MISHNAH: The order of these fast-days was said for the first period of rains. But about abnormal growth one sounds the alarm immediately¹.. Also if rains stopped for 40 days between rainy periods one raises the alarm about it since it is a sign of drought².

footnotes: ¹ While the extended prayers and shofar blowing are instituted if there are no rains in the entire month of Marḥeshwan, even though the need becomes apparent in the second half of the month, a fast-day instituted because of danger to growing crops (such as widespread fungus) is proclaimed on the first Monday after the phenomenon was observed and accompanied by blowing the shofar ² Since the crop which started to grow after the first rains will wither and be lost before the second rains.

HALAKHAH: “The order of these fast-days was said,” etc. What is their “immediately”? Rav said, Monday³, Thursday, and Monday. If it became abnormal on Monday, what about sounding the alarm on Thursday⁴? Rebbi Ze`ira understood it from the following⁵. 10:12.: He said to me, do not fear, Daniel, since from the first day when you intended to fast before the Eternal, your God, your words were heard. Already your words were heard. And here, since the Court were determined to do it is as if they did⁶.

footnotes: ³ The first Monday after the need became evident. Babli 19b. ⁴ But Mishnah 2:15 forbids to start a series of fast-days on Thursdays. ⁵ Dan ⁶ The fast-day is proclaimed immediately but executed only the next Monday.

It was stated⁷: “Just as one sounds the alarm during the other years of a Sabbatical period, so one sounds the alarm during the Sabbatical because of the livelihood of others.” What means “because of the livelihood of others”? The colleagues said, because of the livelihood of Gentiles. Rebbi Zeira said, because of the livelihood of the suspect ones⁸. That of Rebbi Zeira follows Rebbi, that of the colleagues follows Rebbi Phineas ben Yair. That of Rebbi Ze`ira follows Rebbi: A teacher⁹ was suspected in matters of Sabbatical produce. They brought him before Rebbi who said to them, what should this wretch do, he does it for his livelihood. But that of the colleagues follows Rebbi Phineas ben Yair. ¹⁰ 1:3 (Notes 145–149,ד). Rebbi wanted to permit the Sabbatical year¹¹. Rebbi Phineas ben Yair went to him. He said to him: how is the grain doing? He answered him: endives¹²) to the Roman army. are doing fine. He said to him: how is the grain doing? He answered him: endives are doing fine. From this, Rebbi understood that he did not agree with him. He said to him: Would the Rabbi care to eat a bite with me today? He said to him, yes. When he came, he saw the she-mules¹³. In Yoma 8:5 it is stated that the kick of a white mule is life threatening; white mules should not be kept by Jews. of Rebbi standing. He said, are all these fed by Jews? He will not see me again! They went and told this to Rebbi. Rebbi sent and wanted to pacify him. They found him in his city. He said, the people of my city should come close to me. The people of his city came and surrounded him. They said to them, Rebbi wants to make peace with him. They left him and went away. He said, my sons should come close to me. Fire descended from Heaven and surrounded him. They returned and told Rebbi. He said, since we did not have merit to eat our fill from him in this world, may we be worthy to eat our fill from him in the World to Come.

footnotes: ⁷ Tosephta 2:8; Babli 19b. ⁸ People suspected of dealing in Sabbatical produce. While the poor and everybody else are permitted to collect spontaneously growing produce on any field in the Holy Land, nobody is permitted to use any of these as an object of trade. ⁹ Possibly one may read סַפָּר “barber”. But it is difficult to see why a barber should be disciplined by Rebbi. ¹⁰ From here on the text also is in Demay ¹¹ Since in the absence of a Temple and the distribution of land as ordered in the Torah the Sabbatical year is observed as a rabbinic ordinance, Rebbi wanted to permit cultivation of the land to help pay real estate taxes which were imposed irrespective of yield. A generation later R, Yannay did just this. ¹² They are irrelevant for taxes or a payment in kind (annona ¹³ Latin mulus

MISHNAH: If they descended on produce but not on trees¹⁴, on trees but not on produce, on both but not on cisterns, ditches, or caves¹⁵, one sounds the alarm immediately.

footnotes: ¹⁴ Rain beneficial to fields but not to orchards ¹⁵ The water reservoirs for the dry seasons.

HALAKHAH: “If they descended on produce but not on trees,” little by little, “on trees but not on produce,” only heavy downpours, “on both but not on cisterns, ditches, or caves, one sounds the alarm immediately.” It was stated⁷: “One sounds the alarm about trees half a month before Passover¹⁶, about cisterns, ditches and caves half a month before Pentecost.” Then even later¹⁷? Later it would be a miracle, and one does not sound the alarm expecting miracles.

footnotes: ⁷ Tosephta 2:8; Babli 19b. ¹⁶ Since Passover is the time of the barley harvest, it is too late for saving produce but still in time to save vines and olive trees. ¹⁷ Since if water reservoirs are empty at the end of the rainy season, everybody’s life is in danger.

