In this daf, we learn about the specific tzaros (troubles) that require the tzibbur (community) to fast and cry out to Hashem, such as pestilence, collapsing buildings, and invading armies. The Mishnah defines the exact threshold of a plague and details which calamities are so severe and fast-spreading that they require crying out in every place, and even on Shabbos itself to seek help.
אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכׇל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת.
That city fasts and cries out by blowing the shofar, and all of its surrounding areas fast but do not cry out.
רַבִּי עֲקִיבָא אוֹמֵר: מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת.
Rabbi Akiva says: They cry out but they do not fast.
וְכֵן עִיר שֶׁיֵּשׁ בָּהּ דֶּבֶר אוֹ מַפּוֹלֶת — אוֹתָהּ הָעִיר מִתְעַנָּה וּמַתְרַעַת, וְכׇל סְבִיבוֹתֶיהָ מִתְעַנּוֹת וְלֹא מַתְרִיעוֹת.
And likewise, regarding a city in which there is pestilence or collapsing buildings, that city fasts and cries out, and all of its surrounding areas fast but do not cry out.
רַבִּי עֲקִיבָא אוֹמֵר: מַתְרִיעוֹת וְלֹא מִתְעַנּוֹת.
Rabbi Akiva says: They cry out but they do not fast.
אֵיזֶהוּ דֶּבֶר? עִיר הַמּוֹצִיאָה חֲמֵשׁ מֵאוֹת רַגְלִי, וְיָצְאוּ מִמֶּנָּה שְׁלֹשָׁה מֵתִים בִּשְׁלֹשָׁה יָמִים זֶה אַחַר זֶה — הֲרֵי זֶה דֶּבֶר, פָּחוֹת מִכָּאן — אֵין זֶה דֶּבֶר.
What is considered pestilence? A city that sends out five hundred infantrymen, and three dead are taken out of it on three consecutive days, this is pestilence; less than this is not pestilence.
עַל אֵלּוּ מַתְרִיעִין בְּכׇל מָקוֹם: עַל הַשִּׁדָּפוֹן, וְעַל הַיֵּרָקוֹן, וְעַל הָאַרְבֶּה, וְעַל הֶחָסִיל, וְעַל הַחַיָּה רָעָה, וְעַל הַחֶרֶב — מַתְרִיעִין עָלֶיהָ, מִפְּנֵי שֶׁהִיא מַכָּה מְהַלֶּכֶת.
For the following they cry out in every place: For blight, and for mildew, and for locusts, and for caterpillars, and for dangerous beasts, and for the sword; they cry out for it because it is a plague that spreads.
מַעֲשֶׂה שֶׁיָּרְדוּ זְקֵנִים מִירוּשָׁלַיִם לְעָרֵיהֶם, וְגָזְרוּ תַּעֲנִית עַל שֶׁנִּרְאָה כִּמְלֹא פִי תַנּוּר שִׁדָּפוֹן בְּאַשְׁקְלוֹן.
An incident occurred in which Elders descended from Jerusalem to their cities, and decreed a fast because there was seen a small amount of blight, enough to fill the mouth of an oven, in Ashkelon.
וְעוֹד גָּזְרוּ תַּעֲנִית עַל שֶׁאָכְלוּ זְאֵבִים שְׁנֵי תִינוֹקוֹת בְּעֵבֶר הַיַּרְדֵּן.
And furthermore they decreed a fast because wolves had eaten two children in Transjordan.
רַבִּי יוֹסֵי אוֹמֵר: לֹא עַל שֶׁאָכְלוּ, אֶלָּא עַל שֶׁנִּרְאוּ.
Rabbi Yosei says: Not because they ate them, but because they were seen in an inhabited area.
עַל אֵלּוּ מַתְרִיעִין בְּשַׁבָּת: עַל עִיר שֶׁהִקִּיפוּהָ נׇכְרִים אוֹ נָהָר, וְעַל הַסְּפִינָה הַמִּיטָּרֶפֶת בַּיָּם.
