:4
[Jerusalem Talmud Taanit 1:3:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:4)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rav Jehudah bar Ezechiel¹³⁷ 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 other¹³⁸. [As it is said,] *for He reduces water drippings; they combine as rain for a flood*¹³⁹36:27., as one says, *the valuation will be reduced*¹⁴⁰27:18.. 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*¹⁴¹28:25..” 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 him¹⁴²: From where do you have this? He said to him: This is the benediction that Rebbi Simon recited for rainfall.

footnotes:
¹³⁷ He is Rav Jehudah, frequently mentioned in both Talmudim.
¹³⁸ Differently in the Babli 6b.
¹³⁹ Job
¹⁴⁰ Lev.
¹⁴¹ Job
¹⁴² R. Yose bar Jacob to R. Yudan from Magdala.


###### Jerusalem Talmud Taanit 1:3:5
[Jerusalem Talmud Taanit 1:3:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:5)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
How much rain should fall that it is considered fertilizing¹⁴³13(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 stated¹⁴⁴: 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*¹⁴⁵42:8. 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.*).

footnotes:
¹⁴³ 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. rabba
¹⁴⁴ Tosephta 1:4.
¹⁴⁵ Ps.


###### Jerusalem Talmud Taanit 1:3:6
[Jerusalem Talmud Taanit 1:3:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:6)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
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*¹ 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 Gamliel¹⁴⁶9:7 (Note 101), *Nedarim*8:6 (Note 73).: Why is it called “fertilizing”? Because it impregnates the earth.

footnotes:
¹ The verse starts: "The heavens should pour down from high, and the skies should flow with justice,"
¹⁴⁶ 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`it


###### Jerusalem Talmud Taanit 1:3:7
[Jerusalem Talmud Taanit 1:3:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:7)

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.]

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁴⁷3:6, 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 Jehudah¹⁴⁸“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 do¹⁴⁹? Rebbi Ḥanina¹⁵⁰ 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*¹⁵¹ *and water it in*¹⁵². 27:3..” [It has been stated: Rebbi Simeon ben Eleazar says, the earth drinks only according to its hardness.¹⁵³. *rabba* the name is as given here; in the Midrash prints R. Eleazar ben R. Simeon; in *Berakhot* R. Ismael ben Eleazar.]

footnotes:
¹⁴⁷ This paragraph also is copied in Avodah zarah
¹⁴⁸ In all readable sources of Gen. rabba
¹⁴⁹ Which grow on hard soil unfit for agriculture.
¹⁵⁰ In the Gen. rabba
¹⁵¹ The desirable vineyard.
¹⁵² Is
¹⁵³ Corrector’s addition from the parallel sources. In the ms. sources of Gen


###### Jerusalem Talmud Taanit 1:3:8
[Jerusalem Talmud Taanit 1:3:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:3:8)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁵⁴“If the year was deficient, one makes up for the deficiency¹⁵⁵; 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 end¹⁵⁶.

footnotes:
¹⁵⁴ Tosephta 1:2. There the name tradition is switched. From the Yerushalmi text, practice follows Rebbi.
¹⁵⁵ 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.
¹⁵⁶ 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.


###### Jerusalem Talmud Taanit 1:4:1
[Jerusalem Talmud Taanit 1:4:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:1)

**משנה:** הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְשָׁמִים הִתְחִילוּ הַיְחִידִים מִתְעַנִּין. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּיטָּה:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** When the Seventeenth of Marḥeshwan arrived without rainfall, particular people¹⁵⁷ started to fast. They eat and drink while it is dark and are permitted work, washing, and anointing, and wearing sandals¹⁵⁸ 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.

footnotes:
¹⁵⁷ As described in the Halakhah.
¹⁵⁸ 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


###### Jerusalem Talmud Taanit 1:4:2
[Jerusalem Talmud Taanit 1:4:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** These are the particular people, those who were appointed overseers¹⁵⁹ 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.

footnotes:
¹⁵⁹ The classical Arabic vocalization is פִרנָאס “village head”. The Babli 10a/b admits only rabbis worthy to be appointed to public office.


