## Taanit Daf 10a

###### Taanit 10a:1
[Taanit 10a:1](https://torahapp.org/share/book/Taanit/r/10a:1)

בִּבְרִיָּיתוֹ שֶׁל עוֹלָם.

**William Davidson Edition - English:**
verse deals **with the creation of the world,** when all the water was contained in the deep.


###### Taanit 10a:2
[Taanit 10a:2](https://torahapp.org/share/book/Taanit/r/10a:2)

תָּנוּ רַבָּנַן: אֶרֶץ יִשְׂרָאֵל נִבְרֵאת תְּחִילָּה וְכׇל הָעוֹלָם כּוּלּוֹ נִבְרָא לְבַסּוֹף, שֶׁנֶּאֱמַר: ״עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת״. אֶרֶץ יִשְׂרָאֵל מַשְׁקֶה אוֹתָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ, וְכׇל הָעוֹלָם כּוּלּוֹ עַל יְדֵי שָׁלִיחַ, שֶׁנֶּאֱמַר: ״הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: **Eretz Yisrael was created first and the rest of the entire world was created afterward, as it is stated: “While as yet He had not made the land, nor the fields”** (Proverbs 8:26). Here, and in the following statements, the term “land” is understood as a reference to the Land of Israel, while “the fields” means all the fields in other lands. Furthermore, **Eretz Yisrael is watered by the Holy One, Blessed be He, Himself, and the rest of the entire world** is watered **through an intermediary, as it is stated: “Who gives rain upon the land, and sends water upon the fields”** (Job 5:10).


###### Taanit 10a:3
[Taanit 10a:3](https://torahapp.org/share/book/Taanit/r/10a:3)

אֶרֶץ יִשְׂרָאֵל שׁוֹתָה מֵי גְשָׁמִים, וְכׇל הָעוֹלָם כּוּלּוֹ מִתַּמְצִית, שֶׁנֶּאֱמַר: ״הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ וְגוֹ׳״. אֶרֶץ יִשְׂרָאֵל שׁוֹתָה תְּחִילָּה, וְכׇל הָעוֹלָם כּוּלּוֹ לְבַסּוֹף, שֶׁנֶּאֱמַר: ״הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ וְגוֹ׳״ — מָשָׁל לְאָדָם שֶׁמְּגַבֵּל אֶת הַגְּבִינָה, נוֹטֵל אֶת הָאוֹכֵל וּמַנִּיחַ אֶת הַפְּסוֹלֶת.

**William Davidson Edition - English:**
Additionally, **Eretz Yisrael drinks rainwater and** the rest of **the entire world** drinks **from** the remaining **residue** of rainwater left in the clouds, **as it is stated** that God is He **“who gives rain upon the land”** and only afterward takes what is left “and sends water upon the fields.” **Eretz Yisrael drinks first, and** the rest of **the entire world afterward, as it is stated: “Who gives rain upon the land** and sends water upon the fields.” There is **a parable** that illustrates this: **A person** who **kneads** his **cheese** after it has curdled **takes the food and leaves the refuse.**


###### Taanit 10a:4
[Taanit 10a:4](https://torahapp.org/share/book/Taanit/r/10a:4)

אָמַר מָר: מִמַּתְּקִין הֵן בְּעָבִים. מְנָלֵיהּ? דְּאָמַר רַב יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יוֹחָנָן, כְּתִיב: ״חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים״, וּכְתִיב: ״חַשְׁרַת מַיִם עָבֵי שְׁחָקִים״.

**William Davidson Edition - English:**
**The Master said** above: The ocean waters **are sweetened in the clouds.** The Gemara asks: **From where** does Rabbi Eliezer derive **this?** The Gemara answers **that Rav Yitzḥak bar Yosef said** that **Rabbi Yoḥanan said** that **it is written: “Darkness [*ḥeshkhat*] of waters, thick clouds of the skies”** (Psalms 18:12). **And it is written,** in a similar verse: **“Gathering of [*ḥashrat*] waters, thick clouds of the skies”** (II Samuel 22:12).


###### Taanit 10a:5
[Taanit 10a:5](https://torahapp.org/share/book/Taanit/r/10a:5)

שְׁקוֹל כָּף וּשְׁדִי אַרֵישׁ וּקְרִי בֵּיהּ ״חַכְשָׁרַת״.