Rebbi Berekhiah, Rebbi Ḥelbo Pappos in the name of Rebbi Eleazar: Sometimes rains fall because of the merit of one person, the merit of one grass blade, the merit of one field. All three are from one verse¹⁸. 10:1., and rain showers He will give to you, to a man, grass, in the field. To a man, but not to men. To a grass, but not to grasses. In the field, but not in fields.

footnotes: ¹⁸ Sach

MISHNAH: And also a town on which no rain fell¹⁹, as it is written²⁰4:7. Description of a curse.: I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt. This town fasts and blows the shofar and all its surroundings²¹ fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

footnotes: ¹⁹ While the rest of the country got rain. ²⁰ Amos ²¹ While they have crops, they are at risk since the increased demand from the town without crops will drive prices higher.

HALAKHAH: Rebbi Simon said, it is written²⁰4:7. Description of a curse.: I shall give rain on one town and on another town I shall not give rain; one parcel will receive rain but the leaves of a parcel which does not receive rain will wilt. The merit of the field does it.

footnotes: ²⁰ Amos

²²13(5). The problem is that in the Creation it is asserted that fog from below created the conditions for agriculture but its continued existence depends on rain from the clouds. In Gen. rabba: For 4 causes the Holy One, praise to Him, changed nature so that the earth should be irrigated from above. For four causes the rains fall down; because of violent men²³, because of noxious dew, and that the high country drink like the low country, and that everybody direct his eyes to Heaven. ²⁴ By the merit of three causes does rain fall. By the merit of the Land, by the merit of charity, and by the merit of sufferings; and all are in one verse²⁵. 37:13.: If for (charity) [the stick], if for the Land, if for (the stick) [for charity] you will find it.

footnotes: ²² Gen. rabba ²³ Who are prevented from monopolizing water resources. ²⁴ Babli 8b. ²⁵ Job

²⁶4:1 (Notes 54–58), copied in Babli Yebamot78b; Midrash Samuel28[5]; Num. rabba8(4). Four sins cause the rains to be halted. The sins of idolatry, incestuous and adulterous behavior, spilling blood, and of those who pledge publicly for charity but do not pay up. By the sin of idolatry from where? ²⁷. 11:16–17.Guard**yourselves, that your heart not be led astray so you deviate and worship other powers, etc. What is written next? The Eternal’s rage will be inflamed against you; He will arrest the sky and there will be no rain. By the sin of incestuous and adulterous behavior, from where? ²⁸. 3:2–3.You pollute the Land by your whoring and your criminality. What is the punishment for this? It prevents rain showers, and there will be no late rain. By the sin of the spillers of blood, from where? ²⁹. 35:33.For the blood pollutes the Land. The blood will make anger rest on the Land. By the sin of those who pledge publicly for charity but do not pay up, from where? ³⁰. 25:14.Clouds and wind but no rain, a man who takes credit for a lying gift.

footnotes: ²⁶ Part of a larger story in Qiddušin ²⁷ Deut ²⁸ Jer ²⁹ Num ³⁰ Prov

³¹13(11). It is called by five names: fog, canopy, cloud, prince, and storm-cloud. From where “fog”? And fog rose from the earth³². 2:6.. “Thick cloud,” [which thickens the sky]³³., behold, I shall come to you in a canopy of cloud³⁴. 19:9.. “Cloud”, because it makes people meek with one another. “Prince” because it turns owners of houses into princes: He raises rain-clouds from the ends of the earth³⁵. 135:7.. “Storm-clouds” because it turns the sky into multiple visions³⁶ form of חזה “to have a vision”.: The Eternal makes storm clouds³⁷. 10:1..

footnotes: ³¹ Gen. rabba ³² Gen ³³ Corrector’s addition from Gen. rabba ³⁴ Ex ³⁵ Ps ³⁶ Deriving the unexplained word as pilpel ³⁷ Sach

“All its surroundings²¹ fast but do not blow the shofar;” since we find that on the Day of Atonement one fasts but does not blow the shofar. “Rebbi Aqiba says they blow the shofar but do not fast,” since we find that on New Year’s Day one blows the shofar but does not fast.

footnotes: ²¹ While they have crops, they are at risk since the increased demand from the town without crops will drive prices higher.

MISHNAH: Similarly, a town in which there is an epidemic or a building collapse, this town fasts and blows the shofar, and all its surroundings²¹ fast but do not blow the shofar; Rebbi Aqiba says they blow the shofar but do not fast.

footnotes: ²¹ While they have crops, they are at risk since the increased demand from the town without crops will drive prices higher.