###### Jerusalem Talmud Taanit 1:4:3
[Jerusalem Talmud Taanit 1:4:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:3)

חַד בַּר נַשׁ הֲוָה מַפִּיק מַעְשְׂרוֹי כְתִיקֻּנָן. אָמַר לֵיהּ רִבִּי מָנָא. קוּם אֱמוֹר בִּעַרְתִּי הַקּוֹדֶשׁ מִן הַבַּיִת.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
A person was tithing following the rules¹⁶⁰. Rebbi Mana said to him, stand up and say, *I removed the sancta from the house*¹⁶¹. 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.*.

footnotes:
¹⁶⁰ Which not may people did.
¹⁶¹ Deut


###### Jerusalem Talmud Taanit 1:4:4
[Jerusalem Talmud Taanit 1:4:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:4)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
A person came to a relative of Rebbi Yannai and said to him: Rabbi, acquire merit with me¹⁶². He said to him, did your father not have money¹⁶³? He answered, no. He told him, it is deposited with me. He told him, I heard about it that it was [repayment¹⁶⁴ 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 him¹⁶⁵, you are worthy to pray and be heard.

footnotes:
¹⁶² By giving me alms.
¹⁶³ And you are barred from taking alms.
¹⁶⁴ It is not known what the original text of the scribe was. The editio princeps
¹⁶⁵ Depending on the interpretation of the previous sentence, the pious party should be the leader in prayers for rain.


###### Jerusalem Talmud Taanit 1:4:5
[Jerusalem Talmud Taanit 1:4:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:5)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was seen by the rabbis¹⁶⁶, a certain donkey driver should pray¹⁶⁷ 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 him¹⁶⁸. I sold my donkey, gave her its value¹⁶⁹ and told her, this is yours; free your husband and do not sin. They told him, you are worthy to pray and be heard.

footnotes:
¹⁶⁶ In a dream.
¹⁶⁷ 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.
¹⁶⁸ To bribe the jailer.
¹⁶⁹ Greek τιμή.


###### Jerusalem Talmud Taanit 1:4:6
[Jerusalem Talmud Taanit 1:4:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:6)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was seen by Rebbi Abbahu, Pantokaka¹⁷⁰ 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 prostitutes¹⁷¹, maintains the theater¹⁷², brings their garments to the baths, claps his hands and dances before them, and plays cymbals¹⁷³ and all printed editions depending on it. before them¹⁷⁴. 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.

footnotes:
¹⁷⁰ Greek παντόκακος, “all bad”.
¹⁷¹ Usually gentile slaves.
¹⁷² Greek θέατρον.
¹⁷³ Greek βαβούλια (Liebermann.) The Hebrew word is misspelled in the editio princeps
¹⁷⁴ Either the customers of his bordello or the public in the theater.


###### Jerusalem Talmud Taanit 1:4:7
[Jerusalem Talmud Taanit 1:4:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:7)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁷⁵ 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-companion¹⁷⁶ 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 clothing¹⁷⁷? 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.

footnotes:
¹⁷⁵ 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.
¹⁷⁶ His wife.
¹⁷⁷ 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.


###### Jerusalem Talmud Taanit 1:4:8
[Jerusalem Talmud Taanit 1:4:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:4:8)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
It was stated¹⁷⁸: “One is permitted to eat until the East is illuminated, the words of Rebbi. Rabban Simeon ben Gamliel says, until the cock calls¹⁷⁹.” 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.

footnotes:
¹⁷⁸ 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.
¹⁷⁹ Approximately astronomical dawn.