For the following they cry out on Shabbat: For a city that is surrounded by non-Jews or a river, and for a ship tossed about at sea.
רַבִּי יוֹסֵי אוֹמֵר: לְעֶזְרָה וְלֹא לִצְעָקָה.
Rabbi Yosei says: One may cry out to summon help, but not for crying out to God.
שִׁמְעוֹן הַתִּימְנִי אוֹמֵר: אַף עַל הַדֶּבֶר, וְלֹא הוֹדוּ לוֹ חֲכָמִים.
Shimon the Timnite says: Even for pestilence, but the Sages did not agree with him.
עַל כׇּל צָרָה שֶׁלֹּא תָּבוֹא עַל הַצִּבּוּר מַתְרִיעִין עֲלֵיהֶן, חוּץ מֵרוֹב גְּשָׁמִים.
For any trouble that should not befall the community they cry out, except for an overabundance of rain.
מַעֲשֶׂה שֶׁאָמְרוּ לוֹ לְחוֹנִי הַמְעַגֵּל, הִתְפַּלֵּל שֶׁיֵּרְדוּ גְּשָׁמִים.
An incident occurred in which they said to Choni HaMe'aggel: Pray that rain should fall.
אָמַר לָהֶם: צְאוּ וְהַכְנִיסוּ תַּנּוּרֵי פְסָחִים בִּשְׁבִיל שֶׁלֹּא יִמּוֹקוּ. הִתְפַּלֵּל וְלֹא יָרְדוּ גְּשָׁמִים.
He said to them: Go out and bring in the clay ovens used to roast the Pesach offerings so that they will not dissolve. He prayed, and no rain fell.
מָה עָשָׂה? עָג עוּגָה וְעָמַד בְּתוֹכָהּ, וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! בָּנֶיךָ שָׂמוּ פְּנֵיהֶם עָלַי, שֶׁאֲנִי כְּבֶן בַּיִת לְפָנֶיךָ. נִשְׁבָּע אֲנִי בְּשִׁמְךָ הַגָּדוֹל שֶׁאֵינִי זָז מִכָּאן עַד שֶׁתְּרַחֵם עַל בָּנֶיךָ.
What did he do? He drew a circle and stood inside it, and said before Him: Master of the Universe! Your children have turned their faces toward me, as I am like a member of Your household before You. I take an oath by Your great name that I will not move from here until You have mercy upon Your children.
הִתְחִילוּ גְּשָׁמִים מְנַטְּפִין. אָמַר: לֹא כָּךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי בּוֹרוֹת שִׁיחִין וּמְעָרוֹת.
Rain began to trickle down. He said: I did not ask for this, but for rain to fill cisterns, ditches, and caves.
הִתְחִילוּ לֵירֵד בְּזַעַף. אָמַר: לֹא כָּךְ שָׁאַלְתִּי, אֶלָּא גִּשְׁמֵי רָצוֹן בְּרָכָה וּנְדָבָה.
Rain began to fall furiously. He said: I did not ask for this either, but for rain of benevolence, blessing, and generosity.
יָרְדוּ כְּתִקְנָן, עַד שֶׁיָּצְאוּ יִשְׂרָאֵל מִירוּשָׁלַיִם לְהַר הַבַּיִת מִפְּנֵי הַגְּשָׁמִים.
They fell in their standard manner, until the Jewish people exited Jerusalem to the Temple Mount because of the rain.
בָּאוּ וְאָמְרוּ לוֹ: כְּשֵׁם שֶׁהִתְפַּלַּלְתָּ עֲלֵיהֶם שֶׁיֵּרְדוּ — כָּךְ הִתְפַּלֵּל שֶׁיֵּלְכוּ לָהֶן.
They came and said to him: Just as you prayed over them that they should fall, so pray that they should go away.
אָמַר לָהֶם: צְאוּ וּרְאוּ אִם נִמְחֵית אֶבֶן הַטּוֹעִין.
He said to them: Go out and see if the Claimants' Stone has been washed away.
