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prepared by Rabbi Eliezer Chrysler
Kollel Iyun Hadaf, Jerusalem

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Ta'anis 3

TA'ANIS 2-5 sponsored by a generous grant from an anonymous donor. Kollel Iyun Hadaf is indebted to him for his encouragement and support and prays that Hashem will repay him in kind.


(a) Rebbi Nasan learns Nisuch ha'Mayim from the double expression in Pinchas "ba'Kodesh *Hasech* *Nesech* Sheichar la'Hashem".
How does he know that both words do not refer to Nisuch ha'Yayin?

(b) We think that, according to Rebbi Yehoshua, Nisuch ha'Mayim took place only on *one* day (though it is not clear why - see Maharsha). How many days did they performed Nisuch ha'Mayim according to Rebbi Akiva, who learns Nisuch ha'Mayim from "u'Nesacheha"?

(c) According to Rebbi Yehudah (in Sukah), they performed Nisuch ha'Mayim all *eight* days.
What is his source for this?

(a) We initially try to establish the Mishnah in Sukah, which says that Nisuch ha'Mayim took place all *seven* days of Sukos, like Rebbi Yehudah ben Beseira (who learns Nisuch ha'Mayim from "ve'Niskeihem" "u'Nesacheha" and "ke'Mishpatam".
How do we do this?

(b) On what grounds do we reject that contention?

(c) Like whom do we ultimately establish the Mishnah in Sukah?

(d) What is Rebbi Yehoshua's source for this?

(a) What did Rebbi Nechunyah Ish Baka'as mean by ...
  1. ... 'ten saplings'?
  2. ... 'Aravah'?
(b) Rebbi Yehudah in the Beraisa quotes Rebbi Yehoshua, who says that it is only the Ba'al Musaf on Shemini Atzeres who mentions rain. Why can he not be referring to Rebbi Yehoshua (ben Chananyah) ...
  1. ... of our Mishnah?
  2. ... of the Beraisa?
(c) Why can the 'ben Beseira' in the Beraisa who conforms with the statement of Rebbi Yehudah quoting Rebbi Yehoshua, not be Rebbi *Yehudah* ben Beseira?

(d) Then how do we establish both the identity of Rebbi Yehoshua quoted by Rebbi Yehudah, and that of ben Beseira, killing two birds with one stone? Why do they sometimes refer to him as Rebbi Yehoshua and sometimes as ben Beseira?

(a) What does the Beraisa say about saying 'Mashiv ha'Ru'ach or/and 'Morid ha'Tal'? Is one *obligated* to say them, either in the winter or in the summer? Is one *permitted* to say it?

(b) What is the reason for this?

(a) What do we learn from the fact that Hashem instructed Eliyahu to go and appear before Ach'av and inform him that He was about to send *rain* - *exclusively*?

(b) Then why three years earlier, when Eliyahu had warned Ach'av of the impending drought, did he tell him that there would be no rain and no *dew* for the next few years?

(c) So why did Hashem not add the dew of blessing when He instructed Eliyahu to inform Ach'av that He was about to send rain?

Answers to questions



(a) What is the Pasuk in Zecharyah "Ki ke'Arba Ruchos ha'Shamayim Perasti Eschem, Ne'um Hashem" saying?

(b) What do we learn from there?

(c) How do we know that the Navi was not saying that Hashem spread us out across the four corners of the earth?

(d) Does one need to go back ...

  1. ... for saying 'Mashiv ha'Ru'ach' in summer, or for not saying it in winter?
  2. ... for saying 'Morid ha'Gashem' in summer or for not saying it in winter? Why is that?
  3. ... for saying 'Ma'avir ha'Ru'ach u'Mafri'ach ha'Tal'? Why is that?
(a) The Torah writes in the second Parshah of the Shema that "ve'Atzar es ha'Shamayim (ve'Lo Yihyeh Matar)".
How does the Beraisa learn from there that there will be no thick clouds and no winds, as well as no rain?

(b) This appears to clash with what we just learned (that both the clouds and the winds will never cease). To answer this discrepancy with regard to the clouds, we differentiate between clouds that appear *before* the rain (which can never cease) and those that follow it (which can).
Why do we not then mention the clouds together with the rain, on account of those that appear after the rain?

(c) How do we answer the same discrepancy regarding the winds?

(d) Why can we differentiate between the clouds that appear *before* the rain and those that appear afterwards (like we answered by the clouds)?

(a) Why do we not mention the winds, on account of the strong winds (which we just explained, *can* cease, and) which are needed for the threshing of the corn? See Rashash.

(b) What does the Tana of the Beraisa mean when he says that the wind is only second to the rain? To which kind of wind is he referring, to the one that precedes the rain or the one that follows it?

(c) According to Ula (or Rav Yehudah), what does the Pasuk in the Tochachah in Ki Savo "Hashem will turn the rain of your land into powder and dust" refer to?

(d) How do we reconcile the Tana of the Beraisa who implies that the wind that follows the rain is beneficial, with Ula (or Rav Yehudah), who learns that it is damaging?

(a) If both wind and thick clouds that follow the rain are like rain, then what is sunshine that follows the rain considered as?

(b) What does this list come to preclude? Which element (other than night flashes) is not considered beneficial?

(a) How beneficial is snow to the mountains? Why is that?

(b) And for what are the following the most beneficial:

  1. Strong rain?
  2. Medium rain?
  3. Drizzle?
(c) 'Urfila' (drizzle) is the acronym of 'Uru Pili'.
What does this mean (see Tosfos DH 'Urfila')?
Answers to questions

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