## Taanit Daf 3b

###### Taanit 3b:1
[Taanit 3b:1](https://torahapp.org/share/book/Taanit/r/3b:1)

דְּלָא מִיעֲצַר. וְכִי מֵאַחַר דְּלָא מִיעֲצַר, אֵלִיָּהוּ אִשְׁתְּבוֹעֵי לְמָה לֵיהּ? הָכִי קָאָמַר לֵיהּ: אֲפִילּוּ טַל בְּרָכָה נָמֵי לָא אָתֵי. וְלַיהְדְּרֵיהּ לְטַל דִּבְרָכָה? מִשּׁוּם דְּלָא מִינַּכְרָא מִילְּתָא.

**William Davidson Edition - English:**
**is not withheld,** and therefore it continued even during this time of drought. The Gemara asks: **And since dew is not withheld, why did Elijah swear** that there would be no dew as well as no rain? The Gemara explains that **this is what** Elijah **said to** Ahab: Not only will there be no rainfall, but **even** the **dew of blessing,** which helps crops grow, **will not come.** This prediction was indeed fulfilled. The Gemara asks: **But** if so, **let** God **restore** the **dew of blessing** when He ended the drought of rain, in the aforementioned verse. The Gemara answers: This was not necessary, **because the matter is not recognizable,** i.e., people cannot distinguish between dew of blessing and the regular dew which is always present.


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

אֶלָּא רוּחוֹת מְנָא לַן דְּלָא מִיעַצְרִי? אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר קְרָא: ״כִּי כְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם נְאֻם ה׳״. מַאי קָאָמַר לְהוּ? אִילֵּימָא הָכִי קָאָמַר לְהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: דְּבַדַּרְתִּינְכוּ בְּאַרְבַּע רוּחֵי דְעָלְמָא, אִי הָכִי — ״כְּאַרְבַּע״? ״בְּאַרְבַּע״ מִיבְּעֵי לֵיהּ! אֶלָּא הָכִי קָאָמַר: כְּשֵׁם שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלֹא רוּחוֹת — כָּךְ אִי אֶפְשָׁר לָעוֹלָם בְּלֹא יִשְׂרָאֵל.

**William Davidson Edition - English:**
The Gemara asks: **However,** with regard to **winds, from where do we** derive that **it is not withheld** but perpetually blows? **Rabbi Yehoshua ben Levi said that the verse states: “For I have spread you abroad as the four winds of the heaven, says the Lord”** (Zechariah 2:10). He clarifies: **What is** God **saying to them? If we say** that **this is what the Holy One, Blessed be He, is saying to the Jewish people: I have scattered you to the four winds of the world; if so,** why did He say **“as the four** winds”? He **should have** said: **To the four** winds. **Rather, this is what** God **is saying: Just as the world cannot** exist **without winds, so too, the world cannot** exist **without the Jewish people.** This interpretation of the verse is based on the claim that the winds never cease.


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

אָמַר רַבִּי חֲנִינָא: הִלְכָּךְ, בִּימוֹת הַחַמָּה: אָמַר ״מַשִּׁיב הָרוּחַ״ — אֵין מַחֲזִירִין אוֹתוֹ. אָמַר ״מוֹרִיד הַגֶּשֶׁם״ — מַחֲזִירִין אוֹתוֹ.

**William Davidson Edition - English:**
**Rabbi Ḥanina said: Therefore,** since wind and dew are always present, if **during the summer one recited: He makes the wind blow, we do not require him to return** and repeat the blessing since the wind blows during the summer as well. However, if **one recited** during the summer: **He makes the rain fall, we require him to return** and repeat the blessing, because rain in the summer is a curse.


###### Taanit 3b:4
[Taanit 3b:4](https://torahapp.org/share/book/Taanit/r/3b:4)

בִּימוֹת הַגְּשָׁמִים: לֹא אָמַר ״מַשִּׁיב הָרוּחַ״ — אֵין מַחֲזִירִין אוֹתוֹ. לֹא אָמַר ״מוֹרִיד הַגֶּשֶׁם״ — מַחֲזִירִין אוֹתוֹ. וְלֹא עוֹד, אֶלָּא אֲפִילּוּ אָמַר ״מַעֲבִיר הָרוּחַ וּמַפְרִיחַ הַטַּל״ — אֵין מַחֲזִירִין אוֹתוֹ.

**William Davidson Edition - English:**
Conversely, **in the rainy season,** if **one did not recite: He makes the wind blow, we do not require him to return** to the beginning, because the wind blows regardless. If **one did not recite: He makes the rain fall, we require him to return** and repeat the blessing. **And not only that, but even** if **one** mistakenly **recited: He removes the wind and lifts the dew,** i.e., that there should be no wind or dew, **we do not require him to return** and repeat the blessing, because wind and dew are always present.


