Daf Yomi - Taanis 3 - Highlights

WATER-LIBATIONS
Rabbi Yehuda ben Beseira maintains that we begin mentioning rain on the second day of Sukkos. The Gemora cites a Scriptural allusion indicating that the water-libation services began on the second day of Sukkos and therefore that is the time designated to begin mentioning morid hageshem.

Rabbi Akiva rules that we begin mentioning morid hageshem on the sixth day of Sukkos. The Gemora cites a Scriptural verse allusion indicating that the water-libation services began on the sixth day of Sukkos and therefore that is the time designated to begin mentioning morid hageshem.

The Gemora cites a Mishna in Sukkah (42b) that the water-libations were performed on all seven days of Sukkos and the Gemora inquires as to who the author of this Mishna could be. The Gemora assumes that all the Tannaim maintain that the commencement date of the water-libation services coincide with the beginning of mentioning morid hageshem. Rabbi Yehoshua rules that we begin mentioning morid hageshem on Shmini Atzeres and it would therefore emerge that the water-libations are performed for only one day and not seven. Rabbi Akiva maintains that we begin mentioning morid hageshem on the sixth day of Sukkos and it would therefore emerge that the water-libations are performed for only two days and not seven. Rabbi Yehuda ben Beseira holds that we begin mentioning rain on the second day of Sukkos and it would therefore emerge that the water-libations are performed for only six days and not seven. The Gemora concludes that the Mishna can be following Rabbi Yehoshua’s viewpoint that the mentioning of rain begins on Shmini Atzeres but the water-libations is for seven days. We do not mention rain until Shmini Atzeres since rain during Sukkos is nothing more than a curse and the water-libations are for seven days was learned from Moshe at Sinai. (2b -3a)

DEW AND WIND
 The Gemora cites a braisa which rules that it is not compulsory to mention dew and winds in Shemoneh Esrei since the world cannot exist without them. If one desires to mention them, he may do so. The Gemora cites Scriptural verses that dew and wind are never withheld.

Based on this braisa, Rav Chanina rules that if someone, during the summer season, states “He makes the wind blow,” (which is supposed to be recited only in the winter) does not have to repeat the Shemoneh Esrei since the wind is never withheld anyway. If, during the summer season, he says “He makes the rain fall,” will have to repeat Shemoneh Esrei since the rain can at times be withheld. If, during the winter season, one does not recite “He makes the wind blow,” is not required to repeat the Shemoneh Esrei since the wind is not withheld anyway but if he does not recite “He makes the rain fall,” he must repeat Shemoneh Esrei.

The Gemora cites a braisa which is contradictory to the first braisa regarding clouds and winds. The Gemora resolves the contradiction by stating that there are two kinds of clouds and two types of winds. The clouds which come prior to the rain are never withheld and therefore there is no need to mention them but the clouds that come after the rain can be withheld at times. Normal winds are never withheld and therefore we are not obligated to mention winds in our tefillah but an unusual wind can be withheld. (3b)
CLOUDS, WIND AND SUNLIGHT AFTER THE RAIN
 The Amoraim explain a braisa that clouds and winds that come after the rain are beneficial. The Gemora concludes that we are referring to a gentle rain and the wind which came afterwards did not lift the dust and therefore it is beneficial, however a fierce wind that comes after a strong rain will pick up the dust and will be disadvantageous.

Rav Yehuda states that wind, clouds and sun after a rain is extremely beneficial, however the glow after sunset and the sunlight between the clouds is not favorable. (3b)