In this daf, we are zocheh to delve into the beautiful and deep ways that Hashem provides sustenance to His creation, specifically comparing the special hashgachah over Eretz Yisrael to the rest of the world. The Gemara brings a beautiful baraita showing how Eretz Yisrael was created first and is watered directly by Hashem Himself, while other lands receive their water through an intermediary. We also learn about the machlokes between Rabbi Eliezer and Rabbi Yehoshua regarding the source of rainwater, and the immense, beyond-comprehension proportions of the Garden of Eden, Eden itself, and Gehenna.
We then transition to the next Mishnah, which brings us to the practical halachos of when we begin to ask for rain in our tefillos. The Mishnah discusses the exact date in Marheshvan when we start saying "V'sein tal u'matar" in the Shemoneh Esrei, highlighting the incredible care and ahavah the Sages had for every single Yid who made the pilgrimage to the Beis HaMikdash.
בִּבְרִיָּיתוֹ שֶׁל עוֹלָם.
This refers to the water that was gathered in the creation of the world.
תָּנוּ רַבָּנַן: אֶרֶץ יִשְׂרָאֵל נִבְרֵאת תְּחִילָּה וְכׇל הָעוֹלָם כּוּלּוֹ נִבְרָא לְבַסּוֹף, שֶׁנֶּאֱמַר: ״עַד לֹא עָשָׂה אֶרֶץ וְחוּצוֹת״.
The Rabbis taught in a Braisa: 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".
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״.
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".
אֶרֶץ יִשְׂרָאֵל שׁוֹתָה מֵי גְשָׁמִים, וְכׇל הָעוֹלָם כּוּלּוֹ מִתַּמְצִית, שֶׁנֶּאֱמַר: ״הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ וְגוֹ׳״.
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: "Who gives rain upon the land, etc." and only afterward "sends water upon the fields."
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.
Eretz Yisrael drinks first, and the rest of the entire world afterward, as it is stated: "Who gives rain upon the land, etc." — there is a parable to a person who kneads cheese; he takes the food, the curdled cheese, and leaves the waste, the whey.
אָמַר מָר: מִמַּתְּקִין הֵן בְּעָבִים.
The Master said above: The ocean waters are sweetened in the clouds.
מְנָלֵיהּ?
From where does he, Rabbi Eliezer, derive this?
דְּאָמַר רַב יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יוֹחָנָן, כְּתִיב: ״חֶשְׁכַת מַיִם עָבֵי שְׁחָקִים״, וּכְתִיב: ״חַשְׁרַת מַיִם עָבֵי שְׁחָקִים״.
For Rav Yitzchak bar Yosef said that Rabbi Yochanan said: It is written in one place, "Darkness of waters, thick clouds of the skies," and it is written in a parallel verse, "A gathering of waters, thick clouds of the skies."
שְׁקוֹל כָּף וּשְׁדִי אַרֵישׁ וּקְרִי בֵּיהּ ״חַכְשָׁרַת״.
Take the letter kaf from the word cheshchas and throw it onto the reish of the word chashras, and read in it: "The rendering fit" of waters, meaning that the clouds sweeten and prepare the water for drinking.
וְרַבִּי יְהוֹשֻׁעַ, בְּהָנֵי קְרָאֵי מַאי דָּרֵישׁ בְּהוּ?
And Rabbi Yehoshua, what does he expound from these verses?
סָבַר לַהּ כִּי הָא דְּכִי אֲתָא רַב דִּימִי אֲמַר, אָמְרִי בְּמַעְרְבָא: נְהוּר עֲנָנֵי — זְעֵירִין מוֹהִי. חֲשׁוּךְ עֲנָנֵי — סַגִּיִּין מוֹהִי.
He holds in accordance with this statement, as when Rav Dimi came from Eretz Yisrael he said: They say in the West, in Eretz Yisrael: Bright clouds have little water; dark clouds have much water. Thus, "darkness of waters" and "gathering of waters" refer to the quantity of rain.
כְּמַאן אָזְלָא הָא דְּתַנְיָא: מַיִם הָעֶלְיוֹנִים בְּמַאֲמָר הֵם תְּלוּיִם, וּפֵירוֹתֵיהֶן מֵי גְשָׁמִים, שֶׁנֶּאֱמַר: ״מִפְּרִי מַעֲשֶׂיךָ תִּשְׂבַּע הָאָרֶץ״,
In accordance with whose opinion goes that which is taught in a Braisa: The upper waters are suspended by the word of Hashem, and their fruit is rainwater, as it is stated: "From the fruit of Your works the earth is satisfied"?