שָׁלַח לוֹ שִׁמְעוֹן בֶּן שָׁטַח: אִלְמָלֵא חוֹנִי אַתָּה — גּוֹזְרַנִי עָלֶיךָ נִידּוּי.
Shimon ben Shatach sent to him: Were you not Choni, I would have decreed ostracism upon you.
אֲבָל מָה אֶעֱשֶׂה לְּךָ, שֶׁאַתָּה מִתְחַטֵּא לִפְנֵי הַמָּקוֹם וְעוֹשֶׂה לְךָ רְצוֹנְךָ כְּבֶן שֶׁהוּא מִתְחַטֵּא עַל אָבִיו וְעוֹשֶׂה לוֹ רְצוֹנוֹ, וְעָלֶיךָ הַכָּתוּב אוֹמֵר: ״יִשְׂמַח אָבִיךָ וְאִמֶּךָ וְתָגֵל יוֹלַדְתֶּךָ״.
But what can I do to you, as you nag before the Omnipresent and He does your bidding, like a son who nags his father and he does his bidding; and about you the verse states: 'Let your father and your mother be glad, and let her who bore you rejoice.'
הָיוּ מִתְעַנִּין וְיָרְדוּ לָהֶם גְּשָׁמִים, קוֹדֶם הָנֵץ הַחַמָּה — לֹא יַשְׁלִימוּ, לְאַחַר הָנֵץ הַחַמָּה — יַשְׁלִימוּ.
If they were fasting and rain fell for them, if it fell before sunrise, they need not complete their fast; if it fell after sunrise, they must complete it.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: קוֹדֶם חֲצוֹת — לֹא יַשְׁלִימוּ, לְאַחַר חֲצוֹת — יַשְׁלִימוּ.
Rabbi Eliezer says: If it fell before midday, they need not complete it; if after midday, they must complete it.
מַעֲשֶׂה שֶׁגָּזְרוּ תַּעֲנִית בְּלוֹד, וְיָרְדוּ לָהֶם גְּשָׁמִים קוֹדֶם חֲצוֹת.
An incident occurred in which they decreed a fast in Lod, and rain fell for them before midday.
אֲמַר לָהֶם... וְקָרְאוּ הַלֵּל הַגָּדוֹל.
Rabbi Tarfon said to them: Go out, and eat, and drink, and make a Festival. And they went out, and ate, and drank, and made a Festival, and they came in the afternoon and recited the Great Hallel.
גְּמָ׳ סֵדֶר תַּעֲנִיּוֹת הָאֵלּוּ הָאָמוּר בִּרְבִיעָה רִאשׁוֹנָה.
GEMARA: The Mishnah taught: The order of these fasts is stated only when the fast concerns the first rainfall.
וּרְמִינְהִי: רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה לִשְׁאוֹל, שְׁלִישִׁית לְהִתְעַנּוֹת!
And the Gemara raises a contradiction: A Baraita states that the first and second rainfall are for asking, and the third is for fasting!
אָמַר רַב יְהוּדָה, הָכִי קָאָמַר: סֵדֶר תַּעֲנִיּוֹת הָאָמוּר אֵימָתַי — בִּזְמַן שֶׁיָּצְאָה רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית וְלֹא יָרְדוּ גְּשָׁמִים.
Rav Yehuda said, this is what the Mishnah is saying: When does the order of these fasts that is stated apply? When the first, second, and third rainfall have passed and rain has not fallen.
אֲבָל יָרְדוּ גְּשָׁמִים בִּרְבִיעָה רִאשׁוֹנָה וְזָרְעוּ וְלֹא צָמְחוּ, אִי נָמֵי צָמְחוּ וְחָזְרוּ וְנִשְׁתַּנּוּ — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
However, if rain fell in the first rainfall and they sowed but the plants did not sprout, or, alternatively, if they sprouted but their appearance changed back for the worse, they cry out about them immediately.
אָמַר רַב נַחְמָן: דַּוְקָא נִשְׁתַּנּוּ, אֲבָל יָבְשׁוּ — לָא.