**William Davidson Edition - English:**
The Gemara explains the significance of this minor variation. These two phrases vary in only one word, which themselves differ by only one letter, a *kaf* for a *reish*. If you join the two versions together, and **take** the letter ***kaf*** from the first version **and** place it **with** the second version of the word, which has **a *reish*,** you can **read into** the verse a new word meaning **rendering fit [*ḥakhsharat*].** Accordingly, the verse can be interpreted as: The rendering fit of water is performed in the clouds of the sky.


###### Taanit 10a:6
[Taanit 10a:6](https://torahapp.org/share/book/Taanit/r/10a:6)

וְרַבִּי יְהוֹשֻׁעַ, בְּהָנֵי קְרָאֵי מַאי דָּרֵישׁ בְּהוּ? סָבַר לַהּ כִּי הָא דְּכִי אֲתָא רַב דִּימִי אֲמַר, אָמְרִי בְּמַעְרְבָא: נְהוּר עֲנָנֵי — זְעֵירִין מוֹהִי. חֲשׁוּךְ עֲנָנֵי — סַגִּיִּין מוֹהִי.

**William Davidson Edition - English:**
The Gemara asks: **And Rabbi Yehoshua,** with regard **to these verses, what** does he learn from **them?** The Gemara answers that Rabbi Yehoshua **holds in accordance with** the opinion of **this** Sage, Rav Dimi. **As when Rav Dimi came** from Eretz Yisrael to Babylonia, **he said** that **they say in the West,** Eretz Yisrael: When **clouds are bright, they have little water;** when **clouds are dark, they have much water.** Accordingly, Rabbi Yehoshua explains that when there is “a darkness of waters” in the clouds, there is also “a gathering of waters,” as rain will fall from them.


###### Taanit 10a:7
[Taanit 10a:7](https://torahapp.org/share/book/Taanit/r/10a:7)

כְּמַאן אָזְלָא הָא דְּתַנְיָא: מַיִם הָעֶלְיוֹנִים בְּמַאֲמָר הֵם תְּלוּיִם, וּפֵירוֹתֵיהֶן מֵי גְשָׁמִים, שֶׁנֶּאֱמַר: ״מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ״, כְּמַאן — כְּרַבִּי יְהוֹשֻׁעַ. וְרַבִּי אֱלִיעֶזֶר: הָהוּא, בְּמַעֲשֵׂה יָדָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא דִּכְתִיב.

**William Davidson Edition - English:**
The Gemara asks: **In accordance with whose** opinion **is that which is taught** in a *baraita*: **The upper waters** do not stand in any defined place; rather, they are **suspended by** the **word** of God, **and their fruit is rainwater, as it is stated:** “Who waters the mountains from His upper chambers; **the earth is full of the fruit of Your works”** (Psalms 104:13). **In accordance with whose** opinion is this statement? It is **in accordance with** the opinion of **Rabbi Yehoshua. And Rabbi Eliezer,** how does he explain this verse? Rabbi Eliezer could say: **That** verse from Psalms **is written with regard to the handiwork of the Holy One, Blessed be He,** not the upper waters.


###### Taanit 10a:8
[Taanit 10a:8](https://torahapp.org/share/book/Taanit/r/10a:8)

אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הָעוֹלָם כּוּלּוֹ מִתַּמְצִית גַּן עֵדֶן הוּא שׁוֹתֶה, שֶׁנֶּאֱמַר: ״וְנָהָר יֹצֵא מֵעֵדֶן וְגוֹ׳״, תָּנָא: מִתַּמְצִית בֵּית כּוֹר שׁוֹתֶה תַּרְקַב.

**William Davidson Edition - English:**
**Rabbi Yehoshua ben Levi said: The entire world drinks from the runoff of the Garden of Eden, as it is stated: “And a river went out of Eden** to water the garden” (Genesis 2:10). It was **taught** in a *baraita*: **From the runoff of a *beit kor*,** a field in which a *kor* of seed can be planted, which is approximately seventy-five thousand square cubits, a field in which **a half-*se’a* [*tarkav*],** of seed can be sown, i.e. one-sixtieth the size of a *beit kor*, **can be watered.** If the runoff from a *beit kor* is sufficient for a field one-sixtieth its size, it can be inferred that the rest of the world is one-sixtieth the size of the Garden of Eden.


