In this daf, we are zocheh to delve deeper into the sugya of when we begin mentioning rain in our tefillos, specifically looking at the different tannaic opinions regarding the water libation (nisuch hamayim) on Sukkos. The Gemara explores how the Chachamim derive the halachos of nisuch hamayim from the pesukim in Parshas Pinchas, analyzing the views of Rabbi Akiva, Rabbi Yehoshua, and Rabbi Yehuda ben Beteira.
We will also learn about the profound concept of Halacha L'Moshe M'Sinai, the oral traditions handed down directly from Sinai that have no explicit source in the written Torah. The Gemara connects this to the water libation, the aravah on Sukkos, and the halachos of plowing a field of ten saplings before Shemittah, bringing us to a beautiful discussion of how our tefillos for rain are structured on the Yom Tov of Shemini Atzeres.
אִי סָבַר לַהּ כְּרַבִּי יְהוּדָה בֶּן בְּתִירָה — נֵימָא כְּווֹתֵיהּ!
The Gemara objects: If Rabbi Akiva holds in accordance with the opinion of Rabbi Yehuda ben Beteira regarding the textual source for the water libation, let him say that one begins mentioning rain in accordance with his ruling, which is from the second day of Sukkos, and not the sixth day!
קָסָבַר רַבִּי עֲקִיבָא: כִּי כְּתִיב נִיסּוּךְ יַתִּירָא — בְּשִׁשִּׁי הוּא דִּכְתִיב.
The Gemara answers: Rabbi Akiva holds that when the extra reference to libation is written in the Torah, it is on the sixth day that it is written, as the plural word 'its libations' appears on the sixth day, while the other extra letters merely teach that this second libation must be of water.
תַּנְיָא, רַבִּי נָתָן אוֹמֵר: ״בַּקֹּדֶשׁ הַסֵּךְ נֶסֶךְ שֵׁכָר לַה׳״, בִּשְׁנֵי נִיסּוּכִין הַכָּתוּב מְדַבֵּר, אֶחָד נִיסּוּךְ הַמַּיִם וְאֶחָד נִיסּוּךְ הַיַּיִן.
It is taught in a braisa, Rabbi Natan says: The verse states, "In the Sanctuary you shall pour out a libation of strong drink to Hashem." By repeating the term for pouring, the verse is speaking of two libations: one is the water libation and one is the wine libation.
אֵימָא תַּרְוַיְיהוּ דְּחַמְרָא!
The Gemara asks: Why not say that both of them are of wine?
אִם כֵּן, לִכְתּוֹב קְרָא אוֹ ״הַסֵּךְ הֶסֶך״, אוֹ ״נַסֵּךְ נֶסֶךְ״, מַאי ״הַסֵּךְ נֶסֶךְ״ — שָׁמְעַתְּ מִינַּהּ: חַד דְּמַיָּא וְחַד דְּחַמְרָא.
The Gemara answers: If so, let the verse write either 'hassech hessech' or 'nassech nesech' using the same root. What is the meaning of the varied formulation 'hassech nesech'? Learn from this that one is of water and one is of wine.
אֶלָּא, הָא דִּתְנַן: נִיסּוּךְ הַמַּיִם כׇּל שִׁבְעָה, מַנִּי?
The Gemara asks: However, that which we learned in a Mishnah that the water libation is performed all seven days of Sukkos, whose opinion is it?
אִי רַבִּי יְהוֹשֻׁעַ — נֵימָא חַד יוֹמָא, אִי רַבִּי עֲקִיבָא — תְּרֵי יוֹמֵי, אִי רַבִּי יְהוּדָה בֶּן בְּתִירָה — שִׁיתָּא יוֹמֵי!
If it is Rabbi Yehoshua, let us say it is performed only one day, on Shemini Atzeres. If it is Rabbi Akiva, it should be performed only two days, the sixth and seventh. If it is Rabbi Yehuda ben Beteira, it should be performed only six days, from the second day onward!
