Shalom aleichem! Welcome to the very beginning of Maseches Taanis. We start our learning on Daf Bais with a beautiful discussion about our connection to Hashem through the rain, which is the source of all parnassah and life. The mishna opens by asking when we begin to mention the "might of the rains" (gevuras geshamim) in our Shemoneh Esrei, bringing a machlokes between Rabbi Eliezer and Rabbi Yehoshua about whether we start on the first day of Sukkos or the last day, Shemini Atzeres. We also learn the practical halacha of how the chazzan transitions into mentioning rain during the davening.
מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים?
From when, meaning from which date, does one begin to mention the might of the rains by inserting the phrase "He makes the wind blow and the rain fall" in the second blessing of the Shemoneh Esrei?
רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג.
Rabbi Eliezer says: From the first Festival day of the festival of Sukkos.
רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִיּוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג.
Rabbi Yehoshua says: From the last Festival day of the festival of Sukkos, which is Shemini Atzeres.
אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: הוֹאִיל וְאֵין הַגְּשָׁמִים אֶלָּא סִימַן קְלָלָה בֶּחָג, לָמָה הוּא מַזְכִּיר?
Rabbi Yehoshua said to Rabbi Eliezer: Since rain is nothing other than a sign of a curse during the festival of Sukkos, as it forces us to leave our sukkos, why should one mention rain at this time?
אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל אֶלָּא לְהַזְכִּיר ״מַשִּׁיב הָרוּחַ וּמוֹרִיד הַגֶּשֶׁם״ בְּעוֹנָתוֹ.
Rabbi Eliezer said to him: I too did not say to request rain now, but only to mention "He makes the wind blow and the rain fall" in its due time.
אָמַר לוֹ: אִם כֵּן, לְעוֹלָם יְהֵא מַזְכִּיר!
Rabbi Yehoshua said to him: If so, that mentioning is not a request, then one should always mention rain, even in the summer!
אֵין שׁוֹאֲלִים אֶת הַגְּשָׁמִים אֶלָּא סָמוּךְ לַגְּשָׁמִים.
The Mishnah states a rule: One requests rain only immediately preceding the rainy season.
רַבִּי יְהוּדָה אוֹמֵר: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג — הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר.
Rabbi Yehuda says: With regard to the one who passes before the ark as the prayer leader on the last Festival day of the festival of Sukkos, which is Shemini Atzeres: The last prayer leader, who leads the Mussaf prayer, mentions rain, but the first prayer leader, who leads Shacharis, does not mention rain.
בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח — הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר.
And on the first Festival day of Pesach: The first prayer leader, who leads Shacharis, still mentions rain, but the last prayer leader, who leads Mussaf, does not mention rain.
גְּמָ׳ תַּנָּא הֵיכָא קָאֵי דְּקָתָנֵי ״מֵאֵימָתַי״?
GEMARA: Where does the tanna stand that he teaches: "From when"? What prior source established that we must mention rain at all?
תַּנָּא הָתָם קָאֵי — דְּקָתָנֵי: מַזְכִּירִים גְּבוּרוֹת גְּשָׁמִים בִּתְחִיַּית הַמֵּתִים, וְשׁוֹאֲלִין בְּבִרְכַּת הַשָּׁנִים, וְהַבְדָּלָה בְּחוֹנֵן הַדָּעַת. וְקָתָנֵי: מֵאֵימָתַי מַזְכִּירִים גְּבוּרוֹת גְּשָׁמִים.
The Gemara answers: The tanna is standing there, referring to a Mishnah in Berachos, as it teaches there: One mentions the might of the rains in the blessing of the resurrection of the dead, and one requests rain in the blessing of the years, and Havdalah is recited in "Who graciously grants knowledge." And based on that, our tanna teaches: From when does one begin to mention the might of the rains?
וְלִיתְנֵי הָתָם! מַאי שְׁנָא דְּשַׁבְקֵיהּ עַד הָכָא?!
The Gemara asks: But let him teach it there in Berachos! What is different that he left it until here, in tractate Taanis?
אֶלָּא, תַּנָּא מֵרֹאשׁ הַשָּׁנָה סָלֵיק, דִּתְנַן: וּבֶחָג נִידּוֹנִין עַל הַמַּיִם.
Rather, the Gemara answers, the tanna is coming from tractate Rosh Hashanah, as we learned in a Mishnah there: And on the festival of Sukkos all creatures are judged for water.
וְאַיְּידֵי דִּתְנָא וּבֶחָג נִידּוֹנִים עַל הַמַּיִם, תָּנָא מֵאֵימָתַי מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים.
