The main thrust of the following discussion concerns the halachic requirement to insert a specific phrase, "He causes the wind to blow and the rain to descend" (משיב הרוח ומוריד הגשם), into the Amidah prayer. The Gemara will explore the precise timing for this insertion and its underlying source. It is worth noting that according to Rav Hida in his work Sefer Shem HaGedolim, the commentary attributed to Rashi on this particular tractate is not, in fact, Rashi’s own. The numerous amendments found in the Hagahot HaBach for this commentary, more so than in most tractates, also suggest this. The Mishnah begins by asking, "From when do we begin to mention the 'powers of rain'?" This phrase, "powers of rain," is a way of referring to "He causes the wind to blow and the rain to descend." The Gemara will later inquire why rain is termed "powers of rain" and will answer that it is because rain descends "with force."
The Mishnah then presents a fundamental disagreement: "From when do we begin to say 'He causes the wind to blow and the rain to descend' in the Amidah?" Rabbi Eliezer states, "From the first day of the holiday." Rabbi Yehoshua states, "From the last day of the holiday." When the Mishnah refers to "the holiday" without further specification, it generally means Sukkot, as it is known as "the season of our rejoicing." Thus, Rabbi Eliezer holds that the mention of rain begins on the first day of Sukkot, while Rabbi Yehoshua holds it begins on the last day of Sukkot, which is Shemini Atzeret. A simple mnemonic to remember this is that the "Yud" in Rabbi Yehoshua's name comes later in the alphabet, corresponding to the "last" day.
Rabbi Yehoshua challenges Rabbi Eliezer: "Since rain on Sukkot is a curse, why would we mention it on the first day?" Rain on Sukkot is considered a curse because it prevents one from fulfilling the mitzvah of sitting in the Sukkah. The Gemara in Masechet Sukkah provides a parable: a servant comes to pour wine for his master, but the master throws the wine in his face, signifying, "I am not interested in your service." Similarly, we build a Sukkah and toil to fulfill the mitzvah, but if God brings rain and forces us out, it is as if He is rejecting our service. Therefore, Rabbi Yehoshua argues, why would anyone want to mention rain on Sukkot?
Rabbi Eliezer responds, "I did not say to ask for rain, but only to mention 'He causes the wind to blow and the rain to descend' in its proper time." There is a crucial distinction between "mentioning" rain and "requesting" it. To request rain would be to say "Bless us" or "Give dew for blessing." Rabbi Eliezer agrees that we do not want rain on Sukkot. His point is merely to mention God's power to bring rain "in its proper time." This means that before formally requesting rain later in the season, it is appropriate to first praise God as the one who brings rain. It is a proper procedure to first praise the Creator of the world and then, later, to make a request. When the Mishnah says "in its time," most of the Rishonim explain this to mean praising God for bringing rain at the right time, which is after Sukkot. This mention on Sukkot is a preparation for the later request.
Rabbi Yehoshua counters, "If so, if you are merely mentioning and not requesting, then one should always mention it, even in the summer!" This highlights the core of their disagreement.
The Mishnah then states a separate law: "We do not request rain until it is close to the rainy season." The person who leads the prayer (referred to as the "one who passes before the ark," or the cantor) on the last day of the holiday, which is Shemini Atzeret, begins to mention "He causes the wind to blow and the rain to descend" in the Musaf prayer. However, the first cantor of that day, who leads the Shacharit prayer, does not mention it. This means that according to this opinion, the changeover for mentioning rain occurs during the Musaf prayer of Shemini Atzeret. Conversely, when do we stop mentioning rain? "On the first day of Pesach, the first cantor (in Shacharit) mentions it, but the Musaf cantor does not." Thus, according to this opinion, the changeover from mentioning rain occurs during the Musaf prayer of the first day of Pesach. This happens to be our custom: we begin mentioning rain in Musaf on Shemini Atzeret and stop in Musaf on the first day of Pesach. This Mishnah therefore presents three opinions: Rabbi Eliezer (first day of Sukkot), Rabbi Yehoshua (last day of Sukkot), and the opinion regarding the specific timing of the changeover on Shemini Atzeret and Pesach.