HALAKHAH: There was an epidemic in Sepphoris but it did not touch the avenue where Rebbi Ḥanina was dwelling. The Sepphoreans were saying, why is this old man amongst us sitting in peace while the neighborhood and the town is ruined? He came to preach and said before them: There was one Zimry in his generation but 24’000 fell of Israel³⁸. 25:9,14. Zimri’s sin was to sleep with a non-Jewish woman who offered herself to him.. But we, how many Zimry are in our generation³⁹ and you are complaining?

footnotes: ³⁸ Num ³⁹ Visiting the bordellos in Roman Sepphoris.

One time they needed to proclaim a fast but no rain fell. Rebbi Joshua ben Levi made (one) [a fast]⁴⁰ in the South⁴¹ and rain fell. The Sepphoreans were saying, Rebbi Joshua ben Levi brought rain to the Southerners, but Rebbi Ḥanina⁴² stopped water for the Sepphoreans. They needed to make a fast a second time. He sent and brought Rebbi Joshua ben Levi. He said to him, would my Master be willing to go with us to fast. They both went to the fast but no rain fell. He came to preach and said before them, not Rebbi Joshua ben Levi brought rain to the Southerners, nor Rebbi Ḥanina stopped water for the Sepphoreans. Only the Southerners’ hearts are soft and they hear words of instruction and submit. But the Sepphoreans’ hearts are hard; they hear words of instruction and do not submit. When he came home he raised his eyes and saw the air clear. He said, is it still like this⁴³? Immediately rain fell. He vowed by himself not to do this again. He said, who am I to tell to the creditor not to collect his due?

footnotes: ⁴⁰ Unnecessary corrector’s addition. ⁴¹ Lydda. ⁴² The local Chief Rabbi. ⁴³ That his sermon had no influence on the people and therefore, while the drought was not his fault as explained in the next paragraph, it was his failure as a preacher which was the indirect cause. For this he felt very badly; Heaven sent rain to make feel him better. All these Aramaic texts are sermon concepts.

Rebbi Ze`ira in the name of Rebbi Ḥanina: What should the great men of a generation do since the public is judged only according to its majority? So we find that during the 38 years during which Israel were as in a ban, He did not speak with Moses, as it is said⁴⁴. 2:16–17. Babli 30b.: It was when all the warriors finished dying from inside the camp. What is written next? The Eternal spoke to me to give orders. Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: What should the great men of a generation do since the public is judged only according to its majority? So we find that if Israel had not said⁴⁵. 18:39., The Eternal is the supreme power, the Eternal is the supreme power, no fire would have come down from heaven and burned the sacrifices⁴⁶.

footnotes: ⁴⁴ Deut ⁴⁵ 1K ⁴⁶ However the verse makes it clear that the people answered after the fire had descended.

Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair. Three created the Holy One, praise to Him, and was wondering why He created them. These are the Chaldeans, the Arabs, and evil inclinations. Chaldeans: this is the land of the Chaldeans, of the non-existing people⁴⁷. 23:13.. If only they did not exist. Arabs: unkept tents of robbers, trusted by those who irritate God, those who God brought in His hand⁴⁸12:6 (to be combined with the statement there v. 9 that the Eternal had created all this.). Evil inclinations: On this day, this is the Eternal’s oracle, I shall gather the lame, and collect the disowned, and to whom I did wrong⁴⁹4:6.. Rebbi Berekhiah, Rebbi Abba bar Cahana, Rebbi Joshua ben Yair in the name of Rebbi Phineas ben Yair: it is as if I did wrong to them⁵⁰52b; cf. Babli Berakhot 31b/32a and Rashi’s commentary, first line of 32a; Ta`anit25b in the name of Samuel Minor..

footnotes: ⁴⁷ Is ⁴⁸ Job ⁴⁹ Micah ⁵⁰ Extended Babli Sukkah

Rebbi Eliezer organized a fast but no rain fell. Rebbi Aqiba organized a fast and rain fell. He preached and said before them: I shall tell you a parable, to what the situation is comparable. To a king who had two daughters, one insolent and one well-behaved. When the insolent one wanted to come before him, he said, give her what she wants and let her go away. But when the well-behaved came before him, he was patient and liked to hear her request. Is it permitted to say this⁵⁰52b; cf. Babli Berakhot 31b/32a and Rashi’s commentary, first line of 32a; Ta`anit25b in the name of Samuel Minor.? Only not to desecrate the Name of Heaven through Rebbi Eliezer.

footnotes: ⁵⁰ Extended Babli Sukkah

Rav Aḥa organized thirteen fast days⁵² but no rain fell. When he went home he encountered a Samaritan who said to him: Rabbi, Rabbi, squeeze your garment because of the rain. He answered him, by the life of this man, Heaven will perform wonders and the year will be successful but this man will not then live. Heaven performed wonders, the year was successful, but this Samaritan died, and people were saying, come and see the fruits of the sun⁵³.

footnotes: ⁵² As described in Chapter 2. ⁵³ That there were abundant fruits without rains.