Rav Nachman said: This applies specifically if their appearance changed, but if they dried out entirely, they do not cry out.
פְּשִׁיטָא, נִשְׁתַּנּוּ תְּנַן!
The Gemara asks: It is obvious, as we learned 'changed' in the Mishnah!
לָא צְרִיכָא, דַּאֲקוּן. מַהוּ דְּתֵימָא: אֲקַנְתָּא מִילְּתָא הִיא, קָמַשְׁמַע לַן.
The Gemara answers: No, it is necessary for a case where they produced stalks after they dried. Lest you say that producing stalks is a matter of significance, he teaches us that it is not.
וְכֵן שֶׁפָּסְקוּ גְּשָׁמִים בֵּין גֶּשֶׁם לְגֶשֶׁם כּוּ׳. מַאי מַכַּת בַּצּוֹרֶת?
The Mishnah continues: And likewise, if the rains ceased between one rain and another. What is a plague of drought?
אָמַר רַב יְהוּדָה אָמַר רַב: מַכָּה הַמְּבִיאָה לִידֵי בַּצּוֹרֶת.
Rav Yehuda said in the name of Rav: A plague that brings about drought.
אָמַר רַב נַחְמָן: נַהֲרָא אַנַּהֲרָא — בַּצּוּרְתָּא. מְדִינְתָּא אַמְּדִינְתָּא — כַּפְנָא.
Rav Nachman said: If one river valley is affected but another is not, this is drought. If one province is affected but another is not, this is famine.
וְאָמַר רַבִּי חֲנִינָא: סְאָה בְּסֶלַע וּשְׁכִיחָא — בַּצּוּרְתָּא. אַרְבָּעָה וְלָא שְׁכִיחָא — כַּפְנָא.
And Rabbi Chanina said: If a se'ah of grain costs a sela but is available, this is drought. If it costs four sela and is not available, this is famine.
אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא בִּזְמַן שֶׁהַמָּעוֹת בְּזוֹל וּפֵירוֹת בְּיוֹקֶר, אֲבָל מָעוֹת בְּיוֹקֶר וּפֵירוֹת בְּזוֹל — מַתְרִיעִין עָלֶיהָ מִיָּד.
Rabbi Yochanan said: They only taught this when money is cheap and produce is expensive, but if money is expensive and produce is cheap, they cry out immediately.
דְּאָמַר רַבִּי יוֹחָנָן: נְהִירְנָא כַּד הֲווֹ קָיְימִי אַרְבְּעָה סְאִין בְּסֶלַע, וַהֲווֹ נְפִישִׁי נְפִיחֵי כְפַן בִּטְבֶרְיָא מִדְּלֵית אִיסָּר.
As Rabbi Yochanan said: I remember when four se'ah stood at a sela, and yet there were many swollen from hunger in Tiberias because they did not have an issar to buy food.
יָרְדוּ לַצְּמָחִין אֲבָל לֹא לָאִילָן. בִּשְׁלָמָא לַצְּמָחִים וְלֹא לָאִילָן — מַשְׁכַּחַתְּ לַהּ דַּאֲתָא נִיחָא, וְלָא אֲתָיא רַזְיָא.
If rain fell for the plants but not for the trees. Granted, for plants but not for trees is found when it comes gently and does not come heavily.
לָאִילָן וְלֹא לַצְּמָחִין — דַּאֲתָיא רַזְיָא, וְלָא אֲתָיא נִיחָא.
But for trees and not for plants is found when it comes heavily and does not come gently.
לָזֶה וְלָזֶה אֲבָל לֹא לַבּוֹרוֹת וְלֹא לַשִּׁיחִין וּמְעָרוֹת — מַשְׁכַּחַתְּ לַהּ דַּאֲתָיא רַזְיָא וְנִיחָא, מִיהוּ טוּבָא לָא אֲתָיא.
If it fell for this and for that, but not for cisterns, ditches, and caves, this is found when it comes both heavily and gently, but a great amount did not come.