The Gemara then clarifies the precise timing for Rabbi Eliezer and Rabbi Yehoshua. While the Mishnah states "first day of the holiday" or "last day of the holiday," it remains vague whether this refers to the evening (Arbit) or morning (Shacharit) prayer. However, the opinion regarding Shemini Atzeret and Pesach is clear: it specifies the Musaf prayer.
Tosafot explains that "the last day of the holiday" refers to Shemini Atzeret, not the seventh day of Sukkot, because we do not sit in the Sukkah on the eighth day. Even today, though the calendar is fixed, we still consider Shemini Atzeret a potential "doubtful day" (Sefek) regarding the Sukkah, either due to concern that the calendar might become corrupted again, or due to an established ancestral custom (Minhag Avotenu B'Yadenu). Therefore, we mention "He causes the wind to blow" on the eighth day. However, throughout the seven days of Sukkot, rain is a sign of a curse, as illustrated by the parable of the servant and the master. The Mishnah in Masechet Sukkah asks, "From when is it permissible to leave the Sukkah?" and answers, "When the porridge or stew becomes spoiled from the rain." This is likened to a servant who comes to pour wine for his master, and the master pours a pitcher of water on his face, signifying, "I am not interested in your service." This is Rabbi Yehoshua's argument: why would you mention rain on the first day of the holiday, when it appears as if you are praying for rain, which is undesirable on Sukkot? Rabbi Eliezer's response is that he is not praying for rain, only mentioning it.
The Gemara asks, "If you are just mentioning it, why not mention 'He causes the wind to blow' even in the summer?" And "What did you mean by 'first day of the holiday'?" Rabbi Eliezer explains that one can indeed mention it all summer long, as it is always a time to praise God for rain. However, the reason he specified the first day of Sukkot is that from that point on, it becomes mandatory to begin mentioning it as a preparation for the later request. Anyone who comes to request something first appeases the person and then asks. Rabbi Eliezer is not concerned about the "sign of a curse" aspect, whereas Rabbi Yehoshua is. So, Tosafot clarifies, Rabbi Yehoshua would agree that one could mention it all year, but the specific mention on Sukkot is problematic for him due to the curse aspect.
The Gemara then asks, "Where does the Tanna of our Mishnah derive this from?" The Mishnah begins by asking "From when?" implying that the obligation to mention "powers of rain" is already established. Who said that one must mention "He causes the wind to blow and the rain to descend" at all? The Gemara answers, "Our Tanna is coming from a Mishnah in Masechet Berachot." There, we learn that "You mention the powers of rain in the blessing of the resurrection of the dead" (Tichiyat HaMetim), which is the second blessing of the Amidah, and "in the blessing of 'Bless us'" (Baruch Aleinu), which is the ninth blessing. So, this Mishnah is a follow-up to the Mishnah in Masechet Berachot. The Gemara then questions this: "Why did it not bring this Gemara there in Masechet Berachot?" Masechet Berachot is in Seder Zeraim, while Masechet Ta'anit is in Seder Moed. Why jump orders?
The Gemara re-answers: "Rather, the Tanna is coming from Masechet Rosh Hashanah." In Masechet Rosh Hashanah, we learn, "On the holiday (Sukkot), we are judged for water." Since we are judged for water on Sukkot, it is assumed that one is obligated to mention something about the rains to appease God so that they come as a blessing. When humans are judged for something, it is only logical to pray for a good judgment. Therefore, it makes sense to discuss the mention of rain in Seder Moed, following Masechet Rosh Hashanah, which also belongs to Seder Moed. Tosafot elaborates that while Masechet Berachot mentions where the mention of rain belongs in the prayer, Masechet Rosh Hashanah provides the conceptual reason for mentioning it at all, due to the judgment for rain on Sukkot. This makes Masechet Ta'anit a natural follow-up.
The Gemara then returns to the phrase "powers of rain": "Why does the Mishnah just say that we mention the rains? What does it mean, 'the powers of rain'?" It means they come down "with force." Abudarham explains this "force" not as torrential strength, but as the precision with which each raindrop, originating from high places, lands exactly where God intends, unaffected by wind or other elements. This demonstrates the "power" of the Holy One, Blessed Be He.