###### Jerusalem Talmud Taanit 1:5:1
[Jerusalem Talmud Taanit 1:5:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:5:1)

**משנה:** 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:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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 sandals¹⁵⁸ 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.

footnotes:
¹⁵⁸ 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


###### Jerusalem Talmud Taanit 1:5:2
[Jerusalem Talmud Taanit 1:5:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:5:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Joḥanan said, pregnant and nursing women do not fast on any fast-day for which the Court decides to interrupt¹⁸⁰. Rebbi Samuel bar Rav Isaac said, this seems reasonable if they originally decided not to interrupt¹⁸¹, 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]¹⁸² concerns rabbinic fast-days only. and on the first and the second groups¹⁸³ 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 interrupt¹⁸⁴ 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 fast¹⁸⁵.

footnotes:
¹⁸⁰ “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.
¹⁸¹ 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.
¹⁸² Corrector’s addition; out of place since the baraita
¹⁸³ Mentioned in Mishnaiot 6 and 7.
¹⁸⁴ Since the baraita
¹⁸⁵ Denied in the Babli.


###### Jerusalem Talmud Taanit 1:6:1
[Jerusalem Talmud Taanit 1:6:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:1)

**משנה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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 intercourse¹⁸⁶. In addition, one closes the bath houses¹⁸⁷.

footnotes:
¹⁸⁶ Following the rules of the Day of Atonement.
¹⁸⁷ The thermal baths.


###### Jerusalem Talmud Taanit 1:6:2
[Jerusalem Talmud Taanit 1:6:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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*¹⁸⁸2:15.. But was it not stated, the night is permitted but the day forbidden¹⁸⁹? Rebbi Ze`ira said, Abba bar Jeremiah¹⁹⁰ confirmed it; *assemble the people*¹⁹¹2:16., at the time of the popular assembly.

footnotes:
¹⁸⁸ Joel
¹⁸⁹ Babli 14a.
¹⁹⁰ In the Babli 13b: Rav Jeremiah bar Abba.
¹⁹¹ Joel


###### Jerusalem Talmud Taanit 1:6:3
[Jerusalem Talmud Taanit 1:6:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:3)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
¹⁹²4:1, 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*¹⁹³ it is {legitimate} usage. On Monday and Thursday¹⁹⁴, 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 twigs¹⁹⁵ 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 weave¹⁹⁶ from the start of Av it is {legitimate} usage, for the *šetiah* stone stopped to exist¹⁹⁷. What is the reason? *For the woofs will be torn down*¹⁹⁸. 11:3. If read as *the foundations will be torn down* it is appropriate for the anniversary of the destruction of the Temple..

footnotes:
¹⁹² This text is from Pesaḥim
¹⁹³ The additional prayer at the end of the evening service at the end of the Sabbath.
¹⁹⁴ Which were common fast-days of the pious in Palestine (cf. L. Ginzberg, Genizah Studies in Memory of Doctor Solomon Schechter
¹⁹⁵ 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.
¹⁹⁶ Between the first and the tenth of Av.
¹⁹⁷ The stone in the Holiest of Holies in the Temple.
¹⁹⁸ Ps


###### Jerusalem Talmud Taanit 1:6:4
[Jerusalem Talmud Taanit 1:6:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:4)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
Rebbi Ḥinena said, everything they made dependent on usage. There were acacia trees in Migdal Ṣevaya¹⁹⁹) 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 Abun²⁰⁰. 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 him²⁰¹.

footnotes:
¹⁹⁹ Since by a Galilean tradition the Tabernacle was built in the desert from perfect logs of acacia wood (Mimosa nilotica L.
²⁰⁰ Even though all sources have R. Eleazar in the name of …, it must be … in the name of R. Eleazar.
²⁰¹ Since he intentionally accepted an unnecessary stringency, it has the status of a vow.