לְעוֹלָם רַבִּי יְהוּדָה בֶּן בְּתִירָה הִיא, וּסְבִירָא לֵיהּ כְּרַבִּי יְהוּדָה דְּמַתְנִיתִין.
The Gemara answers: Actually, the Mishnah is in accordance with Rabbi Yehuda ben Beteira, and he holds in accordance with Rabbi Yehuda of our Mishnah in Sukkah.
דִּתְנַן, רַבִּי יְהוּדָה אוֹמֵר: בַּלּוֹג הָיָה מְנַסֵּךְ כׇּל שְׁמוֹנָה. וּמַפֵּיק רִאשׁוֹן וּמְעַיֵּיל שְׁמִינִי.
As we learned in a Mishnah, Rabbi Yehuda says: With a log of water he would pour all eight days of Sukkos. And Rabbi Yehuda ben Beteira removes the first day from this obligation and includes the eighth day, which results in seven days of water libations.
וּמַאי שְׁנָא רִאשׁוֹן דְּלָא, דְּכִי רְמִיזִי מַיִם — בְּשֵׁנִי הוּא דִּרְמִיזִי; שְׁמִינִי נָמֵי, כִּי רְמִיזִי מַיִם — בִּשְׁבִיעִי הוּא דִּרְמִיזִי!
The Gemara objects: And what is different about the first day that the water libation is not performed? Is it because when water is alluded to in the Torah, it is on the second day that it is alluded to? If so, on the eighth day as well, one should not perform the libation, because when water is alluded to for the last time, it is on the seventh day that it is alluded to!
אֶלָּא: רַבִּי יְהוֹשֻׁעַ הִיא, וְנִיסּוּךְ הַמַּיִם כׇּל שִׁבְעָה — הִלְכְתָא גְּמִירִי לַהּ,
Rather, the Gemara retracts: The Mishnah is in accordance with Rabbi Yehoshua, and he holds that the obligation of the water libation all seven days is a halacha that was learned through tradition as a Halacha L'Moshe MiSinai.
דְּאָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי נְחוּנְיָא אִישׁ בִּקְעַת בֵּית חוֹרְתָן: עֶשֶׂר נְטִיעוֹת, עֲרָבָה, וְנִיסּוּךְ הַמַּיִם — הֲלָכָה לְמֹשֶׁה מִסִּינַי.
As Rabbi Ami said that Rabbi Yochanan said in the name of Rabbi Nechunya of the valley of Beis Chortan: The law of ten saplings in the year preceding Shemittah, the law of the aravah on Sukkos, and the water libation are each a Halacha L'Moshe MiSinai.
רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי יְהוֹשֻׁעַ: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג — הָאַחֲרוֹן מַזְכִּיר, הָרִאשׁוֹן אֵינוֹ מַזְכִּיר.
It is taught in a braisa: Rabbi Yehuda says in the name of Rabbi Yehoshua: One who passes before the Ark as prayer leader on the last Yom Tov of the Festival of Sukkos, which is Shemini Atzeres, the last prayer leader, of Mussaf, mentions rain, but the first prayer leader, of Shacharis, does not mention rain.
בְּיוֹם טוֹב הָרִאשׁוֹן שֶׁל פֶּסַח — הָרִאשׁוֹן מַזְכִּיר, הָאַחֲרוֹן אֵינוֹ מַזְכִּיר.
Conversely, on the first Yom Tov of Pesach, the first prayer leader, of Shacharis, still mentions rain, but the last prayer leader, of Mussaf, does not mention rain.
הֵי רַבִּי יְהוֹשֻׁעַ?
The Gemara asks: Which statement of Rabbi Yehoshua is Rabbi Yehuda referring to?
אִילֵּימָא רַבִּי יְהוֹשֻׁעַ דְּמַתְנִיתִין, הָא אָמַר: בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג הוּא מַזְכִּיר.
If we say it is the statement of Rabbi Yehoshua of our Mishnah, but didn't he say there that on the last Yom Tov of the Festival he begins to mention rain, which implies from the very beginning of the day, meaning the Maariv service?