כְּמַאן — כְּרַבִּי יְהוֹשֻׁעַ.
In accordance with whom? It is in accordance with Rabbi Yehoshua, who says that rain comes from the upper waters.
וְרַבִּי אֱלִיעֶזֶר: הָהוּא, בְּמַעֲשֵׂה יָדָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא דִּכְתִיב.
And Rabbi Eliezer, how does he explain this verse? He says: That verse is written regarding the handiwork of the Holy One, Blessed be He, meaning the creation of the world, and not the upper waters.
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הָעוֹלָם כּוּלּוֹ מִתַּמְצִית גַּן עֵדֶן הוּא שׁוֹתֶה, שֶׁנֶּאֱמַר: ״וְנָהָר יֹצֵא מֵעֵדֶן וְגוֹ׳״,
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, etc."
תָּנָא: מִתַּמְצִית בֵּית כּוֹר שׁוֹתֶה תַּרְקַב.
It was taught in a Braisa: From the runoff of a beis kor, a large field, a tarkav, which is one-sixtieth of a beis kor, can drink and be watered.
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.
The Rabbis taught in a Braisa: The land of Mitzrayim is four hundred parasangs by four hundred parasangs, and it is one-sixtieth of Cush, and Cush is one-sixtieth of the world, and the world is one-sixtieth of the Garden, and the Garden is one-sixtieth of Eden, and Eden is one-sixtieth of Gehenna. It turns out that the entire world is like a pot cover for Gehenna.
וְיֵשׁ אוֹמְרִים: גֵּיהִנָּם אֵין לָהּ שִׁיעוּר, וְיֵשׁ אוֹמְרִים: עֵדֶן אֵין לָהּ שִׁיעוּר.
And some say: Gehenna has no measure, and some say: Eden has no measure.
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.
Rabbi Oshaya said: What is the meaning of that which is written: "You who dwells on many waters, abundant in storehouses"? What caused Babylonia to have its storehouses full of grain? You must say: Because it dwells on many waters.
אָמַר רַב: עַתִּירָה בָּבֶל דְּחָצְדָא בְּלָא מִיטְרָא.
Rav said: Babylonia is wealthy because it harvests even without rain, due to its abundant water sources.
אָמַר אַבָּיֵי: נְקִיטִינַן, טוֹבְעָנִי וְלֹא יוֹבְשָׁנִי.
Abaye said: We hold as a tradition: It is better to have a swampy land like Babylonia and not a dry land.
מַתְנִי׳ בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים.
MISHNAH: On the third of Marcheshevan, we begin to request rain by reciting "And give dew and rain" in the Shemoneh Esrei.
רַבָּן גַּמְלִיאֵל אוֹמֵר: בְּשִׁבְעָה בּוֹ, חֲמִשָּׁה עָשָׂר יוֹם אַחַר הֶחָג.
Rabban Gamliel says: On the seventh of it, which is fifteen days after the Festival of Sukkos.
כְּדֵי שֶׁיַּגִּיעַ אַחֲרוֹן שֶׁבְּיִשְׂרָאֵל לִנְהַר פְּרָת.
This is so that the last of the Jewish pilgrims can reach the Euphrates River on his way home before the rain starts.
גְּמָ׳ אָמַר רַבִּי אֶלְעָזָר: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל.
GEMARA: Rabbi Elazar said: The halacha is in accordance with Rabban Gamliel.
תַּנְיָא, חֲנַנְיָה אוֹמֵר: וּבַגּוֹלָה, עַד שִׁשִּׁים בַּתְּקוּפָה.
It is taught in a Braisa: Chananya says: And in the Diaspora, they do not request rain until sixty days into the season, meaning sixty days after the autumnal equinox.
אָמַר רַב הוּנָא בַּר חִיָּיא אָמַר שְׁמוּאֵל: הֲלָכָה כַּחֲנַנְיָה.
Rav Huna bar Chiyya said that Shmuel said: The halacha is in accordance with Chananya.
אִינִי?! וְהָא בְּעוֹ מִינֵּיהּ מִשְּׁמוּאֵל: מֵאֵימַת מַדְכְּרִינַן ״וְתֵן טַל וּמָטָר״?
Is that so? But they asked of Shmuel: From when do we mention "And give dew and rain"?