###### Taanit 10a:9
[Taanit 10a:9](https://torahapp.org/share/book/Taanit/r/10a:9)

תָּנוּ רַבָּנַן: אֶרֶץ מִצְרַיִם הָוְיָא אַרְבַּע מֵאוֹת פַּרְסָה עַל אַרְבַּע מֵאוֹת פַּרְסָה, וְהוּא אֶחָד מִשִּׁשִּׁים בְּכוּשׁ, וְכוּשׁ — אֶחָד מִשִּׁשִּׁים בָּעוֹלָם, וְעוֹלָם — אֶחָד מִשִּׁשִּׁים בַּגָּן, וְגַן — אֶחָד מִשִּׁשִּׁים לְעֵדֶן, וְעֵדֶן — אֶחָד מִשִּׁשִּׁים לְגֵיהִנָּם, נִמְצָא כׇּל הָעוֹלָם כּוּלּוֹ כְּכִיסּוּי קְדֵרָה לְגֵיהִנָּם. וְיֵשׁ אוֹמְרִים: גֵּיהִנָּם אֵין לָהּ שִׁיעוּר, וְיֵשׁ אוֹמְרִים: עֵדֶן אֵין לָהּ שִׁיעוּר.

**William Davidson Edition - English:**
**The Sages taught** in a *baraita*: The area of the **land of Egypt is four hundred parasangs [*parsa*] by four hundred parasangs. And** this **is one sixtieth** the size **of Cush, and Cush** itself **is one sixtieth** the size **of** the rest of **the world. And the world is one sixtieth of the Garden** of Eden, **and the Garden** of Eden **is one sixtieth of Eden** itself, **and Eden is one sixtieth of Gehenna.** You **find** that **the entire world is like a pot cover for Gehenna,** as Eden, which is far larger than the rest of the world, is only one sixtieth the size of Gehenna. **And some say: Gehenna has no measure. And some say** that **Eden has no measure.**


###### Taanit 10a:10
[Taanit 10a:10](https://torahapp.org/share/book/Taanit/r/10a:10)

אָמַר רַבִּי אוֹשַׁעְיָא, מַאי דִּכְתִיב: ״שֹׁכַנְתְּ עַל מַיִם רַבִּים רַבַּת אוֹצָרֹת״, מִי גָּרַם לְבָבֶל שֶׁיְּהוּ אוֹצְרוֹתֶיהָ מְלֵאוֹת בָּר, הֱוֵי אוֹמֵר: מִפְּנֵי שֶׁשּׁוֹכֶנֶת עַל מַיִם רַבִּים. אָמַר רַב: עַתִּירָה בָּבֶל דְּחָצְדָא בְּלָא מִיטְרָא. אָמַר אַבָּיֵי: נְקִיטִינַן, טוֹבְעָנִי וְלֹא יוֹבְשָׁנִי.

**William Davidson Edition - English:**
**Rabbi Oshaya said: What is** the meaning of that **which is written** about Babylonia: **“You who dwells on many waters, abundant in storehouses”** (Jeremiah 51:13)? **What caused Babylonia to have storehouses full of grain? You must say** that it is **due to** the fact that **it resides on many waters,** the Tigris and the Euphrates Rivers, which render its land easy to irrigate. Similarly, **Rav said: Babylonia is wealthy since** it can **grow crops** for harvest **even without rain. Abaye said: We hold** that it is better for a land to be **swampy** like Babylonia, **and not dry,** as crops in Babylonia grow all year.


###### Taanit 10a:11
[Taanit 10a:11](https://torahapp.org/share/book/Taanit/r/10a:11)

**מַתְנִי׳** בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים. רַבָּן גַּמְלִיאֵל אוֹמֵר: בְּשִׁבְעָה בּוֹ, חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג. כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת.

**William Davidson Edition - English:**
**MISHNA:** **On the third of** the month of **Marḥeshvan** one starts to **request rain** by inserting the phrase: And give dew and rain, in the blessing of the years, the ninth blessing of the *Amida*. **Rabban Gamliel says:** One starts to request rain **on the seventh of** Marḥeshvan, which is **fifteen days after the festival** of *Sukkot*. Rabban Gamliel explains that one waits these extra four days **so that** the **last** pilgrim **of the Jewish people,** who traveled to Jerusalem on foot for the Festival, **can reach the Euphrates River** without being inconvenienced by rain on his journey home.