###### Jerusalem Talmud Taanit 1:6:5
[Jerusalem Talmud Taanit 1:6:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:5)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁰²“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-day²⁰¹ one washes as usual his face, hands, and feet. On the Ninth of Av²⁰² 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 pitcher²⁰³. 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 it²⁰⁴? If somebody was going to his teacher, or to his daughter, and crossed a lake or a river he does not worry²⁰⁵ 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 ban²⁰⁶15b. 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 Av²⁰⁷.

footnotes:
²⁰² The fast instituted to mourn the destruction of the Temple.
²⁰¹ Since he intentionally accepted an unnecessary stringency, it has the status of a vow.
²⁰² The fast instituted to mourn the destruction of the Temple.
²⁰³ 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.
²⁰⁴ 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.
²⁰⁵ On a day where washing was rabbinically forbidden. Yoma
²⁰⁶ 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 Qaṭan
²⁰⁷ For everybody.


###### Jerusalem Talmud Taanit 1:6:6
[Jerusalem Talmud Taanit 1:6:6](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:6)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁰⁸, 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 punishment²⁰⁹. On the Day of Atonement regarding prohibition but not punishment²¹⁰ But was it not stated, *they shall not desecrate*²¹¹. 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 prohibitions²¹² 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.?

footnotes:
²⁰⁸ This text is not only copied in Yoma
²⁰⁹ Referring to illegal use of heave and dedicated food by non-Cohanim and its replacement by 5/4 of the value taken.
²¹⁰ 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.
²¹¹ Lev
²¹² If the verse in Lev.


###### Jerusalem Talmud Taanit 1:6:7
[Jerusalem Talmud Taanit 1:6:7](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:7)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
From where that there is a clear commandment²¹² 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*²¹³. 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 anointing²¹⁴. 302. Second Tithe must be consumed; no other use is authorized...

footnotes:
²¹² If the verse in Lev.
²¹³ Deut
²¹⁴ Cf. Sifry Deut


###### Jerusalem Talmud Taanit 1:6:8
[Jerusalem Talmud Taanit 1:6:8](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:8)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“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 ban²¹⁵15b. The Yerushalmi version is quoted by *Or zarua*§277.. There are Tannaim who state, one goes in slippers²¹⁶(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 slippers²¹⁷12:1, Note 35, Babli *Yebamot*102b.. Rebbi Isaac bar Naḥman visited Rebbi Joshua ben Levi in the night of the Great Fast²¹⁸; he came to him wearing laced shoes²¹⁹. He asked him, what is this? He answered, I am asthenic²²⁰. Rebbi Samuel bar Naḥman visited Rebbi Joshua ben Levi in the night of a fast day²²¹; 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 shoes¹. He asked him, from where? From Rebbi Joshua ben Levi. For Rebbi Joshua ben Levi said, I am asthenic.

footnotes:
²¹⁵ Babli Mo`ed qaṭan
²¹⁶ Latin impilia, -ium
²¹⁷ Yebamot
²¹⁸ The day of Atonement.
²¹⁹ A leather sole with a textile upper part held together by laces.
²²⁰ Greek ʼασθενής. Since the rules of not wearing leather shoes are rabbinic, they are waved for health reasons.
²²¹ A rabbinic fast day.
¹ Without a medical condition which would justify waving the rules.


###### Jerusalem Talmud Taanit 1:6:9
[Jerusalem Talmud Taanit 1:6:9](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:9)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²²²12(22), 1994, pp. 43ff.“And sexual relations.” Come and see, he is forbidden to wash, not so much more to have sexual relations²²³, 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. ²²⁴3:4 (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 Atonement²²⁵4:5 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 forgot²²⁶ text.?

footnotes:
²²² From here on there exists a much shortened version in an Ashkenazi ms. (A) published by J. Sussman, Kobez al Yad
²²³ 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
²²⁴ This text to the end of the paragraph is also from Berakhot
²²⁵ In Tosephta Kippurim
²²⁶ Hence, the interpretation of Rav Huna is incorrect and that of rabbis Yose (the Amora) and Jonah is correct.Here ends the Yoma