אֶלָּא: רַבִּי יְהוֹשֻׁעַ דְּבָרַיְיתָא, הָאָמַר: מִשְּׁעַת הַנָּחָתוֹ.
Rather, you will say it is Rabbi Yehoshua of the braisa. But didn't he say there that one mentions rain from the time of putting down the lulav, which is at the end of the seventh day, also implying from Maariv of Shemini Atzeres?
וְתוּ, הָא דְּתַנְיָא, רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֶּן בְּתִירָה: הָעוֹבֵר לִפְנֵי הַתֵּיבָה בְּיוֹם טוֹב הָאַחֲרוֹן שֶׁל חַג — הָאַחֲרוֹן מַזְכִּיר,
And furthermore, that which is taught in another braisa, Rabbi Yehuda says in the name of ben Beteira: One who passes before the Ark on the last Yom Tov of the Festival, the last prayer leader mentions rain.
הֵי בֶּן בְּתִירָה? אִילֵימָא רַבִּי יְהוּדָה בֶּן בְּתִירָה — הָא אָמַר: בַּשֵּׁנִי בֶּחָג הוּא מַזְכִּיר!
Which ben Beteira is this? If we say it is Rabbi Yehuda ben Beteira, but didn't he say that on the second day of the Festival he begins to mention rain?
אָמַר רַב נַחְמָן בַּר יִצְחָק: תְּהֵא בְּרַבִּי יְהוֹשֻׁעַ בֶּן בְּתִירָה,
Rav Nachman bar Yitzchak said: Let it be understood as referring to Rabbi Yehoshua ben Beteira, and this resolves all the difficulties.
זִמְנִין דְּקָרֵי לֵיהּ בִּשְׁמֵיהּ, וְזִימְנִין דְּקָרֵי לֵיהּ בִּשְׁמֵיהּ דְּאַבָּא.
Sometimes Rabbi Yehuda calls him by his name, Rabbi Yehoshua, and sometimes he calls him by his father's name, ben Beteira.
וְהָא מִקַּמֵּי דְּלִיסְמְכוּהוּ, וְהָא לְבָתַר דְּלִיסְמְכוּהוּ.
And this braisa where he is called by his father's name was from before they ordained him, and that braisa where he is called Rabbi Yehoshua was from after they ordained him.
תְּנָא: בַּטַּל וּבָרוּחוֹת, לֹא חִיְּיבוּ חֲכָמִים לְהַזְכִּיר. וְאִם בָּא לְהַזְכִּיר — מַזְכִּיר.
It was taught in a braisa: Regarding dew and regarding winds, the Sages did not obligate one to mention them in the Shemoneh Esrei. But if one comes to mention them, he may mention them.
מַאי טַעְמָא? אָמַר רַבִּי חֲנִינָא: לְפִי שֶׁאֵין נֶעֱצָרִין.
What is the reason? Rabbi Chanina said: Because they are never withheld, so there is no need to pray for them.
וְטַל מְנָלַן דְּלָא מִיעֲצַר — דִּכְתִיב: ״וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל אַחְאָב חַי ה׳ אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְבָרִי״,
And dew, from where do we know that it is never withheld? As it is written: "And Eliyahu the Tishbite, of the settlers of Gilead, said to Achav: As Hashem, the G-d of Israel, lives, before Whom I stood, there shall not be these years dew or rain, except according to my word."
וּכְתִיב: ״לֵךְ הֵרָאֵה אֶל אַחְאָב וְאֶתְּנָה מָטָר עַל פְּנֵי הָאֲדָמָה״, וְאִילּוּ טַל לָא קָאָמַר לֵיהּ, מַאי טַעְמָא — מִשּׁוּם דְּלָא מִיעֲצַר.
And it is written later when the drought ended: "Go, appear to Achav, and I will send rain upon the face of the earth." Whereas dew, He did not say to him that He would restore it. What is the reason? Because it was never withheld in the first place, as it is impossible for the world to exist without it.
