## Taanit Daf 2a

###### Taanit 2a:1
[Taanit 2a:1](https://torahapp.org/share/book/Taanit/r/2a:1)

**מֵאֵימָתַי** מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים? רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִיּוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג.

**William Davidson Edition - English:**
**MISHNA:** **From when,** i.e., from which date, **does one** begin to **mention the might of the rains** by inserting the phrase: He makes the wind blow and rain fall, in the second blessing of the *Amida* prayer? **Rabbi Eliezer says:** The phrase is inserted **from the first Festival day of the festival** of *Sukkot*. **Rabbi Yehoshua says: From the last Festival day of the festival** of *Sukkot*.


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

אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: הוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג, לָמָה הוּא מַזְכִּיר? אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל אֶלָּא לְהַזְכִּיר ״מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם״ בְּעוֹנָתוֹ. אָמַר לוֹ: אִם כֵּן, לְעוֹלָם יְהֵא מַזְכִּיר!

**William Davidson Edition - English:**
**Rabbi Yehoshua said to** Rabbi Eliezer: **Since rain is nothing other** than **a sign of a curse during the festival** of *Sukkot*, as rainfall forces Jews to leave their *sukkot*, **why** should **one mention** the might of rain during this period? **Rabbi Eliezer said to him: I too did not say** that it is proper **to request** rain at this time, **but** it is proper only **to mention** the phrase: **He makes the wind blow and rain fall, in its due time.** Rabbi Yehoshua **said to him: If so,** i.e., if reciting the phrase does not constitute a request for rain, **one should always mention** rain, even in the summer.


###### Taanit 2a:3
[Taanit 2a:3](https://torahapp.org/share/book/Taanit/r/2a:3)

אֵין שׁוֹאֲלִים אֶת הַגְּשָׁמִים אֶלָּא סָמוּךְ לַגְּשָׁמִים. רַבִּי יְהוּדָה אוֹמֵר: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג — הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח — הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר.

**William Davidson Edition - English:**
The mishna states a general principle: **One requests rain only** immediately **preceding the rainy season. Rabbi Yehuda says:** With regard to **the one who passes before the ark** as prayer leader **on the concluding Festival day of the festival** of *Sukkot*, the Eighth Day of Assembly: **The last** prayer leader, who leads the additional prayer, **mentions** rain, whereas **the first** prayer leader, for the morning prayer, **does not mention** rain. The opposite is the case at the conclusion of the period for mentioning rain **on the first Festival day of Passover:** Here, **the first** prayer leader, who leads the morning prayer, **mentions** rain, while **the last** prayer leader, who leads the additional prayer, **does not mention** rain.


###### Taanit 2a:4
[Taanit 2a:4](https://torahapp.org/share/book/Taanit/r/2a:4)

**גְּמָ׳** תַּנָּא הֵיכָא קָאֵי דְּקָתָנֵי ״מֵאֵימָתַי״? תַּנָּא הָתָם קָאֵי —

**William Davidson Edition - English:**
**GEMARA:** The Gemara asks: **Where does** the ***tanna*** of the mishna **stand, that** he **teaches: From when?** The mishna’s opening question indicates that it has already been established that there is an obligation to mention rain at this time of the year. Where is this obligation stated? The Gemara answers: The ***tanna* is standing there,** i.e., he bases himself on a mishna in *Berakhot*.


###### Taanit 2a:5
[Taanit 2a:5](https://torahapp.org/share/book/Taanit/r/2a:5)

דְּקָתָנֵי: מַזְכִּירִים גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּית הַמֵּתִים, וְשׁוֹאֲלִין בְּבִרְכַּת הַשָּׁנִים, וְהַבְדָּלָה בְּחוֹנֵן הַדָּעַת. וְקָתָנֵי: מֵאֵימָתַי מַזְכִּירִים גְּבוּרוֹת גְּשָׁמִים.