###### Jerusalem Talmud Taanit 1:6:10
[Jerusalem Talmud Taanit 1:6:10](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:6:10)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²²⁷31(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*²²⁸. 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*²²⁹. 8:16.. Rebbi Ḥiyya bar Abba said, *by their families they left the Ark*²³⁰. 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 stated²³¹108b., 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 Abun²³² Abbin. said, it is written, *in want and hunger infertile*²³³30:3.. If you see that want comes into the world make your wife infertile²³⁴108b.. Rebbi Levi²³⁵ said, *to Joseph were born two sons*²³⁶. 41:50., when? *Before the start of the year of famine*. It was stated in the name of Rebbi Jehudah²³⁵: those who desire to have children do have sexual relations. Rebbi Yose said, only on the day she immersed herself²³⁷27a..

footnotes:
²²⁷ Gen. rabba
²²⁸ Gen
²²⁹ Gen
²³⁰ Gen
²³¹ Babli Sanhedrin
²³² In Gen. rabba
²³³ Job
²³⁴ Formulated as a general prohibition Babli 11a, Sanhedrin
²³⁵ Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.
²³⁶ Gen
²³⁵ Babli 11a in the name of R. Simeon ben Laqish. Those who “desire children” are whose who yet have none.
²³⁷ A day of maximal probability of conception; Babli Sotah


###### Jerusalem Talmud Taanit 1:7:1
[Jerusalem Talmud Taanit 1:7:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:7:1)

**משנה:** 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:

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**MISHNAH:** If these passed without rainfall the Court decrees seven supplementary public fast-days²³⁸ for a total of thirteen. Additional to the prior ones on these one blows horns and locks the stores. On Mondays one relaxes at nightfall²³⁹; on Thursdays they are permitted²⁴⁰ because of the honor of the Sabbath.

footnotes:
²³⁸ On successive Mondays and Thursdays.
²³⁹ The grocer may open the store to sell food but not display his wares.
²⁴⁰ The seller of edibles may sell during the entire Thursday to provide food for the Sabbath.


###### Jerusalem Talmud Taanit 1:7:2
[Jerusalem Talmud Taanit 1:7:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:7:2)

**הלכה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Yudan son of Rebbi Ḥama of Kefar Teḥamin, like the forty which Moses spent on the Mountain²⁴¹. Rebbi Yose said, because one does not excessively impose on the community²⁴². Rebbi Ḥiyya bar Abba said, for if there were two causes, for example a lack of rain and locusts, one blows for both²⁴³. And why for these two occasions²⁴⁴? Rebbi Yose ben Rebbi Abun said, for these two cause prices to increase.

footnotes:
²⁴¹ 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.
²⁴² 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.
²⁴³ 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.
²⁴⁴ These are mentioned explicitly to be combined.


###### Jerusalem Talmud Taanit 1:7:3
[Jerusalem Talmud Taanit 1:7:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:7:3)

וּבַשֵּׁנִי מַטִּין עִם חֲשֵׁיכָה. פּוֹתֵחַ אֶחָד וְנוֹעֵל אֶחָד. וּבַחֲמִישִׁי מוּתָּרִין מִפְּנֵי כְבוֹד הַשַּׁבָּת. מַה. פּוֹתֵחַ אֶחָד וְנוֹעֵל אֶחָד אוֹ פוֹתֵחַ אֶת שְׁנֵיהֶם.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“On Mondays one relaxes at nightfall,” he opens one wing and locks the other²⁴⁵. “On Thursdays they are permitted.” How? He opens one wing and locks the other, or he opens both²⁴⁶?

footnotes:
²⁴⁵ The grocer opens his store but does not turn the shutter into a selling platform.
²⁴⁶ 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.