###### Taanit 10a:12
[Taanit 10a:12](https://torahapp.org/share/book/Taanit/r/10a:12)

**גְּמָ׳** אָמַר רַבִּי אֶלְעָזָר: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל. תַּנְיָא, חֲנַנְיָה אוֹמֵר: וּבַגּוֹלָה, עַד שִׁשִּׁים בַּתְּקוּפָה. אָמַר רַב הוּנָא בַּר חִיָּיא אָמַר שְׁמוּאֵל: הֲלָכָה כַּחֲנַנְיָה.

**William Davidson Edition - English:**
**GEMARA:** **Rabbi Elazar said: The *halakha* is in accordance with** the opinion of **Rabban Gamliel,** that one does not begin to request rain until the seventh of Marḥeshvan. It **is taught** in a *baraita* that **Ḥananya says: And in the Diaspora** one does not begin to request rain **until sixty** days **into the season,** i.e., sixty days after the autumnal equinox. **Rav Huna bar Ḥiyya said** that **Shmuel said: The *halakha* is in accordance with** the opinion of **Ḥananya.**


###### Taanit 10a:13
[Taanit 10a:13](https://torahapp.org/share/book/Taanit/r/10a:13)

אִינִי?! וְהָא בְּעוֹ מִינֵּיהּ מִשְּׁמוּאֵל: מֵאֵימַת מַדְכְּרִינַן ״וְתֵן טַל וּמָטָר״? אֲמַר לְהוּ: מִכִּי מְעַיְּילִי צִיבֵי לְבֵי טָבוּת רִישְׁבָּא! דִּילְמָא אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא.

**William Davidson Edition - English:**
The Gemara asks: **Is that so? But they raised a dilemma before Shmuel: From when does one mention: And give dew and rain? He said to them: From when they bring wood into the house of Tavut the bird hunter [*rishba*].** This is apparently a different date than that mentioned by Ḥananya. The Gemara suggests: **Perhaps this and that are one measure** of time, i.e., Shmuel merely provided a sign of sixty days after the autumnal equinox.


###### Taanit 10a:14
[Taanit 10a:14](https://torahapp.org/share/book/Taanit/r/10a:14)

אִיבַּעְיָא לְהוּ: יוֹם שִׁשִּׁים, כְּלִפְנֵי שִׁשִּׁים אוֹ כִּלְאַחַר שִׁשִּׁים? תָּא שְׁמַע, רַב אָמַר: יוֹם שִׁשִּׁים כִּלְאַחַר שִׁשִּׁים, וּשְׁמוּאֵל אָמַר: יוֹם שִׁשִּׁים כְּלִפְנֵי שִׁשִּׁים.

**William Davidson Edition - English:**
**A dilemma was raised before** the Sages: Is the **sixtieth day** itself treated as part **of** the period **before** the **sixtieth** day **or** is it included **in** the period **after** the **sixtieth** day? The Gemara answers. **Come** and **hear** that there is a dispute in this regard. **Rav said:** The **sixtieth day** is part **of** the period **after** the **sixtieth** day, **and Shmuel said:** The **sixtieth day** is part **of** the period **before** the **sixtieth.**


###### Taanit 10a:15
[Taanit 10a:15](https://torahapp.org/share/book/Taanit/r/10a:15)

אָמַר רַב נַחְמָן בַּר יִצְחָק: וְסִימָנָךְ עִלָּאֵי בָּעוּ מַיָּא, תַּתָּאֵי לָא בָּעוּ מַיָּא. אָמַר רַב פָּפָּא, הִלְכְתָא: יוֹם שִׁשִּׁים כִּלְאַחַר שִׁשִּׁים.