וְכִי מֵאַחַר דְּלָא מִיעֲצַר, אֵלִיָּהוּ אִשְׁתְּבוֹעֵי לְמָה לֵיהּ?
The Gemara asks: And since it is never withheld, why did Eliyahu swear about it?
הָכִי קָאָמַר לֵיהּ: אֲפִילּוּ טַל בְּרָכָה נָמֵי לָא אָתֵי.
The Gemara answers: This is what he said to him: Even dew of blessing also shall not come, though regular dew will fall.
וְלַיהְדְּרֵיהּ לְטַל דִּבְרָכָה? מִשּׁוּם דְּלָא מִינַּכְרָא מִילְּתָא.
The Gemara asks: And let Him restore the dew of blessing explicitly in the verse? The Gemara answers: Because the matter is not noticeable to people, so it was not mentioned.
אֶלָּא רוּחוֹת מְנָא לַן דְּלָא מִיעַצְרִי?
The Gemara asks: But winds, from where do we know that they are never withheld?
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי, דְּאָמַר קְרָא: ״כִּי כְּאַרְבַּע רוּחוֹת הַשָּׁמַיִם פֵּרַשְׂתִּי אֶתְכֶם נְאֻם ה׳״.
Rabbi Yehoshua ben Levi said, as the verse states: "For like the four winds of the heavens have I spread you, says Hashem."
מַאי קָאָמַר לֵהוּ? אִילֵּימָא הָכִי קָאָמַר לֵהוּ הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל: דְּבַדַּרְתִּינְכוּ בְּאַרְבַּע רוּחֵי דְעָלְמָא, אִי הָכִי — ״כְּאַרְבַּע״? ״בְּאַרְבַּע״ מִיבְּעֵי לֵיהּ!
What is He saying to them? If we say this is what the Holy One, Blessed is He, is saying to Israel: 'That I have scattered you in the four directions of the world,' if so, why does it say 'like the four'? 'In the four' winds it should have said!
אֶלָּא הָכִי קָאָמַר: כְּשֵׁם שֶׁאִי אֶפְשָׁר לָעוֹלָם בְּלֹא רוּחוֹת — כָּךְ אִי אֶפְשָׁר לָעוֹלָם בְּלֹא יִשְׂרָאֵל.
Rather, this is what He is saying: Just as it is impossible for the world to exist without winds, so it is impossible for the world to exist without Israel. Thus, winds are never completely withheld.
אָמַר רַבִּי חֲנִינָא: הִלְכָּךְ, בִּימוֹת הַחַמָּה: אָמַר ״מַשִּׁיב הָרוּחַ״ — אֵין מַחֲזִירִין אוֹתוֹ. אָמַר ״מוֹרִיד הַגֶּשֶׁם״ — מַחֲזִירִין אוֹתוֹ.
Rabbi Chanina said: Therefore, in the summer season, if one said 'He makes the wind blow,' we do not make him repeat the prayer. But if he said 'He makes the rain fall,' we do make him repeat the prayer.
בִּימוֹת הַגְּשָׁמִים: לֹא אָמַר ״מַשִּׁיב הָרוּחַ״ — אֵין מַחֲזִירִין אוֹתוֹ. לֹא אָמַר ״מוֹרִיד הַגֶּשֶׁם״ — מַחֲזִירִין אוֹתוֹ.
Conversely, in the rainy season, if one did not say 'He makes the wind blow,' we do not make him repeat the prayer. But if he did not say 'He makes the rain fall,' we do make him repeat the prayer.
וְלֹא עוֹד, אֶלָּא אֲפִילּוּ אָמַר ״מַעֲבִיר הָרוּחַ וּמַפְרִיחַ הַטַּל״ — אֵין מַחֲזִירִין אוֹתוֹ.
And not only that, but even if he said in the summer 'He causes the wind to pass and the dew to blow away,' we do not make him repeat the prayer.