אֶלָּא הָא דְּתַנְיָא: יָרְדוּ לְבוֹרוֹת לַשִּׁיחִין וְלַמְּעָרוֹת אֲבָל לֹא לָזֶה וְלָזֶה, הֵיכִי מַשְׁכַּחַתְּ לַהּ? דַּאֲתָיא בִּשְׁפִיכוּתָא.
But that which is taught in a Baraita: If they fell for cisterns, ditches, and caves, but not for this and for that, how is this found? When it comes in a sudden downpour.
תָּנוּ רַבָּנַן: מַתְרִיעִין על הָאִילָנוֹת בִּפְרוֹס הַפֶּסַח, עַל הַבּוֹרוֹת וְשִׁיחִין וּמְעָרוֹת בִּפְרוֹס הַחַג.
The Rabbis taught: They cry out for the trees before Pesach, and for the cisterns, ditches, and caves before Succos.
וְאִם אֵין לָהֶן מַיִם לִשְׁתּוֹת — מַתְרִיעִין עֲלֵיהֶן מִיָּד.
And if they have no water to drink, they cry out for them immediately.
וְאֵיזֶהוּ מִיָּד שֶׁלָּהֶן — שֵׁנִי וַחֲמִישִׁי וְשֵׁנִי.
And what is their 'immediately'? Monday, Thursday, and Monday.
וְעַל כּוּלָּן אֵין מַתְרִיעִין עֲלֵיהֶן אֶלָּא בָּאִפַּרְכִיָּא שֶׁלָּהֶן.
And for all of them, they only cry out in their own province.
וְאַסְכָּרָא, בִּזְמַן שֶׁיֵּשׁ בָּהּ מִיתָה — מַתְרִיעִין עָלֶיהָ. בִּזְמַן שֶׁאֵין בָּהּ מִיתָה — אֵין מַתְרִיעִין עָלֶיהָ.
And for croup, when there is death from it, they cry out; when there is no death from it, they do not cry out.
וּמַתְרִיעִין עַל הַגּוֹבַאי בְּכׇל שֶׁהוּא. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: אַף עַל הֶחָגָב.
And they cry out for the gobai locust in any amount. Rabbi Shimon ben Elazar says: Even for the chagav locust.
תָּנוּ רַבָּנַן: מַתְרִיעִין עַל הָאִילָנוֹת בִּשְׁאָר שְׁנֵי שָׁבוּעַ. עַל הַבּוֹרוֹת וְעַל הַשִּׁיחִין וְעַל הַמְּעָרוֹת אֲפִילּוּ בַּשְּׁבִיעִית.
The Rabbis taught: They cry out for the trees in the other years of the seven-year cycle, and for the cisterns, ditches, and caves even in the Sabbatical year.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עַל הָאִילָנוֹת בַּשְּׁבִיעִית, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן פַּרְנָסָה לַעֲנִיִּים.
Rabban Shimon ben Gamliel says: Even for the trees in the Sabbatical year, because they provide sustenance for the poor.
תַּנְיָא אִידַּך: מַתְרִיעִין עַל הָאִילָנוֹת בִּשְׁאָר שְׁנֵי שָׁבוּעַ. עַל הַבּוֹרוֹת עַל הַשִּׁיחִין וְעַל הַמְּעָרוֹת אֲפִילּוּ בַּשְּׁבִיעִית.
It is taught in another Baraita: They cry out for the trees in the other years of the cycle, and for the cisterns, ditches, and caves even in the Sabbatical year.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: אַף עַל הָאִילָנוֹת. מַתְרִיעִין עַל הַסְּפִיחִין בַּשְּׁבִיעִית, מִפְּנֵי שֶׁיֵּשׁ בָּהֶן פַּרְנָסָה לָעֲנִיִּים.
Rabban Shimon ben Gamliel says: Even for the trees. And they cry out for the aftergrowth in the Sabbatical year, because they provide sustenance for the poor.