**William Davidson Edition - English:**
**As it teaches** (*Berakhot* 33a): **One mentions the might of the rains** and recites: He makes the wind blow and the rain fall **in** the second blessing of the *Amida* prayer, the blessing of **the resurrection of the dead. And the request** for rain: And grant dew and rain as a blessing, is recited **in** the ninth blessing of the *Amida* prayer, **the blessing of the years. And** the prayer of **distinction [*havdala*]** between the sacred and the profane, recited in the evening prayer following Shabbat and Festivals, is recited **in** the fourth blessing of the *Amida* prayer: **Who graciously grants knowledge. And** it is based on that mishna, which establishes the obligation to request for rain, **that** this mishna **teaches: From when does one** begin to **mention the might of the rains.**


###### Taanit 2a:6
[Taanit 2a:6](https://torahapp.org/share/book/Taanit/r/2a:6)

וְלִיתְנֵי הָתָם! מַאי שְׁנָא דְּשַׁבְקֵיהּ עַד הָכָא?!

**William Davidson Edition - English:**
The Gemara asks: **But** if so, **let** the *tanna* **teach** this *halakha* **there,** in tractate *Berakhot*, at the beginning of the order of *Zera’im*. **What is different** about this case **that he left it until here,** toward the end of the order of *Moed*? In other words, if this issue is indeed a continuation of the mishna in *Berakhot*, why did the *tanna* neglect it until tractate *Ta’anit*?


###### Taanit 2a:7
[Taanit 2a:7](https://torahapp.org/share/book/Taanit/r/2a:7)

אֶלָּא, תַּנָּא מֵרֹאשׁ הַשָּׁנָה סָלֵיק, דִּתְנַן: וּבֶחָג נִידּוֹנִין עַל הַמַּיִם. וְאַיְּידֵי דִּתְנָא וּבֶחָג נִידּוֹנִים עַל הַמַּיִם, תָּנָא מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים.

**William Davidson Edition - English:**
The Gemara answers: **Rather, the *tanna* interrupted** a discussion **from** tractate ***Rosh HaShana*. As we learned** in a mishna there: **And on the festival** of *Sukkot* all creatures **are judged for water. Since** the *tanna* **taught: And on the festival** of *Sukkot* all creatures **are judged for water,** from which it can be inferred that one should request rain near the time of this judgment, he **taught** here: **From when does one mention the might of the rains.**


###### Taanit 2a:8
[Taanit 2a:8](https://torahapp.org/share/book/Taanit/r/2a:8)

וְלִיתְנֵי ״מֵאֵימָתַי מַזְכִּירִים עַל הַגְּשָׁמִים״. מַאי ״גְּבוּרוֹת גְּשָׁמִים״? אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי שֶׁיּוֹרְדִין בִּגְבוּרָה, שֶׁנֶּאֱמַר: ״עֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר וְנִפְלָאוֹת עַד אֵין מִסְפָּר״, וּכְתִיב: ״הַנֹּתֵן מָטָר עַל פְּנֵי הָאָרֶץ וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״.

**William Davidson Edition - English:**
§ The Gemara asks a question with regard to the language of the mishna: **And let** the *tanna* simply **teach: From when does one mention the rains. What is** the meaning of the phrase: **The might of the rains? Rabbi Yoḥanan said: Because** the rains **fall with might.** The might of the rain displays God’s power in the world, **as it is stated: “Who does great things beyond comprehension, marvels without number”** (Job 5:9). **And it is** also **written: “Who gives rain upon the earth, and sends water upon the fields”** (Job 5:10).


###### Taanit 2a:9
[Taanit 2a:9](https://torahapp.org/share/book/Taanit/r/2a:9)

מַאי מַשְׁמַע? אָמַר רַבָּה בַּר שֵׁילָא: אָתְיָא ״חֵקֶר״ ״חֵקֶר״ מִבְּרִיָּיתוֹ שֶׁל עוֹלָם.