תָּנָא: בֶּעָבִים וּבָרוּחוֹת לֹא חִיְּיבוּ חֲכָמִים לְהַזְכִּיר, וְאִם בָּא לְהַזְכִּיר — מַזְכִּיר, מַאי טַעְמָא — מִשּׁוּם דְּלָא מִיעַצְרִי.
It was taught in a braisa: Regarding clouds and regarding winds, the Sages did not obligate one to mention them, but if one comes to mention them, he may mention them. What is the reason? Because they are never withheld.
וְלָא מִיעַצְרִי? וְהָתָנֵי רַב יוֹסֵף: ״וְעָצַר אֶת הַשָּׁמַיִם״ — מִן הֶעָבִים וּמִן הָרוּחוֹת.
The Gemara objects: And are they not withheld? But Rav Yosef taught in a braisa: The verse says, 'And He will shut up the heavens' — from clouds and from winds.
אַתָּה אוֹמֵר מִן הֶעָבִים וּמִן הָרוּחוֹת, אוֹ אֵינוֹ אֶלָּא מִן הַמָּטָר? כְּשֶׁהוּא אוֹמֵר ״וְלֹא יִהְיֶה מָטָר״ — הֲרֵי מָטָר אָמוּר, הָא מָה אֲנִי מְקַיֵּים ״וְעָצַר אֶת הַשָּׁמַיִם״ — מִן הֶעָבִים וּמִן הָרוּחוֹת.
Do you say it means from clouds and from winds, or is it only from rain? When it says immediately after, 'and there shall be no rain,' behold, rain is already mentioned. How then do I fulfill 'And He will shut up the heavens'? From clouds and from winds! This proves they can be withheld.
קַשְׁיָא רוּחוֹת אַרוּחוֹת, קַשְׁיָא עָבִים אַעָבִים!
The Gemara notes: This is a difficulty between one statement regarding winds and the other statement regarding winds, and a difficulty between one statement regarding clouds and the other statement regarding clouds!
עָבִים אַעָבִים לָא קַשְׁיָא: הָא — בְּחָרְפֵי, הָא — בְּאַפְלֵי.
The Gemara resolves: Regarding clouds and clouds, it is not a difficulty: This statement that they are withheld refers to early clouds which bring rain, and that statement that they are not withheld refers to late clouds which do not bring rain.
רוּחוֹת אַרוּחוֹת לָא קַשְׁיָא: הָא — בְּרוּחַ מְצוּיָה, הָא — בְּרוּחַ שֶׁאֵינָהּ מְצוּיָה.
Regarding winds and winds, it is also not a difficulty: This statement that they are not withheld refers to a common wind, and that statement that they are withheld refers to an uncommon wind.
רוּחַ שֶׁאֵינָהּ מְצוּיָה חַזְיָא לְבֵי דָרֵי!
The Gemara asks: But an uncommon wind is needed for the threshing floor to winnow the grain, so why is it withheld as a curse?
אֶפְשָׁר בְּנָפְווֹתָא.
The Gemara answers: It is possible to winnow with sieves and fans, so its absence is not a fatal curse.
תָּנָא: הֶעָבִים וְהָרוּחוֹת שְׁנִיּוֹת לַמָּטָר.
It was taught in a braisa: Clouds and winds are secondary to rain in their benefit.
הֵיכִי דָּמֵי? אָמַר עוּלָּא, וְאִיתֵּימָא רַב יְהוּדָה: דְּבָתַר מִיטְרָא.
What is the case? Ulla said, and some say it was Rabbi Yehuda: This refers to clouds and winds that come after the rain.
לְמֵימְרָא דִּמְעַלְּיוּתָא הִיא? וְהָכְתִיב: ״יִתֵּן ה׳ אֶת מְטַר אַרְצְךָ אָבָק וְעָפָר״, וְאָמַר עוּלָּא וְאִיתֵּימָא רַב יְהוּדָה: זִיקָא דְּבָתַר מִטְרָא!
The Gemara asks: Is this to say that it is a benefit? But isn't it written: 'Hashem will make the rain of your land powder and dust,' and Ulla, and some say Rabbi Yehuda, said that this curse refers to the wind that comes after the rain which kicks up dust?