תַּנְיָא, אָמַר רַבִּי אֶלְעָזָר בֶּן פַּרְטָא: מִיּוֹם שֶׁחָרַב בֵּית הַמִּקְדָּשׁ נַעֲשׂוּ גְּשָׁמִים צִימּוּקִין לָעוֹלָם.
It is taught in a Baraita, Rabbi Elazar ben Parta said: From the day the Beis HaMikdash was destroyed, the rains have become diminished for the world.
יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין, וְיֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין. יֵשׁ שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן, וְיֵשׁ שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן.
There is a year whose rains are abundant, and there is a year whose rains are meager. There is a year whose rains fall in their proper time, and there is a year whose rains do not fall in their proper time.
שָׁנָה שֶׁגְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּאֶחָד בְּשַׁבָּת, נִמְצֵאת עִיסָּה נֶאֱפֵית כְּתִיקְנָהּ, וְנֶאֱכֶלֶת כְּתִיקְנָהּ.
A year whose rains fall in their proper time, to what is it compared? To a servant whose master gave him his sustenance on Sunday; the dough is baked properly and eaten properly.
שָׁנָה שֶׁאֵין גְּשָׁמֶיהָ יוֹרְדִין בִּזְמַנָּן לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּעֶרֶב שַׁבָּת, נִמְצֵאת עִיסָּה נֶאֱפֵית שֶׁלֹּא כְּתִיקְנָהּ, וְנֶאֱכֶלֶת שֶׁלֹּא כְּתִיקְנָהּ.
A year whose rains do not fall in their proper time, to what is it compared? To a servant whose master gave him his sustenance on Friday afternoon; the dough is baked in a hurried manner and eaten in a hurried manner.
שָׁנָה שֶׁגְּשָׁמֶיהָ מְרוּבִּין לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ בְּבַת אַחַת, נִמְצְאוּ רֵיחַיִם טוֹחֲנוֹת מִן הַכּוֹר מַה שֶּׁטּוֹחֲנוֹת מִן הַקַּב, וְנִמְצֵאת עִיסָּה אוֹכֶלֶת מִן הַכּוֹר כְּמוֹ [שֶׁ]אוֹכֶלֶת מִן הַקַּב.
A year whose rains are abundant, to what is it compared? To a servant whose master gave him his sustenance all at once; the millstones grind from a kor of grain just as they grind from a kav, and the dough is consumed from a kor just as it is consumed from a kav.
שָׁנָה שֶׁגְּשָׁמֶיהָ מוּעָטִין לְמָה הוּא דּוֹמֶה — לְעֶבֶד שֶׁנָּתַן לוֹ רַבּוֹ פַּרְנָסָתוֹ מְעַט מְעַט, נִמְצְאוּ רֵיחַיִּים מַה שֶּׁטּוֹחֲנוֹת מִן הַכּוֹר טוֹחֲנוֹת מִן הַקַּב. נִמְצֵאת עִיסָּה כַּמָּה שֶׁנֶּאֱכֶלֶת מִן הַכּוֹר אוֹכֶלֶת מִן הַקַּב.
A year whose rains are meager, to what is it compared? To a servant whose master gave him his sustenance little by little; the millstones grind from a kor just as they grind from a kav, and the dough is consumed from a kor just as it is consumed from a kav.
דָּבָר אַחֵר: בִּזְמַן שֶׁגְּשָׁמֶיהָ מְרוּבִּין לְמָה הוּא דּוֹמֶה — לְאָדָם שֶׁמְּגַבֵּל אֶת הַטִּיט, אִם יֵשׁ לוֹ מַיִם רַבִּים — מַיִם אֵינָן כָּלִין, וְהַטִּיט מְגוּבָּל יָפֶה. אִם יֵשׁ לוֹ מַיִם מוּעָטִין — מַיִם כָּלִים, וְהַטִּיט אֵינוֹ מִתְגַּבֵּל יָפֶה.