And since he taught: "And on the festival they are judged for water," which is the source for rain, he taught here: From when does one mention the might of the rains.
וְלִיתְנֵי ״מֵאֵימָתַי מַזְכִּירִים עַל הַגְּשָׁמִים״. מַאי ״גְּבוּרוֹת גְּשָׁמִים״?
The Gemara asks: And let the tanna teach: "From when does one mention the rains." What is the meaning of the phrase "the might of the rains"?
אָמַר רַבִּי יוֹחָנָן: מִפְּנֵי שֶׁיּוֹרְדִין בִּגְבוּרָה, שֶׁנֶּאֱמַר: ״עֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר וְנִפְלָאוֹת עַד אֵין מִסְפָּר״, וּכְתִיב: ״הַנֹּתֵן מָטָר עַל פְּנֵי הָאָרֶץ וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״.
Rabbi Yochanan said: Because they fall with might, as it is stated: "Who does great things beyond comprehension, marvels without number," and it is written immediately after: "Who gives rain upon the earth, and sends water upon the fields."
מַאי מַשְׁמַע?
The Gemara asks: From where is it implied that these verses connect rain to might?
אָמַר רַבָּה בַּר שֵׁילָא: אָתְיָא ״חֵקֶר״ ״חֵקֶר״ מִבְּרִיָּיתוֹ שֶׁל עוֹלָם.
Rabba bar Sheila said: It is derived by a gezerah shavah of the word "comprehension" from the word "comprehension" written concerning the creation of the world.
כְּתִיב הָכָא: ״עֹשֶׂה גְדֹלוֹת עַד אֵין חֵקֶר״, וּכְתִיב הָתָם: ״הֲלוֹא יָדַעְתָּ אִם לֹא שָׁמַעְתָּ אֱלֹהֵי עוֹלָם ה׳ בּוֹרֵא קְצוֹת הָאָרֶץ לֹא יִיעַף וְלֹא יִיגָע אֵין חֵקֶר לִתְבוּנָתוֹ״, וּכְתִיב: ״מֵכִין הָרִים בְּכֹחוֹ נֶאְזָר בִּגְבוּרָה״.
It is written here: "Who does great things that are beyond comprehension," and it is written there regarding creation: "Have you not known? Have you not heard? The everlasting God, Hashem, the Creator of the ends of the earth, does not grow faint or weary; His discernment is beyond comprehension," and it is written elsewhere regarding creation: "Who sets firm the mountains with His strength, Who is girded with might." Thus, rain, which is also beyond comprehension, is linked to God's might.
וּמְנָא לַן דְּבִתְפִלָּה — דְּתַנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֵיכֶם וּלְעׇבְדוֹ בְּכׇל לְבַבְכֶם״, אֵיזוֹ הִיא עֲבוֹדָה שֶׁהִיא בַּלֵּב — הֱוֵי אוֹמֵר: זוֹ תְּפִלָּה. וּכְתִיב בָּתְרֵיהּ: ״וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״.
And from where do we know that rain must be mentioned specifically in prayer? As it was taught in a Braisa: "To love Hashem your God and to serve Him with all your heart." Which is the service that is in the heart? You must say: This is prayer. And it is written immediately after: "And I shall give the rain of your land in its due time, the first rain and the last rain."
אָמַר רַבִּי יוֹחָנָן: שְׁלֹשָׁה מַפְתְּחוֹת בְּיָדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא נִמְסְרוּ בְּיַד שָׁלִיחַ, וְאֵלּוּ הֵן: מַפְתֵּחַ שֶׁל גְּשָׁמִים, מַפְתֵּחַ שֶׁל חַיָּה, וּמַפְתֵּחַ שֶׁל תְּחִיַּית הַמֵּתִים.
Rabbi Yochanan said: There are three keys in the hand of the Holy One, Blessed be He, which were not transmitted into the hand of an intermediary, and these are they: The key of rain, the key of birthing, and the key of the resurrection of the dead.
מַפְתֵּחַ שֶׁל גְּשָׁמִים — דִּכְתִיב: ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם לָתֵת מְטַר אַרְצְךָ בְּעִתּוֹ״.
The key of rain, as it is written: "Hashem will open for you His good treasure, the heavens, to give the rain of your land in its due time."
מַפְתֵּחַ שֶׁל חַיָּה מִנַּיִן — דִּכְתִיב: ״וַיִּזְכֹּר אֱלֹהִים אֶת רָחֵל וַיִּשְׁמַע אֵלֶיהָ אֱלֹהִים וַיִּפְתַּח אֶת רַחְמָהּ״.