אֲמַר לְהוּ: מִכִּי מְעַיְּילִי צִיבֵי לְבֵי טָבוּת רִישְׁבָּא!
He said to them: From when they bring wood into the house of Tavus the bird hunter, which is a different time!
דִּילְמָא אִידֵּי וְאִידֵּי חַד שִׁיעוּרָא הוּא.
The Gemara suggests: Perhaps this and that are the same measure of time, and Shmuel was merely giving a practical sign for the sixty days.
אִיבַּעְיָא לְהוּ: יוֹם שִׁשִּׁים, כְּלִפְנֵי שִׁשִּׁים אוֹ כִּלְאַחַר שִׁשִּׁים?
A dilemma was raised before them: Is the sixtieth day itself treated like before sixty, and we do not ask for rain, or like after sixty, and we do ask?
תָּא שְׁמַע, רַב אָמַר: יוֹם שִׁשִּׁים כִּלְאַחַר שִׁשִּׁים, וּשְׁמוּאֵל אָמַר: יוֹם שִׁשִּׁים כְּלִפְנֵי שִׁשִּׁים.
Come and hear: Rav said: The sixtieth day is like after sixty. And Shmuel said: The sixtieth day is like before sixty.
אָמַר רַב נַחְמָן בַּר יִצְחָק: וְסִימָנָךְ עִלָּאֵי בָּעוּ מַיָּא, תַּתָּאֵי לָא בָּעוּ מַיָּא.
Rav Nachman bar Yitzchak said: And your mnemonic to remember who is lenient and who is strict: The upper ones, Rav who lived in the elevated land of Babylonia, want water earlier, so he includes the sixtieth day; the lower ones, Shmuel who lived in the lowlands, do not want water so early, so he excludes the sixtieth day.
אָמַר רב פָּפָּא, הִלְכְתָא: יוֹם שִׁשִּׁים כִּלְאַחַר שִׁשִּׁים.
Rav Papa said: The halacha is that the sixtieth day is like after sixty, and we begin to request rain on that day.
מַתְנִי׳ הִגִּיעַ שִׁבְעָה עָשָׂר בְּמַרְחֶשְׁוָן וְלֹא יָרְדוּ גְּשָׁמִים — הִתְחִילוּ הַיְּחִידִים מִתְעַנִּין שָׁלֹשׁ תַּעֲנִיּוֹת.
MISHNAH: If the seventeenth of Marcheshevan arrived and rain did not fall, the individuals, the Torah scholars, begin fasting three fasts.
אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה, וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה.
On these fasts, they may eat and drink once it gets dark on the night before, and they are permitted to do work, to bathe, to anoint, to wear leather shoes, and to have marital relations.
הִגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵיו וְלֹא יָרְדוּ גְּשָׁמִים — בֵּית דִּין גּוֹזְרִין שָׁלֹשׁ תַּעֲנִיּוֹת עַל הַצִּבּוּר.
If Rosh Chodesh Kislev arrived and rain did not fall, the Beis Din decrees three fasts upon the entire community.
אוֹכְלִין וְשׁוֹתִין מִשֶּׁחָשֵׁיכָה, וּמוּתָּרִין בִּמְלָאכָה וּבִרְחִיצָה וּבְסִיכָה וּבִנְעִילַת הַסַּנְדָּל וּבְתַשְׁמִישׁ הַמִּטָּה.
On these communal fasts as well, they may eat and drink once it gets dark, and they are permitted to do work, to bathe, to anoint, to wear leather shoes, and to have marital relations.
גְּמָ׳ מַאן ״יְחִידִים״? אָמַר רַב הוּנָא: רַבָּנַן.
GEMARA: Who are the "individuals" mentioned in the Mishnah? Rav Huna said: The Rabbis, the Torah scholars.
וַאֲמַר רַב הוּנָא: יְחִידִים מִתְעַנִּין שָׁלֹשׁ תַּעֲנִיּוֹת, שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי.
And Rav Huna said: The individuals fast three fasts: Monday, Thursday, and Monday.
מַאי קָמַשְׁמַע לַן? תְּנֵינָא: אֵין גּוֹזְרִין תַּעֲנִית עַל הַצִּבּוּר בַּתְּחִילָּה בַּחֲמִישִׁי, שֶׁלֹּא לְהַפְקִיעַ אֶת הַשְּׁעָרִים, אֶלָּא שָׁלֹשׁ תַּעֲנִיּוֹת הָרִאשׁוֹנוֹת שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי!