“All its surroundings²¹ fast but do not blow the shofar;” since we find that on the Day of Atonement one fasts but does not blow the shofar. “Rebbi Aqiba says they blow the shofar but do not fast,” since we find that on New Year’s Day one blows the shofar but does not fast.

footnotes: ²¹ While they have crops, they are at risk since the increased demand from the town without crops will drive prices higher.

MISHNAH: What is an epidemic⁵⁴ to bring people to repentance.? A town which could mobilize 500 soldiers⁵⁵ and there were taken out three dead persons on three consecutive days⁵⁶.

footnotes: ⁵⁴ That one fasts and/or blows the shofar ⁵⁵ Able bodied males between the ages of 20 and 50. ⁵⁶ Who die because of the same disease.

HALAKHAH: Rebbi Levi said, it is written⁵⁷. 28:21.: The Eternal will stick to you the epidemic. {A parable} of a woman who sticks three loaves together⁵⁸. How is this acted on? Is it not that larger it needs another rate⁵⁹? Let us hear it from the following: Even a city large as Antiochia, and there were brought out three dead persons during three consecutive days. This implies that larger it needs another rate⁶⁰. The houses about which they spoke⁶¹, healthy but not shaky. And similarly, young people but not old ones. It was stated: Diphtheria any; two by plague and one by diphtheria. Come and see, “diphtheria any” and you are saying so⁶²? It is needed for the case that they blew the shofar about diphtheria and it went away and after that two died of a plague and one of diphtheria⁶³.

footnotes: ⁵⁷ Deut ⁵⁸ A plague for which one fasts is a infectious disease. ⁵⁹ Goes a town larger than that mentioned in the Mishnah by different rules both in the number of victims and in the number of days? ⁶⁰ The interpretation of this sentence depends on the interpretation of the expression “rate”. If this means “percentage” then instead of “needs” one has to read “does not need”. If it means “absolute numbers” then the text as it stands is correct. Since there is no corrector’s addition, the second interpretation is to be accepted. ⁶¹ In Mishnah 4; one fasts only for unforeseeable building collapses. ⁶² If one fasts for one deadly case of diphtheria (Tosephta 2:9), why the mention of two deaths by another communicable disease? ⁶³ In the case of diphtheria, the requirement is waived that to declare an epidemic the causes of death must be the same infection.

MISHNAH: About the following one blows the shofar everywhere: About blight and canker⁶⁴, about locusts and ḥasil⁶⁵, about dangerous beasts, and on war⁶⁶ one blows the shofar since it is a moving plague.

footnotes: ⁶⁴ These destroy the harvest. ⁶⁵ Kinds of locust as explained in the Halakhah. ⁶⁶ Mainly civil war.

HALAKHAH: Rebbi Ḥama bar Uqba in the name of Rebbi Yose ben Ḥanina: One blows the shofar for the failure of the flax crop. What is the reason? Horrible and execrable things happened in the land⁶⁷. 5:30.. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: One blows the shofar about hot East wind⁶⁸. What is the reason? I went black without sun⁶⁹, I rose in the assembly to pray⁷⁰ 30:28.. Rebbi Eleazar said, honor your healer before you need him⁷¹ 38:1.. What is the reason? If your prayer had preceded your need, and all efforts of power⁷² 36:19. Just as one should have good relations with one’s doctor before sickness strikes, so one should pray to prevent bad things to happen. The ḥamsin itself is not dangerous but it points to dangerous consequences.. Rebbi Joḥanan and Rebbi Simeon ben Laqish. Rebbi Joḥanan said, [if you prayed, no one up high will begrudge you, but all will reinforce your power, and all efforts of power. Rebbi Simeon ben Laqish said, if you prayed,]⁷³ #920. A different, more explicit, version in the Babli, Sanhedrin 44b. do not keep your mouth narrow, but open your mouth and I shall fill it⁷⁴. 81:11..

footnotes: ⁶⁷ Jer ⁶⁸ Which coming from the Arabian desert is very dry and threatens to dry out growing crops. ⁶⁹ The sand blown by the East wind makes the sun disappear in a haze. ⁷⁰ Job ⁷¹ A quote from Sirachides ⁷² Job ⁷³ Corrector’s addition from the quote in Yalqut Job ⁷⁴ Ps

Not only a locust but even a wing⁷⁵. And why is it called ḥasil because it eliminates everything⁷⁶, possibly Arabic גוואב “traveller through the desert.”. And why is called govai? Because it forecloses the claims of its Master⁷⁷. Not only a dangerous beast but even a dangerous domestic animal. Already there were years in the Land of Israel when a donkey’s bite was deadly, a steer’s bite was deadly. Not only declared war, but also war in peacetime⁷⁸, which already happened in the time of Josiah.

footnotes: ⁷⁵ Since a wing recognizable as from a dangerous locust proves their presence. Babli 22a ⁷⁶ The words used in the Mishnah for “locusts” are biblical. In Talmudic times the name was govai ⁷⁷ Is an instrument of Divine retribution. ⁷⁸ Or the Roman army in Roman territory since its pay was mostly plunder. Babli 22a.