###### Taanit 3b:5
[Taanit 3b:5](https://torahapp.org/share/book/Taanit/r/3b:5)

תָּנָא: בֶּעָבִים וּבָרוּחוֹת לֹא חִיְּיבוּ חֲכָמִים לְהַזְכִּיר, וְאִם בָּא לְהַזְכִּיר — מַזְכִּיר, מַאי טַעְמָא — מִשּׁוּם דְּלָא מִיעַצְרִי.

**William Davidson Edition - English:**
It was **taught** in a similar *baraita*: With regard **to clouds and** with regard **to wind, the Sages did not obligate one to mention** them, but **if one wishes to mention** them, **he may mention** them. The Gemara asks: **What is the reason?** The Gemara answers, as above: **Because** clouds and winds are constant and **are not withheld.**


###### Taanit 3b:6
[Taanit 3b:6](https://torahapp.org/share/book/Taanit/r/3b:6)

וְלָא מִיעַצְרִי? וְהָתָנֵי רַב יוֹסֵף: ״וְעָצַר אֶת הַשָּׁמַיִם״ — מִן הֶעָבִים וּמִן הָרוּחוֹת. אַתָּה אוֹמֵר מִן הֶעָבִים וּמִן הָרוּחוֹת, אוֹ אֵינוֹ אֶלָּא מִן הַמָּטָר? כְּשֶׁהוּא אוֹמֵר ״וְלֹא יִהְיֶה מָטָר״ — הֲרֵי מָטָר אָמוּר, הָא מָה אֲנִי מְקַיֵּים ״וְעָצַר אֶת הַשָּׁמַיִם״ — מִן הֶעָבִים וּמִן הָרוּחוֹת.

**William Davidson Edition - English:**
The Gemara asks: **And** are **they not withheld? But didn’t Rav Yosef teach** in a *baraita* that the verse: **“And He will close up the heavens”** (Deuteronomy 11:17), means that God will stop up the heavens **from the clouds and from the winds?** Do **you say** that “close up the heavens” means **from the clouds and from the winds, or** perhaps **it is only** referring to the absence **of rainfall? When** the same verse **says: “So that there will be no rain,” rain is** already **mentioned** explicitly. **How** then **do I uphold** the meaning of the verse: **“And He will close up the heavens”?** This must mean **from the clouds and from the winds.**


###### Taanit 3b:7
[Taanit 3b:7](https://torahapp.org/share/book/Taanit/r/3b:7)

קַשְׁיָא רוּחוֹת אַרוּחוֹת, קַשְׁיָא עָבִים אַעָבִים! עָבִים אַעָבִים לָא קַשְׁיָא: הָא — בְּחָרְפֵי, הָא — בְּאַפְלֵי.

**William Davidson Edition - English:**
The Gemara summarizes its question: This is **difficult** due to the contradiction between the statement about **wind** in the first *baraita* and the statement about **wind** in the second *baraita*, and is similarly **difficult** due to the contradiction between the statement about **clouds** in the first *baraita* and the statement about **clouds** in the second *baraita*. The Gemara answers: The contradiction between one statement about **clouds** and the other statement about **clouds** is **not difficult,** as **this** first *baraita* is referring to **early** clouds that precede the rain, which come whether or not rain actually falls, whereas **this** second *baraita* is referring to **late** clouds, which materialize after rainfall. These late clouds are sometimes withheld by God as a punishment.


###### Taanit 3b:8
[Taanit 3b:8](https://torahapp.org/share/book/Taanit/r/3b:8)

רוּחוֹת אַרוּחוֹת לָא קַשְׁיָא: הָא — בְּרוּחַ מְצוּיָה, הָא — בְּרוּחַ שֶׁאֵינָהּ מְצוּיָה. רוּחַ שֶׁאֵינָהּ מְצוּיָה חַזְיָא לְבֵי דָרֵי! אֶפְשָׁר בְּנָפְווֹתָא.

**William Davidson Edition - English:**
Likewise, the contradiction between the first statement about **wind** and the second statement about **wind** is **not difficult,** as **this** first *baraita* is referring to **a typical wind,** which is never withheld, while **this** second *baraita* is referring to **an atypical wind,** which may be withheld. The Gemara asks: **An atypical wind is fit for** winnowing grain on **the threshing floor.** Since this wind is also a necessity, one should pray for it as well. The Gemara answers: Since it is **possible** to winnow grain **with sieves** when there is no wind, there is no great need for these winds.