The Gemara then seeks a scriptural source that calls rains "Geburah" (power). It employs a verbal analogy (Gezeirah Shavah) based on the word "Heker" (comprehension/limit). The Gemara brings a verse from Iyov (as emended by Hagahot HaBach): "He does great things beyond comprehension, and wonders without number." Immediately following this, another verse in Iyov states, "He gives rain upon the earth." Thus, the word "Heker" is used in connection with God's great works, specifically including rain. Now, we need to connect "Heker" to "Geburah." Another verse in Yeshayahu states, "Have you not known? Have you not heard? The Creator of the ends of the earth does not tire, there is no comprehension to His wisdom." This verse, referring to the creation of the world, uses "Heker." And other verses state that God created the mountains with His strength and is "girded with power." Therefore, since the creation of the world is associated with "Geburah" and uses the word "Heker," and rain also uses the word "Heker," we derive that rain is also considered "Geburah." This is why we place the mention of rain in the blessing of "resurrection of the dead," which praises God's power to bring life from death, as rain also brings life to the world.
The Gemara then asks, "Who is the one who established that it should be in the prayer?" Who mandated this insertion in the Amidah at all? The Gemara answers from a Baraita, citing a verse from Kriyat Shema: "To serve God with all your heart." The Gemara asks, "What is this service of the heart?" One opinion states, "This is prayer." Immediately following this verse, it states, "And I will give the rain of your land in its time." The juxtaposition of prayer and rain teaches that the mention of rain belongs within the prayer. Rambam learns from this derivation that prayer is a Torah commandment (Mitzvah De'Oraita) to pray once a day, while Ramban argues it is only a rabbinic institution (Asmachta). However, all agree that the Torah juxtaposes prayer with rain to teach that rain should be mentioned in prayer.
Rabbi Yohanan states, "There are three keys that the Holy One, Blessed Be He, holds, which He does not entrust to any agent." These three keys, according to the emendation in Hagahot HaBach, are: the key of childbirth, the key of rain, and the key of resurrection. Scriptural proofs are provided for each: "The Lord opened her womb" (for childbirth), "The Lord will open for you His good treasure, the heavens, to give the rain of your land" (for rain), and "I am the Lord, when I open your graves" (for resurrection). In the West, they added a fourth key: the key of sustenance (Parnassah), as God "opens His hand" to provide. The Gemara asks why Rabbi Yohanan did not count the key of sustenance, especially since rain is a form of sustenance, particularly in agricultural societies. Tosafot explains that while God can lend these keys to someone, He always takes them back; they are never permanently given over to an agent. Rashi offers a different explanation: God does not give all three keys to one person simultaneously. Tosafot also notes that there are other keys, such as the key of anger, but Rabbi Yohanan is only counting keys of blessing (Maftahot LeBerachah).
Returning to Rabbi Eliezer's opinion that the mention of rain begins on the first day of Sukkot, the Gemara asks for his source: "Is your source the Lulav or the water libation (Nisuch HaMayim)?" The four species (Lulav, Etrog, Hadas, Aravah) all require abundant water to grow, and the ritual of shaking the Lulav was also intended to bring rain. If the source is the Lulav, then the mention of rain would begin in the Shacharit prayer of the first day of Sukkot, just as the Lulav is taken in the morning. Alternatively, if the source is the water libation, then the timing depends on when Nisuch HaMayim was performed. On Sukkot, in addition to wine libations, water was poured on the altar. The purpose of this was also connected to the judgment for water on Sukkot. If Nisuch HaMayim is the source, it could mean starting the mention of rain in Arbit, as the water for the libation could be prepared the night before, or even poured on the altar at night, according to some interpretations. This is a practical difference (Nafka Mina): whether the mention begins in Arbit or Shacharit. Another Nafka Mina is whether Nisuch HaMayim was performed on the first day of Sukkot or only on later days.
The Gemara continues to analyze: "If you learn from Lulav, then just as Lulav is in the daytime, so too the mention of rain is in the daytime (Shacharit of the first day)." "Or perhaps you learn from Nisuch HaMayim, which is from the night?" Some texts of Rashi cite a verse regarding wine libations, from which it is learned that libations can be performed at night. If this applies to water libations, then the mention of rain would begin at night (Arbit). The Gemara concludes that Rabbi Eliezer's source is the Lulav. If so, this means the mention of rain begins in Shacharit on the first day, and Nisuch HaMayim would not have been performed on the first day, but later, as Tosafot explains.