The Gemara asks: What is he teaching us? We already learned this in a Mishnah: We do not decree a fast on the community starting on a Thursday, so as not to inflate market prices, but rather the first three fasts are Monday, Thursday, and Monday!
מַהוּ דְּתֵימָא: הָנֵי מִילֵּי צִבּוּר, אֲבָל יָחִיד לָא, קָמַשְׁמַע לַן.
The Gemara answers: Lest you say: This applies only to the community, but an individual does not have to follow this order, therefore he teaches us that individuals also fast on Monday, Thursday, and Monday.
תַּנְיָא נָמֵי הָכִי: כְּשֶׁהִתְחִילוּ הַיְּחִידִים לְהִתְעַנּוֹת, מִתְעַנִּין שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי, וּמַפְסִיקִין בְּרָאשֵׁי חֳדָשִׁים וּבְיָמִים טוֹבִים הַכְּתוּבִין בִּמְגִילַּת תַּעֲנִית.
It is also taught in a Braisa: When the individuals begin to fast, they fast Monday, Thursday, and Monday, and they interrupt their fasts on Rosh Chodesh and on the holidays written in Megillas Taanis.
תָּנוּ רַבָּנַן: אַל יֹאמַר אָדָם תַּלְמִיד אֲנִי, אֵינִי רָאוּי לִהְיוֹת יָחִיד, אֶלָּא: כׇּל תַּלְמִידֵי חֲכָמִים יְחִידִים.
The Rabbis taught in a Braisa: A person should not say, "I am only a student, and I am not worthy to be considered an individual" to fast; rather, all Torah scholars are considered individuals for this purpose.
אֵיזֶהוּ יָחִיד וְאֵיזֶהוּ תַּלְמִיד?
The Gemara asks: Who is considered an "individual" and who is considered a "student"?
יָחִיד — כֹּל שֶׁרָאוּי לְמַנּוֹתוֹ פַּרְנָס עַל הַצִּבּוּר, תַּלְמִיד — כׇּל שֶׁשּׁוֹאֲלִין אוֹתוֹ דָּבָר הֲלָכָה בְּתַלְמוּדוֹ וְאוֹמֵר, וַאֲפִילּוּ בְּמַסֶּכְתָּא דְכַלָּה.
An "individual" is anyone who is worthy of being appointed as a leader over the community. A "student" is anyone whom they ask a matter of halacha in his studies and he can answer, even in the tractate of Kallah which is studied during the Kallah months.
תָּנוּ רַבָּנַן: לֹא כׇּל הָרוֹצֶה לַעֲשׂוֹת עַצְמוֹ יָחִיד עוֹשֶׂה, תַּלְמִיד — עוֹשֶׂה, דִּבְרֵי רַבִּי מֵאִיר.
The Rabbis taught in a Braisa: Not everyone who wants to make himself an "individual" to fast may do so, because it looks like arrogance; but a student may do so. These are the words of Rabbi Meir.
רַבִּי יוֹסֵי אוֹמֵר: עוֹשֶׂה, וְזָכוּר לַטּוֹב, לְפִי שֶׁאֵין שֶׁבַח הוּא לוֹ, אֶלָּא צַעַר הוּא לוֹ.
Rabbi Yosei says: He may do so, and he is remembered for good, because it is not a matter of honor for him, but rather it is pain for him, and there is no arrogance in taking on pain.
תַּנְיָא אִידַּך..: לֹא כׇּל הָרוֹצֶה לַעֲשׂוֹת עַצְמוֹ יָחִיד עוֹשֶׂה, תַּלְמִיד — עוֹשֶׂה, דִּבְרֵי רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר.
It is taught in another Braisa: Not everyone who wants to make himself an "individual" may do so, but a student may do so. These are the words of Rabbi Shimon ben Elazar.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: בַּמֶּה דְּבָרִים אֲמוּרִים: בְּדָבָר שֶׁל שֶׁבַח, אֲבָל בְּדָבָר שֶׁל צַעַר — עוֹשֶׂה, וְזָכוּר לַטּוֹב, שֶׁאֵין שֶׁבַח הוּא לוֹ, אֶלָּא צַעַר הוּא לוֹ.