###### Taanit 3b:9
[Taanit 3b:9](https://torahapp.org/share/book/Taanit/r/3b:9)

תָּנָא: הֶעָבִים וְהָרוּחוֹת שְׁנִיּוֹת לַמָּטָר. הֵיכִי דָּמֵי? אָמַר עוּלָּא, וְאִיתֵּימָא רַב יְהוּדָה: דְּבָתַר מִיטְרָא. לְמֵימְרָא דִּמְעַלְּיוּתָא הִיא? וְהָכְתִיב: ״יִתֵּן ה׳ אֶת מְטַר אַרְצְךָ אָבָק וְעָפָר״, וְאָמַר עוּלָּא וְאִיתֵּימָא רַב יְהוּדָה: זִיקָא דְּבָתַר מִטְרָא!

**William Davidson Edition - English:**
§ It was **taught** in a *baraita*: **Clouds and winds are** so significant that, in terms of their benefit, they are **secondary** only **to rain.** The Gemara asks: **What are the circumstances** in which this claim is correct? **Ulla, and some say Rav Yehuda, said:** The *baraita* is referring to the clouds and winds **that** come **after rainfall.** The Gemara asks: **Is this to say that** clouds and winds that come after rain **are beneficial? But isn’t it written** in the chapter of the curses: **“The Lord will make the rain of your land powder and dust”** (Deuteronomy 28:24), **and Ulla, and some say Rav Yehuda, said:** This curse is referring to **winds that come after rain,** as they raise up powder and dust?


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

לָא קַשְׁיָא: הָא דַּאֲתָא נִיחָא, הָא דַּאֲתָא רַזְיָא. וְאִי בָּעֵית אֵימָא: הָא דְּמַעֲלֶה אָבָק, הָא דְּלָא מַעֲלֶה אָבָק.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult,** since **this** first statement of Ulla is referring to beneficial wind **that comes gently,** whereas **this** second statement of Ulla is referring to harmful wind **that comes forcefully [*razya*],** raises up powder and dust, and reduces the effectiveness of the rain. **And if you wish, say** instead: **This,** Ulla’s second statement, is referring to wind **that raises dust;** whereas **this,** Ulla’s first statement, is referring to wind **that does not raise dust.**


###### Taanit 3b:11
[Taanit 3b:11](https://torahapp.org/share/book/Taanit/r/3b:11)

וְאָמַר רַב יְהוּדָה: זִיקָא דְּבָתַר מִיטְרָא — כְּמִיטְרָא. עֵיבָא דְּבָתַר מִיטְרָא — כְּמִיטְרָא. שִׁימְשָׁא דְּבָתַר מִיטְרָא — כִּתְרֵי מִטְרֵי. לְמַעוֹטֵי מַאי? לְמַעוֹטֵי גִּילְהֵי דְלֵילְיָא, וְשִׁמְשָׁא דְּבֵינֵי קַרְחֵי.

**William Davidson Edition - English:**
**And** on a related topic, **Rav Yehuda said: Wind that** blows **after rain is** as beneficial to the earth **as rain** itself. **Clouds that** appear **after rain are** as beneficial **as rain,** while **sunlight that** follows **after rain is** as beneficial **as two rainfalls.** The Gemara asks: If wind, clouds, and sun are all beneficial after rainfall, **what** does Rav Yehuda’s statement serve **to exclude?** The Gemara answers: He comes **to exclude the glow of the evening and the sun that** shines **between the clouds,** appearing only in patches. These phenomena are harmful after rain.


###### Taanit 3b:12
[Taanit 3b:12](https://torahapp.org/share/book/Taanit/r/3b:12)

אָמַר רָבָא: מְעַלֵּי תַּלְגָא לְטוּרֵי כְּחַמְשָׁה מִטְרֵי לְאַרְעָא, שֶׁנֶּאֱמַר: ״כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ״.

**William Davidson Edition - English:**
On a related note, **Rava said: Snow is as beneficial to the mountains as five rainfalls to the earth** of the plains, **as it is stated: “For He says to the snow: Fall on the earth, likewise to the shower of rain, and to the showers of His mighty rain”** (Job 37:6). This verse compares snow to rain by means of five allusions to types of rainfall: The word “rain,” which appears twice; the word “shower”; and the plural “showers,” which indicates two rainfalls. This teaches that snow is as beneficial as five rainfalls.


###### Taanit 3b:13
[Taanit 3b:13](https://torahapp.org/share/book/Taanit/r/3b:13)

וְאָמַר רָבָא: תַּלְגָא — לְטוּרֵי, מִטְרָא רַזְיָא — לְאִילָנֵי, מִטְרָא נִיחָא — לְפֵירֵי,

**William Davidson Edition - English:**
**And** on the same topic, **Rava said: Snow** brings benefits **to the mountains; strong rain** provides benefits **to trees; light rain** brings benefit **to fruit;**