The Gemara then presents a different tradition (Mesora) for Rabbi Eliezer's view, or a Baraita: "When do we mention the rains?" Rabbi Yisrael says, "At the time of taking the Lulav," which means Shacharit on the first day. This supports Rabbi Eliezer. Rabbi Yehoshua says, "From the time of putting it down." Rashi interprets this as the last time one makes the blessing over the Lulav, which would be the seventh day of Sukkot. However, the commentators question this, as Rabbi Yehoshua's main point is that rain on Sukkot is a curse, and later Rashi himself says Rabbi Yehoshua refers to the eighth day. The explanation offered by Hagahot HaMaharsha is that "putting down the Lulav" refers to the time when one stops shaking it, which is at sunset on the seventh day, implying the mention of rain would begin the following night, the night of Shemini Atzeret.
The Baraita continues: Rabbi Eliezer states that since the four species are taken on Sukkot to appease God for water, and they cannot grow without excessive water, just as the world cannot exist without water, it makes sense to link the mention of rain to the Lulav. Rabbi Yehoshua reiterates his point from the Mishnah: "Rain on the holiday is nothing but a sign of a curse." Rabbi Eliezer again responds, "Did I say to ask for rain? I only said to mention it." He adds, "Don't you mention the resurrection of the dead all year long, even though it only happens in its time?" This implies that one can praise God for His power to bring rain all year, even if it only happens at its proper time. Indeed, Rabbi Eliezer would agree that one could mention it all year long.
Rebbi states, "I say, the day you stop asking for rain, that's when you stop mentioning it." According to Rebbi, the mentioning and requesting of rain are linked. Just as we stop asking for rain on Pesach because it's not the time for it, we should also not mention it on Sukkot for the same reason. Therefore, Rebbi would agree with the opinion that one does not mention rain until after Sukkot, meaning on Shemini Atzeret. Rabbi Yehuda ben Beteira says, "You start saying 'He causes the wind to blow' on the second day of Sukkot." Rabbi Akiva says, "On the sixth day." And Rabbi Yehoshua, in the name of Rabbi Yehuda, says, "Like the end of the Mishnah," meaning Musaf on the last day of Sukkot and Musaf on the first day of Pesach. Tosafot provides a reason for making the changeover in Musaf rather than Arbit: fewer people attend Arbit, and if it were done in Shacharit, people might mistakenly think it began in Arbit. Doing it in Musaf ensures everyone knows the precise timing.
The Gemara analyzes Rabbi Yehoshua's response to Rabbi Eliezer's analogy about mentioning the resurrection of the dead. Rabbi Yehoshua argues that the analogy is flawed. While the resurrection of the dead can happen at any time, and any time it happens is appropriate, rain is not always appropriate. If rain were to fall after the month of Nisan, it would be a curse, as indicated by the prophet Samuel, who brought rain during the wheat harvest (Kisil Chetim) as a sign of God's displeasure. Thus, Rabbi Yehoshua maintains that mentioning rain when it is not desired is problematic, even if it is not a direct request.
Regarding Rabbi Yehuda ben Beteira's opinion to start on the second day of Sukkot, the Gemara seeks its source. We learn about Nisuch HaMayim from a hint (Remez) in the Torah. The sacrifices of Sukkot are described for seven days. On the second day, the verse says "with its pourings" (u'niskehem) in plural. The extra letter "Mem" in this word, along with an extra "Yud" on the sixth day and an extra "Mem" on the seventh day (in "kimishpatam"), combine to spell "Mayim" (water), hinting at the water libation. Since this hint begins on the second day, Rabbi Yehuda ben Beteira argues that this is when the mention of rain should begin. Rabbi Akiva, however, says to start on the sixth day. He argues that the plural "pourings" on the second day could refer to the many pourings for the numerous sacrifices. But on the sixth day, the verse "u'niskeha" (its pourings) refers to a single sacrifice having two pourings, which explicitly hints at the water libation alongside the wine libation. The Gemara asks if both pourings could be wine, but since Rabbi Akiva agrees with the "Mem Yud Mem" hint for water, one must be water. Therefore, the explicit hint for two pourings (wine and water) for a single sacrifice is on the sixth day, which is why Rabbi Akiva holds that the mention of rain begins then.