לָא קַשְׁיָא: הָא דַּאֲתָא נִיחָא, הָא דַּאֲתָא רַזְיָא.
The Gemara answers: It is not a difficulty: This beneficial wind is one that comes gently, and that harmful wind is one that comes harshly.
וְאִי בָּעֵית אֵימָא: הָא דְּמַעֲלֶה אָבָק, הָא דְּלָא מַעֲלֶה אָבָק.
And if you want, say instead: This harmful wind is one that kicks up dust, and that beneficial wind is one that does not kick up dust.
וְאָמַר רַב יְהוּדָה: זִיקָא דְּבָתַר מִיטְרָא — כְּמִיטְרָא. עֵיבָא דְּבָתַר מִיטְרָא — כְּמִיטְרָא. שִׁימְשָׁא דְּבָתַר מִיטְרָא — כִּתְרֵי מִטְרֵי.
And Rav Yehuda said: Wind after rain is like more rain. A cloud after rain is like more rain. Sunshine after rain is like two rains.
לְמַעוֹטֵי מַאי? לְמַעוֹטֵי גִּילְהֵי דְלֵילְיָא, וְשִׁמְשָׁא דְּבֵינֵי קַרְחֵי.
The Gemara asks: To exclude what sunshine is not beneficial? To exclude the glow of the night, and sunshine between the clouds on a cloudy day, which are harmful.
אָמַר רָבָא: מְעַלֵּי תַּלְגָא לְטוּרֵי כְּחַמְשָׁה מִטְרֵי לְאַרְעָא, שֶׁנֶּאֱמַר: ״כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם מִטְרוֹת עֻזּוֹ״.
Rava said: Snow is as beneficial to the mountains as five rains are to the land, as it is said: 'For to the snow He says: Become land, and to the shower of rain, and to the showers of His mighty rain.'
וְאָמַר רָבָא: תַּלְגָא — לְטוּרֵי, מִטְרָא רַזְיָא — לְאִילָנֵי, מִטְרָא נִיחָא — לְפֵירֵי,
And Rava said: Snow is beneficial for the mountains, a harsh rain is beneficial for the trees, a gentle rain is beneficial for the fruits,
The Gemara begins by analyzing the textual derivations for the water libation, questioning how many days the libation is performed according to each Tanna. After exploring whether the seven-day obligation of nisuch hamayim fits the view of Rabbi Akiva or Rabbi Yehuda ben Beteira, the Gemara concludes that according to Rabbi Yehoshua, this practice is actually a Halacha L'Moshe M'Sinai, alongside the mitzvah of aravah and the halachos of plowing near ten saplings before Shemittah. Finally, the Gemara transitions to discussing the precise tefillah services on Shemini Atzeres and Pesach when the shliach tzibbur begins and stops mentioning rain, analyzing how these practices align with the opinions of Rabbi Yehoshua and Rabbi Yehuda ben Beteira.
The Gemara teaches us a beautiful, comforting truth about our place in the world. When discussing the winds, Rabbi Yehoshua ben Levi points to the pasuk, "For I have spread you abroad as the four winds of the heaven." He explains that just as the world cannot exist without winds, so too, the world cannot exist without Klal Yisrael.
Think about what this means for your daily avodah. A person can easily fall into feeling small, insignificant, or disconnected. You might think, "What does my little mitzvah, my learning, or my tefillah matter in the grand scheme of things?" But Hashem Himself tells us otherwise. Your very existence as a Yid is what keeps the entire creation alive. You are as essential to the world as the very air we breathe.
When you realize how indispensable you are to Hashem's world, it changes how you carry yourself. It brings a deep sense of chashivus, of holy responsibility, to every word of Torah you speak and every chesed you perform. You are not just getting through the day; you are sustaining the cosmos.
Today, before you do a mitzvah or say a berachah, stop for three seconds and remind yourself: "The world cannot exist without Klal Yisrael, and my avodah right now is keeping the world alive."