**William Davidson Edition - English:**
The Gemara asks: **From where** may it **be inferred** that these verses indicate that rainfall is considered a mighty act of God? **Rabba bar Sheila said:** This is **derived** by means of a verbal analogy between the term **“comprehension”** here and the term **“comprehension” from** a passage that deals with **the creation of the world.**


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

כְּתִיב הָכָא: ״עֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר״, וּכְתִיב הָתָם: ״הֲלוֹא יָדַעְתָּ אִם לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם ה׳ בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ״, וּכְתִיב: ״מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה״.

**William Davidson Edition - English:**
Rabba bar Sheila elaborates on this verbal analogy. **It is written here: “Who does great things that are beyond comprehension,” and it is written there,** with regard to the creation of the world: **“Have you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not grow faint or weary? His discernment is beyond comprehension”** (Isaiah 40:28). This shows that both creation and rainfall are beyond comprehension. **And** concerning the creation of the world, **it is written** elsewhere: **“Who sets firm the mountains with Your strength; Who is girded with might”** (Psalms 65:7). From this verse it can be inferred that rainfall, like the creation of the world, reflects God’s might.


###### Taanit 2a:11
[Taanit 2a:11](https://torahapp.org/share/book/Taanit/r/2a:11)

וּמְנָא לַן דְּבִתְפִלָּה — דְּתַנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֵיכֶם וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם״, אֵיזוֹ הִיא עֲבוֹדָה שֶׁהִיא בַּלֵּב — הֱוֵי אוֹמֵר: זוֹ תְּפִלָּה. וּכְתִיב בָּתְרֵיהּ: ״וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״.

**William Davidson Edition - English:**
The Gemara asks: **And from where do we** derive that rain must be mentioned specifically **in** the *Amida* **prayer?** The Gemara answers: **As it was taught** in a *baraita* with regard to the verse: **“To love the Lord your God and to serve Him with all your heart”** (Deuteronomy 11:13). **Which is the service** of God **that is** performed **in the heart? You must say** that **this** is referring to **prayer. And, afterward, it is written: “And I shall give the rain of your land in its due time, the first rain and the last rain”** (Deuteronomy 11:14). This juxtaposition teaches that it is appropriate to request rain while engaged in the service of the heart, i.e., prayer.


###### Taanit 2a:12
[Taanit 2a:12](https://torahapp.org/share/book/Taanit/r/2a:12)

אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה מַפְתְּחוֹת בְּיָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא נִמְסְרוּ בְּיַד שָׁלִיחַ, וְאֵלּוּ הֵן: מַפְתֵּחַ שֶׁל גְּשָׁמִים, מַפְתֵּחַ שֶׁל חַיָּה, וּמַפְתֵּחַ שֶׁל תְּחִיַּית הַמֵּתִים.

**William Davidson Edition - English:**
§ The Gemara cites related statements concerning the idea that rainfall provides evidence of God’s might. **Rabbi Yoḥanan said:** There are **three keys** maintained **in the hand of the Holy One, Blessed be He, which were not transmitted to an intermediary,** i.e., God tends to these matters Himself. **And they are: The key of rain, the key of birthing, and the key of the resurrection of the dead.**


###### Taanit 2a:13
[Taanit 2a:13](https://torahapp.org/share/book/Taanit/r/2a:13)

מַפְתֵּחַ שֶׁל גְּשָׁמִים — דִּכְתִיב: ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם לָתֵת מְטַר אַרְצְךָ בְּעִתּוֹ״. מַפְתֵּחַ שֶׁל חַיָּה מִנַּיִן — דִּכְתִיב: ״וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וַיִּשְׁמַע

**William Davidson Edition - English:**
Rabbi Yoḥanan cites verses in support of his claim. **The key of rain, as it is stated: “The Lord will open for you His good treasure, the heavens, to give the rain of your land in its due time”** (Deuteronomy 28:12), indicates that rainfall is controlled by God Himself. **From where** is it derived that **the key of birthing** is maintained by God? **As it is written: “And God remembered Rachel and listened**