###### Jerusalem Talmud Taanit 1:8:1
[Jerusalem Talmud Taanit 1:8:1](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:8:1)

**משנה:** 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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**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 people¹⁵⁷ continue to fast up to the end of Nisan. If it rained after the end of Nisan it is a sign³ of curse as it is said, *is today not harvest of wheat*²⁴⁷. 12:17, where Samuel invokes summer rain as a sign of Divine displeasure about the people’s demand for a king.?

footnotes:
¹⁵⁷ As described in the Halakhah.
³ Greek σημεῑον.
²⁴⁷ 1S


###### Jerusalem Talmud Taanit 1:8:2
[Jerusalem Talmud Taanit 1:8:2](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:8:2)

**הלכה:** אָמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. הָדָא דַתְּ אָמַר בְּבִנְיָין שֶׁלְשִׂמְחָה. אֲבָל אִם הָיָה כוֹתְלוֹ גּוֹהֶה סוֹתְרוֹ וּבוֹנֶיהוּ. שְׁמוּאֵל אָמַר. כּוֹתְלָא דְגָנַאי בֵיהּ.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
**HALAKHAH:** Rebbi Joshua ben Levi said, that is a building of enjoyment. But if his wall was inclined, he tears it down and rebuilds it²⁴⁷. 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 sleeps²⁴⁸.

footnotes:
²⁴⁷ 1S
²⁴⁸ He requires construction only if there is danger to life.


###### Jerusalem Talmud Taanit 1:8:3
[Jerusalem Talmud Taanit 1:8:3](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:8:3)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
²⁴⁹1:1 (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 feast²⁵⁰. This implies that the preliminary marriage itself is permitted. Samuel says, even on the Ninth of Ab²⁵¹ a preliminary marriage is permitted, lest another forestall him. The argument of Samuel seems inverted. There²⁵²18b., he says, *God puts singles in a house*; *To rise on scales; they all are of vapor!*²⁵³. 68:6; 62:10. This means that marriages are pre-ordained in Heaven. (*Lev. rabba*29(5).) And here, he says so²⁵⁴2a, *Sanhedrin*22a.? That means, that he should not forestall him in prayer. Even so, it would not be permanent.

footnotes:
²⁴⁹ The parallels are in Ketubot
²⁵⁰ 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.
²⁵¹ The anniversary of the destruction of both Temples.
²⁵² A similar argument is in the Babli, Mo`ed qaṭan
²⁵³ Ps
²⁵⁴ 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 Soṭa


###### Jerusalem Talmud Taanit 1:8:4
[Jerusalem Talmud Taanit 1:8:4](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:8:4)

(בִּשְׁאֵילַת שָׁלוֹם) [הֲלָכָה ט׳.] לֹא כֵן תַּנֵּי. אֵין שׁוֹאֲלִין בִּשְׁלוֹם חֲבֵירִים בְּתִשְׁעָה בְאַב. אֲבָל מֵשִׁיבִין אֶת הָהֶדְיוֹטוֹת בְשָׂפָה רָפָה. לְיָמִים שֶׁבֵּנְתַיִים נִצְרְכָה.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
(Greetings) [Halakhah 9:]²⁵⁵ Was it not stated²⁵⁶: “One does not greet fellows on the Ninth of Av, but one answers common people in a soft manner“²⁵⁷? It is needed for the days in between²⁵⁸.

footnotes:
²⁵⁵ Corrector’s addition, to be deleted.
²⁵⁶ 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.
²⁵⁷ 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.
²⁵⁸ The Mishnah teaches to refrain from personal greetings all the days of a drought, not only on the Mondays and Thursdays of actual fasts.


###### Jerusalem Talmud Taanit 1:8:5
[Jerusalem Talmud Taanit 1:8:5](https://torahapp.org/share/book/Jerusalem%20Talmud%20Taanit/r/1:8:5)

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.

**The Jerusalem Talmud, translation and commentary by Heinrich W. Guggenheimer. Berlin, De Gruyter, 1999-2015:**
“After the end of Nisan it is a sign of curse.” Rebbi Yose ben Rebbi Abun said, only after a Nisan of equinox²⁵⁹. Rebbi Samuel ben Rav Isaac said, this you are saying if it did not rain earlier²⁶⁰. But if it rained earlier it is a sign of blessing.

footnotes:
²⁵⁹ 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.)
²⁶⁰ When rain was really needed.