Rabban Shimon ben Gamliel says: In what case are these words said? Regarding a matter of honor, where it looks like arrogance; but regarding a matter of pain like fasting, he may do so, and he is remembered for good, because it is not a matter of honor for him, but rather it is pain for him.
תָּנוּ רַבָּנַן: מִי שֶׁהָיָה מִתְעַנֶּה עַל הַצָּרָה וְעָבְרָה, עַל הַחוֹלֶה וְנִתְרַפֵּא — הֲרֵי זֶה מִתְעַנֶּה וּמַשְׁלִים.
The Rabbis taught in a Braisa: One who was fasting over a trouble and it passed, or over a sick person and he was healed, must still fast and complete his fast.
הַהוֹלֵךְ מִמְּקוֹם שֶׁאֵין מִתְעַנִּין לִמְקוֹם שֶׁמִּתְעַנִּין — הֲרֵי זֶה מִתְעַנֶּה עִמָּהֶן.
One who goes from a place where they do not fast to a place where they do fast, must fast with them so as not to separate himself from the community.
מִמְּקוֹם שֶׁמִּתְעַנִּין לִמְקוֹם שֶׁאֵין מִתְעַנִּין — הֲרֵי זֶה מִתְעַנֶּה וּמַשְׁלִים.
If he goes from a place where they do fast to a place where they do not fast, he must still fast and complete his fast.
שָׁכַח וְאָכַל וְשָׁתָה — אַל יִתְרָאֶה בִּפְנֵי הַצִּבּוּר, וְאַל יַנְהִיג עִידּוּנִין בְּעַצְמוֹ, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר יַעֲקֹב לְבָנָיו לָמָּה תִּתְרָאוּ״,
If he forgot and ate and drank, he should not show himself in front of the community as if he is not fasting, and he should not behave with luxuries for himself, as it is stated: "And Yaakov said to his sons: Why should you show yourselves?"
אָמַר לָהֶם יַעֲקֹב לְבָנָיו: אַל תַּרְאוּ עַצְמְכֶם כְּשֶׁאַתֶּם שְׂבֵעִין, לֹא בִּפְנֵי עֵשָׂו וְלֹא בִּפְנֵי יִשְׁמָעֵאל, כְּדֵי שֶׁלֹּא יִתְקַנְּאוּ בָּכֶם.
Yaakov said to his sons: Do not show yourselves as being sated, neither before Esav nor before Yishmael, so that they will not become jealous of you during the famine.
״אַל תִּרְגְּזוּ בַּדָּרֶךְ״, אָמַר רַבִּי אֶלְעָזָר, אָמַר לָהֶם יוֹסֵף לְאֶחָיו: אַל תִּתְעַסְּקוּ בִּדְבַר הֲלָכָה, שֶׁמָּא תְּרַגְּזוּ עֲלֵיכֶם הַדֶּרֶךְ.
Regarding the verse: "Do not agitate on the way," Rabbi Elazar said: Yosef said to his brothers: Do not occupy yourselves with matters of halacha, lest the way become agitated for you and you lose your way while debating.
אִינִי? וְהָאָמַר רַבִּי אִלְעָאי בַּר בֶּרֶכְיָה: שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁמְּהַלְּכִים בַּדֶּרֶךְ וְאֵין בֵּינֵיהֶן דִּבְרֵי תוֹרָה — רְאוּיִין לִישָּׂרֵף, שֶׁנֶּאֱמַר: ״וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם״, טַעְמָא דְּאִיכָּא דִּיבּוּר, הָא לֵיכָּא דִּיבּוּר — רְאוּיִין לִישָּׂרֵף!
Is that so? But Rabbi Ilai bar Berechiah said: Two Torah scholars who are walking on the way and there are no words of Torah between them are worthy of being burned, as it is stated: "And it came to pass, as they went on and talked, that behold, there appeared a chariot of fire and horses of fire, and parted them both asunder." The reason is because there was speech of Torah; but if there were no speech, they would have been worthy of being burned!
לָא קַשְׁיָא: הָא — לְמִיגְרַס, הָא — לְעַיּוֹנֵי.
This is not difficult: This statement, that they should speak Torah, refers to reviewing simple halachos; that statement of Yosef refers to deep analysis, which can distract a traveler and cause him to get lost.
בְּמַתְנִיתָא תָּנָא: אַל תַּפְסִיעוּ פְּסִיעָה גַּסָּה, וְהַכְנִיסוּ חַמָּה לָעִיר.