From where do we derive the key of birthing? As it is written: "And God remembered Rachel, and God listened to her, and He opened her womb."
מַפְתֵּחַ שֶׁל תְּחִיַּית הַמֵּתִים מִנַּיִן — דִּכְתִיב: ״וִידַעְתֶּם כִּי אֲנִי ה׳ בְּפִתְחִי אֶת קִבְרוֹתֵיכֶם״.
From where do we derive the key of the resurrection of the dead? As it is written: "And you shall know that I am Hashem when I open your graves."
בְּמַעְרְבָא אָמְרִי: אַף מַפְתֵּחַ שֶׁל פַּרְנָסָה, דִּכְתִיב: ״פּוֹתֵחַ אֶת יָדֶךָ וְגוֹ׳״.
In the West, Eretz Yisrael, they say: Also the key of livelihood is held directly by Hashem, as it is written: "You open Your hand and satisfy every living thing with favor."
וְרַבִּי יוֹחָנָן, מַאי טַעְמָא לָא קָא חָשֵׁיב לְהָא?
And Rabbi Yochanan, what is the reason he did not count this key of livelihood?
אָמַר לָךְ: גְּשָׁמִים הַיְינוּ פַּרְנָסָה.
He could say to you: Rain is itself livelihood, so they are counted as one.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִיּוֹם טוֹב הָרִאשׁוֹן שֶׁל חַג כּוּ׳.
The Gemara returns to the Mishnah: "Rabbi Eliezer says: From the first Festival day of the festival" etc.
אִיבַּעְיָא לְהוּ: רַבִּי אֱלִיעֶזֶר מֵהֵיכָא גָּמַיר לַהּ? מִלּוּלָב גָּמַר לַהּ, אוֹ מִנִּיסּוּךְ הַמַּיִם גָּמַר לַהּ.
An inquiry was raised to them: From where does Rabbi Eliezer derive this? Does he derive it from the lulav, or does he derive it from the water libation?
מִלּוּלָב גָּמַר לַהּ: מָה לוּלָב בַּיּוֹם — אַף הַזְכָּרָה בַּיּוֹם. אוֹ דִלְמָא מִנִּיסּוּךְ הַמַּיִם גָּמַר לַהּ: מָה נִיסּוּךְ הַמַּיִם מֵאוּרְתָּא, דְּאָמַר מָר: ״וּמִנְחָתָם וְנִסְכֵּיהֶם״, אֲפִילּוּ בַּלַּיְלָה — אַף הַזְכָּרָה מֵאוּרְתָּא.
Did he derive it from the lulav: Just as the lulav is taken only by day, so too the mentioning of rain begins by day? Or perhaps he derived it from the water libation: Just as the water libation can be brought from the evening, as the Master said: "And their meal-offerings and their drink-offerings" may be offered even at night, so too the mentioning of rain begins from the evening?
תָּא שְׁמַע, דְּאָמַר רַבִּי אֲבָהוּ: לֹא לְמָדָהּ רַבִּי אֱלִיעֶזֶר אֶלָּא מִלּוּלָב.
Come and hear, as Rabbi Abbahu said: Rabbi Eliezer did not learn it except from the lulav, meaning it begins by day.
אִיכָּא דְּאָמְרִי: רַבִּי אֲבָהוּ גְּמָרָא גְּמִיר לַהּ, וְאִיכָּא דְּאָמְרִי: מַתְנִיתָא שְׁמִיעַ לֵיהּ.
Some say: Rabbi Abbahu learned this as a tradition, and some say: He heard it from a Braisa.
מַאי הִיא — דְּתַנְיָא: מֵאֵימָתַי מַזְכִּירִין עַל הַגְּשָׁמִים? רַבִּי אֱלִיעֶזֶר אוֹמֵר: מִשְּׁעַת נְטִילַת לוּלָב. רַבִּי יְהוֹשֻׁעַ אוֹמֵר: מִשְּׁעַת הַנָּחָתוֹ.
What is this Braisa? As it was taught in a Braisa: From when does one mention the rains? Rabbi Eliezer says: From the time of the taking of the lulav. Rabbi Yehoshua says: From the time of its laying down, at the end of the festival.
אָמַר רַבִּי אֱלִיעֶזֶר: הוֹאִיל וְאַרְבַּעַת מִינִין הַלָּלוּ אֵינָן בָּאִין אֶלָּא לְרַצּוֹת עַל הַמַּיִם, וּכְשֵׁם שֶׁאַרְבַּע מִינִין הַלָּלוּ אִי אֶפְשָׁר בָּהֶם בְּלֹא מַיִם — כָּךְ אִי אֶפְשָׁר לָעוֹלָם בְּלֹא מַיִם.