MISHNAH: It happened that Elders left Jerusalem for their cities to decree a fast since blight to fill an oven⁷⁹ was seen in Ascalon⁸⁰. Also they decreed a fast the following day because wolves ate two children in Transjordan. Rebbi Yose says, not that they ate but that they were seen.

footnotes: ⁷⁹ Enough grain which if healthy would have been enough to form a cake filling a small portable clay oven. ⁸⁰ A Philistine city just outside the borders of Hasmonean Judua.

HALAKHAH: That is, if collected. But dispersed even less than that⁸¹.. Rebbi Mana said, if the are seen one pursues them⁸². Rebbi Yose ben Rebbi Abun said, they were seen at a place inappropriate for them⁸³.

footnotes: ⁸¹ Since every incidence of blight is a focus of infection, dispersed incidences of blight are much more dangerous. “Less” is Latin parum ⁸² If one has time to organize a pursuit, one chases the wild predators away until they do no longer present a danger. R. Yose’s remark seems unjustified. ⁸³ While in general wild predators are only a danger if they form a pack, if they are seen in town even a single one is an indication that he is part of a pack and therefore dangerous. R. Yose’s remark is justified. The Babli 22a has a different criterion.

MISHNAH: About the following one blows the shofar on a Sabbath: About a town surrounded by Gentiles⁸⁴ or a river⁸⁵, and a ship in danger in the ocean. Rebbi Yose said, to help⁸⁶ on a Sabbath is rabbinically forbidden; it only is permitted as a military signal to mobilize all available personnel in a situation where lives are at stake. but not to vociferation. Simeon from Timna says, also about an epidemic but the Sages did not agree with him⁸⁷.

footnotes: ⁸⁴ Who come as enemies. ⁸⁵ In a flood. ⁸⁶ Blowing the shofar ⁸⁷ Since the only people who can help are the doctors who certainly are already on duty.

HALAKHAH: Rav said, answer me, Eternal, answer me⁸⁸. 18:37. According to the Babli 14a the reference is not to this verse but to the standard prayer on fast day, Halakhah 2:2, Notes 107–108. He holds that one never sounds the shofar on the Sabbath for any reason whatsoever, but he permits penitentiary prayers on a Sabbath (which other authorities permit only on a Day of Atonement which is a Sabbath.). The Mishnah disagrees with Rav: “Rebbi Yose said, to help⁸⁶ on a Sabbath is rabbinically forbidden; it only is permitted as a military signal to mobilize all available personnel in a situation where lives are at stake. but not to vociferation.” Therefore the first Tanna holds even for vociferation⁸⁹ blowing, and the Mishnah brings his opinion as a modification of, not a contradiction to, the anonymous Tanna’s statement, it follows that the anonymous Mishnah refers to actual shofar blowing..

footnotes: ⁸⁸ 1K ⁸⁶ Blowing the shofar ⁸⁹ Since R. Yose must refer to shofar

Armies came against Levi ben Sisi’s town. He took a Torah scroll and climbed onto the roof. He said: Master of the worlds. If I neglected one word of this Torah scroll they may come; if not, they shall leave. Immediately they were looked for but not found. His student did the same; his hand was paralyzed and they left⁹⁰. His student’s student did the same; his hand was not paralyzed and they did not leave. To say that the idiot is not hurt and dead flesh does not feel the knife⁹¹.

footnotes: ⁹⁰ Not every holy man can claim the status of Levi ben Sisi. ⁹¹ A popular adage.

MISHNAH: One blows the shofar because of any danger which menaces the public except an overabundance of rain. It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened. He prayed but no rain fell. What did he do? He drew a circle, stood inside it, and said: Master of the World! Your children trusted me since I am like a familiar before You. I am swearing by Your great Name that I shall not move from here until You show mercy for Your children. Rain started to drip. He said, that is not what I was asking for, but rain {to fill} cistern, ditches, and caves. It rained in a raging storm. He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain. They came and said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.

HALAKHAH: Rebbi Jonah, Simeon bar Abba in the name of Rebbi Joḥanan: The thing about which it is impossible to say “enough”, that is blessing. Rebbi Berekhiah, Rebbi Ḥelbo, Rav Abba bar Ilay in the name of Rav: Until your lips will wear out saying, we have enough blessings, we have enough blessings⁹² 9:7 (Note 290). The beginning is missing which states that this is an explanation of Mal. 3:10: I shall pour out blessing over you until ‘without enough’..

footnotes: ⁹² An incomplete copy of a section in Berakhot

“It happened that they said to Onias the circle-drawer, pray for rain. He said to them, go and shelter the Passover ovens so they should not get softened.” This implies that it was close to Passover⁹³. It also was stated thus⁹⁴, Month of Adar, 25 days before Passover. The baraita to this statement, copied in Babli 23a, defines it as Onias’s fast.: “On the twentieth all the people fasted for rain and it fell on them.”