**William Davidson Edition - English:**
**Rav Naḥman bar Yitzḥak said: And your mnemonic** to remember the divergent opinions is: **Those above require water; those below do not require water.** Since water flows downward, those who live in low places receive their water from above and are generally in less need of additional water. Accordingly, Shmuel, who lived in the lowlands of Babylonia, ruled that one begins to request for rain later, whereas Rav, who studied in Eretz Yisrael, which is higher in elevation and has a greater need for rain, stated an earlier date. **Rav Pappa said: The *halakha* is** that the **sixtieth day** is part **of** the period **after** the **sixtieth** day, as stated by **Rav,** and therefore one begins to mention the request for rain on the sixtieth day after the autumnal equinox.


###### Taanit 10a:16
[Taanit 10a:16](https://torahapp.org/share/book/Taanit/r/10a:16)

**מַתְנִי׳** הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְּשָׁמִים — הִתְחִילוּ הַיְּחִידִים מִתְעַנִּין שָׁלֹשׁ תַּעֲנִיּוֹת. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה, וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה. הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵיו וְלֹא יָרְדוּ גְּשָׁמִים — בֵּית דִּין גּוֹזְרִין שָׁלֹשׁ תַּעֲנִיּוֹת עַל הַצִּבּוּר. אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה, וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה.

**William Davidson Edition - English:**
**MISHNA:** If the **seventeenth of Marḥeshvan arrived and rain has not fallen, individuals,** but not the entire community, **begin to fast three fasts** for rain. How are these fasts conducted? As the fast begins in the morning, one **may eat and drink after dark, and one is permitted** during the days of the fasts themselves to engage **in** the performance of **work, in bathing, in smearing oil** on one’s body, **in wearing shoes, and in conjugal relations.** If the **New Moon of Kislev arrived and rain has** still **not fallen,** the **court decrees three fasts on the** entire **community.** Similar to the individual fasts, everyone **may eat and drink after dark, and they are permitted to** engage in the performance of **work, in bathing, in smearing** one’s body **with oil, in wearing shoes, and in conjugal relations.**


###### Taanit 10a:17
[Taanit 10a:17](https://torahapp.org/share/book/Taanit/r/10a:17)

**גְּמָ׳** מַאן ״יְחִידִים״? אָמַר רַב הוּנָא: רַבָּנַן. וַאֲמַר רַב הוּנָא: יְחִידִים מִתְעַנִּין שָׁלֹשׁ תַּעֲנִיּוֹת, שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי.

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Who are** these **individuals** mentioned in the mishna? **Rav Huna said:** This is referring to **the Sages,** who are held to a higher standard and are expected to undertake fasts even when ordinary people do not. **And Rav Huna** further said: The **individuals** who **fast** the **three fasts** do so **on a Monday, and** on the next **Thursday, and** again on the following **Monday.**


###### Taanit 10a:18
[Taanit 10a:18](https://torahapp.org/share/book/Taanit/r/10a:18)

מַאי קָמַשְׁמַע לַן? תְּנֵינָא: אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִילָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ אֶת הַשְּׁעָרִים, אֶלָּא שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי!

**William Davidson Edition - English:**
The Gemara asks: **What is** Rav Huna **teaching us? We** already **learned** this (15b): The court **may not decree a fast on the community starting from a Thursday, so as not to cause an increase in prices. Rather,** the **first three fasts** are established on **Monday, and Thursday, and Monday.** What does Rav Huna’s statement add to this ruling?


###### Taanit 10a:19
[Taanit 10a:19](https://torahapp.org/share/book/Taanit/r/10a:19)

מַהוּ דְּתֵימָא: הָנֵי מִילֵּי צִבּוּר, אֲבָל יָחִיד לָא, קָמַשְׁמַע לַן. תַּנְיָא נָמֵי הָכִי: כְּשֶׁהִתְחִילוּ הַיְּחִידִים לְהִתְעַנּוֹת, מִתְעַנִּין שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וּמַפְסִיקִין בְּרָאשֵׁי חֳדָשִׁים

**William Davidson Edition - English:**
The Gemara answers: Rav Huna’s comment is necessary, **lest you say** that **this applies** only to **a community, but** that in the case of **an individual, no,** the series of three fasts does not have to start on a Monday. **This** opinion **is also taught** in a *baraita* with regard to those mentioned in the mishna: **When the individuals begin to fast, they fast on a Monday, a Thursday, and a Monday. And** if one of the fast days occurs on a day with special observances, **they interrupt** the sequence **for New Moons,**