Rabbi Eliezer said: Since these four species do not come except to appease Hashem for water, and just as these four species cannot exist without water, so too the world cannot exist without water.
אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ: וַהֲלֹא גְּשָׁמִים בֶּחָג אֵינוֹ אֶלָּא סִימָן קְלָלָה!
Rabbi Yehoshua said to him: But is not rain on the festival nothing other than a sign of a curse?
אָמַר לוֹ רַבִּי אֱלִיעֶזֶר: אַף אֲנִי לֹא אָמַרְתִּי לִשְׁאוֹל, אֶלָּא לְהַזְכִּיר.
Rabbi Eliezer said to him: I too did not say to request rain, but only to mention it.
וּכְשֵׁם שֶׁתְּחִיַּית הַמֵּתִים מַזְכִּיר כׇּל הַשָּׁנָה כּוּלָּהּ וְאֵינָהּ אֶלָּא בִּזְמַנָּהּ, כָּךְ מַזְכִּירִין גְּבוּרוֹת גְּשָׁמִים כׇּל הַשָּׁנָה וְאֵינָן אֶלָּא בִּזְמַנָּן. לְפִיכָךְ, אִם בָּא לְהַזְכִּיר כׇּל הַשָּׁנָה כּוּלָּהּ — מַזְכִּיר.
And just as one mentions the resurrection of the dead all year long, even though it will only occur in its proper time, so too we should mention the might of the rains all year long, even though they only fall in their proper season. Therefore, if one wishes to mention rain all year long, he may mention it.
רַבִּי אוֹמֵר, אוֹמֵר אֲנִי: מִשָּׁעָה שֶׁמַּפְסִיק לִשְׁאֵלָה — כָּךְ מַפְסִיק לְהַזְכָּרָה.
Rabbi says: I say, from the time one stops requesting rain on Pesach, so too he stops mentioning it.
רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: בַּשֵּׁנִי בֶּחָג הוּא מַזְכִּיר, רַבִּי עֲקִיבָא אוֹמֵר: בַּשִּׁשִּׁי בֶּחָג הוּא מַזְכִּיר.
Rabbi Yehuda ben Beseira says: On the second day of the festival of Sukkos he mentions rain. Rabbi Akiva says: On the sixth day of the festival he mentions rain.
רַבִּי יְהוּדָה מִשּׁוּם רַבִּי יְהוֹשֻׁעַ אוֹמֵר: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג — הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר. בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח — הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר.
Rabbi Yehuda says in the name of Rabbi Yehoshua: The one who passes before the ark on the last Festival day of the festival: The last prayer leader mentions rain, the first does not mention rain. On the first Festival day of Pesach: The first mentions rain, the last does not mention rain.
שַׁפִּיר קָאָמַר לֵיהּ רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ!
The Gemara notes: Rabbi Eliezer argued well to Rabbi Yehoshua with his comparison to the resurrection of the dead!
אָמַר לְךָ רַבִּי יְהוֹשֻׁעַ: בִּשְׁלָמָא תְּחִיַּית הַמֵּתִים מַזְכִּיר, דְּכוּלֵּי יוֹמָא זִמְנֵיהּ הוּא. אֶלָּא גְּשָׁמִים, כֹּל אֵימַת דְּאָתַיִין זִמְנַיְיהוּ הִיא?!
The Gemara answers: Rabbi Yehoshua could say to you: Granted, one mentions the resurrection of the dead all year, because every day is its proper time. But as for rain, is every time they come their proper season?
וְהָתְנַן: יָצָא נִיסָן וְיָרְדוּ גְּשָׁמִים — סִימַן קְלָלָה הֵם, שֶׁנֶּאֱמַר: ״הֲלוֹא קְצִיר חִטִּים הַיּוֹם וְגוֹ׳״.
But did we not learn in a Mishnah: If Nissan passed and rain fell, they are a sign of a curse, as it is stated: "Is it not wheat harvest today" etc. Therefore, rain is not appropriate all year.
רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: בַּשֵּׁנִי בֶּחָג הוּא מַזְכִּיר. מַאי טַעְמָא דְּרַבִּי יְהוּדָה בֶּן בְּתִירָה?
The Gemara analyzes the next opinion: Rabbi Yehuda ben Beseira says: On the second day of the festival he mentions rain. What is the reason of Rabbi Yehuda ben Beseira?