footnotes: ⁹³ Verbally “Passover eve.” ⁹⁴ Megillat Ta`anit

“He prayed but no rain fell..” Rebbi Yose ben Rebbi Abun said, because he did not come in meekness. ⁹⁵ 126. Rebbi Yudan son of proselytes said, this Onias the circle drawer was the grandson of Onias the circle-drawer {who lived} close to the destruction of the Temple. He went to a mountain to his workers. While he was there, rain fell. He went to a cave; when he was sitting down he slumbered and fell asleep. He stayed in his sleep for 70 years, while the Temple was destroyed and rebuilt. At the end of 70 years he awoke from his sleep. He left the cave and found the world changed. At a place where there had been vineyards were olive trees. At a place were there had been olive trees was a field. He asked about the province, and said to them, what is news in the world? They answered him, do you not know what is news in the world? He said, no. They asked him, who are you? He answered them, Onias the circle-drawer. They told him, we heard that when he entered the Temple courtyard it lit up. He went there and it lit up. He recited about himself, when the Eternal leads back the return of Zion we were like sleepers⁹⁶. 126:1..

footnotes: ⁹⁵ A different version of this story which knows only of one Onias the circle-drawer is in the Babli 23a. Both versions are reported in Midrash Psalms ⁹⁶ Ps

“Rain started to drip..” They said, this happened only to eliminate this one’s vow⁹⁷.

footnotes: ⁹⁷ Babli 23a.

“He said, that is not what I was asking for, but rain {to fill} cistern, ditches, and caves. It rained in a raging storm.” Samuel stated, as pouring from a water-skin.

“He said, that is not what I was asking for, but rain of goodwill, blessing, and donation. It rained normally until Israel moved from Jerusalem to the Temple Mount because of the rain.” This implies that the Temple Mount was covered by a roof. And it was stated so: There was a stoa inside a stoa⁹⁸ 33b (referring to Herod’s Temple.).

footnotes: ⁹⁸ Babli Berakhot

“They said to him, just as you prayed for them to come, so pray to remove them. He told them, go and check whether the losers’ stone was wiped away.” What was the purpose of the losers’ stone. Only that anybody who lost something was taking it from there and anybody who found something was bringing it there⁹⁹28b.. He told them that just as it is impossible for this stone to be wiped off from the world, so it is impossible to pray that the rains should stop. But go and bring me a bull as thanksgiving offering. They went and brought him a bull as thanksgiving offering. He leaned on it with both of his hands and said, my Master! You brought evil on Your children and they could not stand it; You brought benefit on Your children and they could not stand it, but may it be Your pleasure to bring relief. Immediately the wind blew, the clouds dissolved, the sun shone, and the earth dried. They went out and found the desert full of truffles¹⁰⁰.

footnotes: ⁹⁹ Babli Bava meṣia` ¹⁰⁰ Babli 23a.

¹⁰¹ They asked Rebbi Eliezer, when may one pray for the rains to stop? He told them, if a person stands on top of the Ophel and with his hands¹⁰² makes noise in the Kidron brook. But we trust the merciful Father that He will not bring a deluge over the world. What is the reason? This is to Me like the waters of Noe; as I swore not to bring Noe’s waters another time over the earth¹⁰³. 54:9.

footnotes: ¹⁰¹ Babli 22b. ¹⁰² In the Babli: his feet. ¹⁰³ Is

MISHNAH: Simeon ben Shataḥ sent to him and told him, you should be excommunicated¹⁰⁴, but what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will. About you the verse says¹⁰⁵. 23:28., your father and mother will enjoy and the one who bore you jubilate.

footnotes: ¹⁰⁴ According to Maimonides, the excommunication would have been because at the end Onias found a way to pray for the end of the rains. The text of the Mishnah here is that of Maimonides’s autograph; different from the Babli version. ¹⁰⁵ Prov

HALAKHAH: “Simeon ben Shataḥ sent to him and told him, you should be excommunicated.” For if there had been a decision made as it was decided in the days of Elijah¹⁰⁶. 17:1; cf. Sanhedrin 10:2, Notes 147ff.)., would you not have caused a desecration of the Name in public¹⁰⁷? And everybody who causes a public desecration of the Name must be excommunicated. [There, we have stated: Rabban Gamliel sent to him, if you hinder the public you will cause a deluge. Would you not hinder the public from performing a meritorious act? And any who would hinder the public from performing a meritorious act must be excommunicated.]¹⁰⁸ 1:5, Note 279. He answered him, but does not the Holy One, praise to Him, cancel His decision because of the decision of a just person¹⁰⁹. 145:19, the pleasure of those who fear Him He will do and similar verses as explained in the next paragraph. Babli Mo`ed qaṭan 16b.? He said to him, [yes]¹¹⁰. The Holy One, praise to Him, may cancel His decision because of the decision of a just person, but He will not cancel the decision of one just person because of the decision of his just colleague¹¹¹.

footnotes: ¹⁰⁶ When the decision about rainfall was delegated by God to Elijah (1K ¹⁰⁷ If the decision had been given into the hands of another holy man, his prayer would have been ineffective and people would conclude that prayer is ineffective and stop praying. ¹⁰⁸ Corrector’s addition; totally garbled copy from Roš Haššanah ¹⁰⁹ This is the standard interpretation of Ps ¹¹⁰ Corrector’s addition, unnecessary. ¹¹¹ This is the essence of the reference to Elijah.