In a Braisa it was taught: Do not take giant strides, and bring the sun into the city.
אַל תַּפְסִיעוּ פְּסִיעָה גַּסָּה — דְּאָמַר מָר: פְּסִיעָה גַּסָּה נוֹטֶלֶת אֶחָד מֵחֲמֵשׁ מֵאוֹת מִמְּאוֹר עֵינָיו שֶׁל אָדָם.
Do not take giant strides — as the Master said: A giant stride takes away one five-hundredth of the light of a person's eyes.
וְהַכְנִיסוּ חַמָּה לָעִיר — כִּדְרַב יְהוּדָה אָמַר רַב. דְּאָמַר רַב יְהוּדָה אָמַר רַב: לְעוֹלָם יֵצֵא אָדָם בְּ״כִי טוֹב״ וְיִכָּנֵס בְּ״כִי טוֹב״, שֶׁנֶּאֱמַר: ״הַבֹּקֶר אוֹר וְהָאֲנָשִׁים שֻׁלְּחוּ״.
And "bring the sun into the city" — in accordance with that which Rav Yehudah said that Rav said. For Rav Yehudah said that Rav said: A person should always go out on a journey with "it is good," meaning after sunrise, and enter his destination with "it is good," before sunset, as it is stated: "The morning was light, and the men were sent away."
אָמַר רַב יְהוּדָה אָמַר רַבִּי חִיָּיא: הַמְהַלֵּךְ בַּדֶּרֶךְ — אַל יֹאכַל יוֹתֵר מִשְּׁנֵי רְעָבוֹן.
Rav Yehudah said that Rabbi Chiyya said: One who is traveling on the road should not eat more than the measure of years of famine, meaning he should eat sparingly.
מַאי טַעְמָא?
What is the reason?
הָכָא תַּרְגִּימוּ: מִשּׁוּם מַעְיָינָא. בְּמַעְרְבָא אָמְרִי: מִשּׁוּם מְזוֹנֵי.
Here in Babylonia they explained: Because of the digestive system, which is weakened during travel. In the West, Eretz Yisrael, they say: Because of the food supply, so that his provisions do not run out.
מַאי בֵּינַיְיהוּ? אִיכָּא בֵּינַיְיהוּ,
The Gemara asks: What is the practical difference between them? There is a difference between them in a case where he is close to a city or has plenty of food.
The Gemara begins by expounding on the unique status of Eretz Yisrael, which drinks the choice rainwater directly from Hashem, while the rest of the world drinks from the residue. We analyze the source for how ocean waters are sweetened in the clouds, and explore the vast dimensions of the world, Egypt, Cush, the Garden of Eden, and Gehenna. The Gemara also notes the material wealth of Babylonia, which is blessed with abundant water from its rivers. Finally, we learn the Mishnah where the Tanna Kamma rules that we ask for rain on the third of Marheshvan, while Rabban Gamliel rules that we wait until the seventh of the month—fifteen days after Sukkos—so that the very last Yid traveling back from the Aliyah l'Regel can reach the Euphrates River safely without being caught in the rain. Rabbi Elazar concludes that the halakha follows Rabban Gamliel.
The Gemara teaches us a profound lesson about the nature of Eretz Yisrael and how Hashem sustains it. Unlike the rest of the world, which is watered through an intermediary, Eretz Yisrael is watered by the Holy One, Blessed be He, Himself. It drinks directly from the source, receiving the first and finest of the rain, while the rest of the world receives only the residue. This is not just a physical reality; it is a spiritual blueprint for how we must connect to Hashem.
When we look at our own lives, we often find ourselves relying on intermediaries—our jobs, our bank accounts, or the people around us. We think these are the sources of our sustenance. But the true avodah of a Yid is to live with the consciousness of Eretz Yisrael, to realize that we are always standing directly before the Ribbono shel Olam. Our parnassah, our health, and our very breath come straight from Him, without any middleman. When we internalize this emunah, we stop worrying about the natural order and start looking directly to Heaven.
Furthermore, the Gemara warns us that if a person has broken their fast or is not fasting when the community is in pain, they must not show themselves or indulge in pleasures, as Yaakov Avinu told his sons, "Why should you show yourselves?" Even when we are personally comfortable, we must feel the pain of the tzibbur and never separate ourselves from the community's tzaros.
Today, when you pray for your needs, bypass the worries of natural means and speak directly to Hashem with the simple bitachon that He is the One providing for you personally, right now.