דְּתַנְיָא, רַבִּי יְהוּדָה בֶּן בְּתִירָה אוֹמֵר: נֶאֱמַר בַּשֵּׁנִי ״וְנִסְכֵּיהֶם״, וְנֶאֱמַר בַּשִּׁשִּׁי ״וּנְסָכֶיהָ״, וְנֶאֱמַר בַּשְּׁבִיעִי ״כְּמִשְׁפָּטָם״, הֲרֵי מֵ״ם יוֹ״ד מֵ״ם, הֲרֵי כָּאן מַיִם — מִכָּאן רֶמֶז לְנִיסּוּךְ הַמַּיִם מִן הַתּוֹרָה.
As it was taught in a Braisa, Rabbi Yehuda ben Beseira says: It is said on the second day of Sukkos: "And their drink-offerings [ונסכיהם]" with an extra letter mem, and it is said on the sixth day: "And its drink-offerings [ונסכיה]" with an extra letter yod, and it is said on the seventh day: "According to their rule [כמשפטם]" with an extra letter mem. This spells mem, yod, mem, which is mayim (water). From here we have an allusion to the water libation from the Torah.
וּמַאי שְׁנָא בְּשֵׁנִי דְּנָקֵט, דְּכִי רְמִיזִי לְהוּ בִּקְרָא — בְּשֵׁנִי הוּא דִּרְמִיזִי, הִלְכָּךְ בְּשֵׁנִי מַדְכְּרִינַן.
And what is different about the second day that he chose to begin mentioning rain? Because when they are alluded to in the verse, it is on the second day that the allusion begins with the letter mem; therefore, on the second day we begin to mention rain.
רַבִּי עֲקִיבָא אוֹמֵר: בַּשִּׁשִּׁי בֶּחָג הוּא מַזְכִּיר, שֶׁנֶּאֱמַר בַּשִּׁשִּׁי: ״וּנְסָכֶיהָ״, בִּשְׁנֵי נִיסּוּכִין הַכָּתוּב מְדַבֵּר — אֶחָד נִיסּוּךְ הַמַּיִם, וְאֶחָד נִיסּוּךְ הַיַּיִם.
Rabbi Akiva says: On the sixth day of the festival he mentions rain, as it is said on the sixth day: "And its drink-offerings [ונסכיה]" in the plural. The verse speaks of two libations: one the water libation, and one the wine libation.
אֵימָא תַּרְוַיְיהוּ דְּחַמְרָא!
The Gemara asks: Say that both of them are of wine!
סָבַר לַהּ כְּרַבִּי יְהוּדָה בֶּן בְּתִירָה, דְּאָמַר: רְמִיזִי מַיָּא.
The Gemara answers: Rabbi Akiva holds like Rabbi Yehuda ben Beseira, who said: Water is alluded to in the Torah, so one of them must be water.
In the Gemara, the chachamim delve into the source of this obligation, explaining that our mishna builds upon the judgment of water that takes place on Sukkos, as taught in Rosh Hashanah. The Gemara beautifully explains that rain is called the "might of the rains" because it falls with the awesome power of Hashem, comparing the greatness of rainfall to the very creation of the world itself. Finally, the Gemara brings a baraita to show that mentioning rain belongs in the Shemoneh Esrei, deriving from the pasuk of "serving Him with all your heart" that we must connect our tefillah—the service of the heart—directly to the blessing of rain that Hashem sends us.
The Gemara teaches us a profound truth about how Hashem runs His world. Rabbi Yoḥanan reveals that there are three keys held directly in the hands of the Holy One, Blessed be He, which are never handed over to any messenger: the key of rain, the key of childbirth, and the key of the resurrection of the dead. In the West, they added that the key of parnassah, a person's livelihood, is also held directly by Him.
Think about what this means for your daily avodah. When it comes to the most fundamental, life-giving areas of our existence—our sustenance, our children, and our very breath—there is no middleman. There is no natural system or human effort that can guarantee these things on its own. When you daven for your parnassah or your family, you are standing directly before the King, pleading for Him to turn the key that only He holds.
This realization should completely transform our shemoneh esrei. When we say "Mashiv haruach umorid hagashem" in the blessing of Techiyas HaMeisim, we aren't just reciting a seasonal formula. We are testifying to the Gevuros—the awesome, direct power of Hashem who personally opens the heavens to sustain us. It demands that we cast away our worries and strengthen our bitachon, knowing that our sustenance is managed directly by our loving Father.
Today, when you daven the Amida, pause for just three seconds before the blessing of Techiyas HaMeisim or the blessing for parnassah, and remind yourself: "I am asking directly from the One who holds the key."