“But what can I do since you are misbehaving before the Omnipresent like a son who misbehaves towards his father who does his will.” Rebbi Berekhia, Rebbi Abba bar Cahana, Rebbi Ze`ira in the name of Rav Jehudah. But some say it in the name of Rav Ḥisda, and some say it in the name of Rav Mattanah. You decide the command and He confirms it for you¹¹² 22:28. All these verses are interpreted to show that God executes the judgment of the just.. Why does the verse say, “for you”? But even if I am saying so and you are saying otherwise, yours is enduring, Mine is not enduring. On your paths shines light; Rebbi Ḥiyya bar Abba said, this is rainfall. As heavy as He has loaded the rain-cloud, His light will disperse the cloud¹¹³ 37:11; justifying Onias against Simeon ben Shataḥ.. For those humbled you order elevation¹¹⁴ 22:29.; if I said to humble them and you say to elevate them, yours is enduring, Mine is not enduring. And the one of low eyes will be saved; I said to bring their eyes down by misfortune but you are saying to save them, yours is enduring, Mine is not enduring. I said, may the not-innocent escape¹¹⁵ 22:30.? But you [said]¹¹⁶, he shall escape even though he is not innocent, yours is enduring, Mine is not enduring. What means, and he will escape by the purity of your hands, by the choice of your hands, by the merit of meritorious deeds and good works which were in your hands from before.

footnotes: ¹¹² Job ¹¹³ Job ¹¹⁴ Job ¹¹⁵ Job ¹¹⁶ Corrector’s addition.

“About you the verse says¹⁰⁵. 23:28., your father and mother will enjoy and the one who bore you jubilate.” Why does the verse say, “the one who bore you”¹¹⁷? Rebbi Mana said, your nation. Rebbi Yose ben Rebbi Abun said, your time¹¹⁸. But the rabbis are saying, just as he brings double curse, so he brings double joy. [As it is said:] a silly son is anger to his father and bitterness to the one who bore him. A wise son brings joy to his father but a silly son is sadness to his mother¹¹⁹. 17:25, 10:1. The silly son brings pain once to his mother and once to the one who bore him. The wise son brings joy to both in one verse.. What means tugah of his mother? Rebbi Ludah said, it is encrypted language, ashes in his mother’s eyes¹²⁰ (the atbash rule) one obtains 1 17 20 1 which is אפרא. The prime example is Jer. 51:1, the curses against לב קמי which by the same rule are כשדים.. And from where that he brings double joy to her? Your father and mother will enjoy and the one who bore you jubilate.

footnotes: ¹⁰⁵ Prov ¹¹⁷ What is the difference between the mother and the one who bore him? ¹¹⁸ The date of his birth will be counted as lucky time. ¹¹⁹ Prov ¹²⁰ If letters are represented by numbers from 1 to 22, תוגת is represented by 22 6 3 22. If nis replaced by 23-n

MISHNAH: If they were fasting and it rained before sunrise, they do not finish¹²¹; after sunrise they finish. Rebbi Eliezer says, before noon they do not finish, after noontime they finish. It happened that they decided on a fast at Lydda when it rained before noon. Rebbi Tarphon said to them, go, eat, drink, and make a holiday¹³⁵. They went, ate, drank, made a holiday, and returned in the evening and recited the Great Hallel. What is the Great Hallel? Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters, ¹³⁶. 136, the only Hallel recited at night in the synagogue.etc.

footnotes: ¹²¹ They do not continue fasting until evening. ¹³⁵ Deciding practice following R. Eliezer. ¹³⁶ Ps

HALAKHAH: “If they were fasting and it rained before sunrise, they do not finish,” as it is said¹²². 65:24., before they will call I shall answer. “After sunrise they finish,” still they are talking and I shall hear. Or may be the other way around¹²³? Rebbi Tanḥuma said, it was stated so: there is no answer but close to calling, and no calling but close to answering¹²⁴. In the days of Rebbi Yudan they decided on a fast; then rain fell in the night. Rebbi Mana went up to him; he said to him: since I am thirsty, may I drink? He said to him, wait. Maybe they will take counsel to finish¹²⁵.

footnotes: ¹²² Is ¹²³ Maybe the verse could be read differently: “Still they are talking” about convening the prayer service on the next day; “before they will call” during regular service in the morning before the prayers for rain. ¹²⁴ Identifying “calling” with “public prayer” as in the second interpretation of the verse. ¹²⁵ If the fast was no longer needed because of the drought, maybe they decided that a penitentiary service was needed for other reasons. The individual is not permitted to break the fast until the fast is suspended by official notice.