Another explanation: When its rains are abundant, to what is it compared? To a person who kneads clay; if he has much water, the water is not depleted and the clay is kneaded well. If he has little water, the water is depleted and the clay is not kneaded well.
תָּנוּ רַבָּנַן: פַּעַם אַחַת עָלוּ כׇּל יִשְׂרָאֵל לָרֶגֶל לִירוּשָׁלַיִם, וְלֹא הָיָה לָהֶם מַיִם לִשְׁתּוֹת.
The Rabbis taught: Once, all of Israel ascended for the festival to Jerusalem, and they had no water to drink.
הָלַךְ נַקְדִּימוֹן בֶּן גּוּרְיוֹן אֵצֶל הֶגְמוֹן אֶחָד, אָמַר לוֹ: הַלְוֵינִי שְׁתֵּים עֶשְׂרֵה מַעֲיָינוֹת מַיִם לְעוֹלֵי רְגָלִים, וַאֲנִי אֶתֵּן לָךְ שְׁתֵּים עֶשְׂרֵה עֵינוֹת מַיִם. וְאִם אֵינִי נוֹתֵן לְךָ — הֲרֵינִי נוֹתֵן לָךְ שְׁתֵּים עֶשְׂרֵה כִּכַּר כֶּסֶף, וְקָבַע לוֹ זְמַן. כֵּיוָן שֶׁהִגִּיעַ הַזְּמַן וְלֹא יֵרְדוּ גְּשָׁמִים, בַּשַּׁחֲרִית שָׁלַח לוֹ: שַׁגֵּר לִי
Nakdimon ben Guryon went to a certain officer and said to him: Lend me twelve wells of water for the festival pilgrims, and I will return to you twelve wells of water. And if I do not give them to you, I will give you twelve talents of silver. And he set a time limit. When the time arrived and no rain had fallen, in the morning the officer sent to him: Send me the money.
The daf continues with the famous and heartwarming story of Choni HaMe'aggel, who drew a circle in the dirt and swore by Hashem's great Name that he would not move until the Aibershter showed mercy and sent rain. We see how Choni's prayers brought down first droplets, then a torrential downpour, and finally rains of blessing, showing his unique closeness to Hashem like a beloved son who nags his father. The Gemara also discusses the halachos of whether a community must complete their fast if Hashem answers their tefillos and sends rain on the morning of the fast day itself, concluding with the beautiful story of Rabbi Tarfon and the people of Lod who turned their fast day into a joyous Yom Tov of eating, drinking, and saying the Great Hallel.
The Gemara on our daf teaches us a profound lesson about the nature of our relationship with the Aibershter. When the people needed rain, Choni HaMe'aggel drew a circle, stood inside it, and declared that he was like a member of Hashem's household, a beloved child who simply refuses to leave until his Father listens. Shimon ben Shetach looked at this and said, "What can I do to you? You nag God and He does your bidding, like a son who nags his father." This is not just a story about a great tzaddik from the past; it is a blueprint for our own avodah.
Sometimes we approach our tefillos with a sense of distance, as if we are strangers knocking on a palace gate, hoping someone might hear us. But the truth of a Yid's neshama is that we are children of the King. A child does not offer a formal, cold petition; a child speaks from the heart, with warmth, persistence, and absolute trust that the Father wants to give them what they need. When you daven, you do not need to find the most poetic, distant words. You need to step into that circle of closeness and speak to Hashem with the simple, honest vulnerability of a child.
At the same time, we see that Choni did not just ask for generic rain; he paid attention to the details, asking for "rain of benevolence, blessing, and generosity" when the droplets were too harsh or too weak. This teaches us to bring our actual, specific lives into our tefillah. Hashem cares about the small details of your day, your livelihood, and your peace of mind. Do not hold back from asking for exactly what you need, with the sweet stubbornness of a child who knows their Father is listening.
Today, when you stand to daven the Shemoneh Esrei, take ten seconds before you begin to remind yourself: "I am standing before my Father in Heaven who loves me." Speak one specific request to Him in your own words, with the simple warmth and trust of a child speaking to a parent.