Rebbi Aḥa, Rebbi Abbahu, in the name of Rebbi Yose ben Ḥanina: One is forbidden to fast until the sixth hour on the Sabbath. Rebbi Yose ben Rebbi Abun said, the Mishnah states this: “before noon they should not finish,” because it is morning; “after noontime they should finish,” since most of the day already was spent in holiness¹²⁵.

footnotes: ¹²⁵ If the fast was no longer needed because of the drought, maybe they decided that a penitentiary service was needed for other reasons. The individual is not permitted to break the fast until the fast is suspended by official notice.

When Rabban Joḥanan ben Zakkai desired that it rained, he said to his barber: stand in front of the Temple: because my rabbi needs to be groomed and is not strong enough to suffer; then immediately it started to rain. When Rav Ada bar Aḥawa desired that it rained, he took off his shoe. If he took both off the world was swamped. There were building collapses; Rav let one of his students sit there until they had emptied the house. After that one left the house, the house collapsed. But some are saying, this was Rav Ada bar Aḥawah¹²⁶. The Sages sent and asked him, what good deeds did you do? He told them, never came a person earlier than me to the synagogue, and I never left a person in the synagogue before I left. I did not walk four cubits without Torah¹²⁷, but never mentioned words of the Torah at a smelly place¹²⁸ 2:3).. I never prepared my bed and slept deep sleep¹²⁹, and never walked among the colleagues¹³⁰. I never called a colleague by a nickname¹³¹ 58b., and never enjoyed the calamity of a colleague. The curse of a colleague never came on my bed¹³², and I never went in public to a person who was in debt to me¹³³. I never was angry with my family, to fulfill what was said¹³⁴. 101:2., I shall walk in the simplicity of my heart in the midst of my house.

footnotes: ¹²⁶ In the Babli 20b told of Rav Huna. But the follow-up is there also in the name of Rav Ada bar Ahawa. ¹²⁷ But mentally repeating subjects of Torah study; a necessity as long as oral law never was written down. ¹²⁸ A formal prohibition (cf. Berakhot ¹²⁹ In order to study Torah “day and night”. ¹³⁰ When the students were sitting on the ground, the teacher may not pass through them since it would look as if he stepped on their heads; he has to go along the wall. ¹³¹ A grave sin; Babli Bava meṣia` ¹³² But I forgave him immediately. ¹³³ Not to embarrass him if he could not pay. ¹³⁴ Ps

¹³⁷5:7, Notes 208–216. What is the Great Hallel? Rebbi Parnakh in the name of Rebbi Ḥaninah; Give thanks to the supreme Power; truly, His kindness is forever. Give thanks to the Master of masters; truly, His kindness is forever. Rebbi Joḥanan said, on condition of who stand in the Eternal’s house¹³⁸. 135 as introduction to Ps. 136.. Why these two chapters? Because rainfall is included in them. In the opinion of Rebbi Joḥanan it is understandable, for it is written¹³⁹. 135:7., He brings up vapors from the ends of the earth. How is it for Rebbi Ḥaninah? Because it is written¹³⁶. 136, the only Hallel recited at night in the synagogue., He gives nourishment to all flesh; truly, His kindness is forever. Rebbi Abba, Rebbi Simon, both are saying, ours¹⁴⁰. 113–118, the “Egyptian Hallel”.. Rebbi Joshua ben Levi said, ours. Bar Qappara said, ours. Bar Qappara follows his opinion, as it was stated¹⁴¹5:7.: “during the existence of a third group they never reached I am loving; truly the Eternal listened to my voice, my supplication, since its people were few.” Bar Qappara stated, this is the Great Hallel. A patrician stood before the Ark¹²². 65:24.; he said to them, repeat after me what I am saying. This implies that it is not ours¹⁴³, the congregation would not repeat the verses but answer every half-verse with “Hallelujah” (cf. Šabbat 16, Note 59).. [Rebbi Mana said, it is ours.]¹⁴⁴. The miracle was great; therefore he said to them, repeat after me what I am saying¹⁴⁵.

footnotes: ¹³⁷ The text is repeated from Pesaḥim ¹³⁸ Ps ¹³⁹ Ps ¹³⁶ Ps ¹⁴⁰ Ps ¹⁴¹ Mishnah Pesaḥim ¹²² Is ¹⁴³ If it were the regular Hallel ¹⁴⁴ Corrector’s addition from Pesaḥim ¹⁴⁵ Because of the extraordinary nature of the event, he changed the usual response to repetition of the entire Hallel