Taanit 19

Chapter 19

א בברייתו של עולם
1 Our Rabbis have taught: Palestine was created first and then the rest of the world, as it is said, While as yet He had not made the earth, nor the fields.<span class="x" onmousemove="('comment',' Prov. VIII, 26. .rt ktrah .rt ,umuj .uj .rtk .uj');"><sup>1</sup></span> Palestine is watered by the Holy One, blessed be He, and the rest of the world is watered by a messenger, as it is said, Who giveth rain upon the earth, and sendeth waters upon the fields.<span class="x" onmousemove="('comment',' Job V, 10. taken to mean Palestine, and from (outside, field) the rest of the world () .');"><sup>2</sup></span> Palestine is watered by the rain and the rest of the world is watered by the residue,<span class="x" onmousemove="('comment',' [MS.M. adds, of Palestine.]');"><sup>3</sup></span>
ב ת"ר א"י נבראת תחילה וכל העולם כולו נברא לבסוף שנאמר (משלי ח, כו) עד לא עשה ארץ וחוצות א"י משקה אותה הקב"ה בעצמו וכל העולם כולו ע"י שליח שנאמר (איוב ה, י) הנותן מטר על פני ארץ ושולח מים על פני חוצות
2 as it is said, ' Who giveth rain upon the earth, etc'.<span class="x" onmousemove="('comment',' [The order of the last two sentences should be reversed with MS.M.]');"><sup>4</sup></span> Palestine is watered first and then the rest of the world, as it is said, 'Who giveth rain upon the earth, etc'. This may be compared to a man making cheese; he removes first what is edible and discards the refuse.
ג א"י שותה מי גשמים וכל העולם כולו מתמצית שנאמר הנותן מטר על פני ארץ וגו' א"י שותה תחילה וכל העולם כולו לבסוף שנאמר הנותן מטר על פני ארץ וגו' משל לאדם שמגבל את הגבינה נוטל את האוכל ומניח את הפסולת
3 The Master said: '[The waters of the ocean] are sweetened by the clouds' - Whence does he learn this? R'Isaac B'Joseph said in the name of R'Johanan: It is written, Darkness of waters, thick clouds of the skies,<span class="x" onmousemove="('comment',' Ps. XVIII, 12.');"><sup>5</sup></span> and it is also written, Distilling of waters, thick clouds of the skies,'<span class="x" onmousemove="('comment',' In the parallel psalm. II Sam. XXII, 12. ,faj ,raj ,rafv');"><sup>6</sup></span>
ד אמר מר ממתקין הן בעבים מנליה דא"ר יצחק בר יוסף א"ר יוחנן כתיב (תהלים יח, יב) חשכת מים עבי שחקים וכתיב (שמואל ב כב, יב) חשרת מים עבי שחקים
4 take away the kaf and add it to the [word written with] resh and read haksharath.<span class="x" onmousemove="('comment',' By the manipulation of the letters in the words and in the verses cited the word is obtained, meaning 'making fit', i.e., v j drinkable. The meaning is the clouds make the waters drinkable. The additional change of to involved is quite common in Semitic languages.');"><sup>7</sup></span> As for R'Joshua what use does he make of these verses? - He is of the opinion that these verses are the basis for the statement made by R'Dimi when he came [to Babylon] and he reported that in Palestine people say, If the clouds are bright they contain little water, but i they are dark they contain much water.<span class="x" onmousemove="('comment',' [This popular proverb is alluded to in the verse cited from Psalms, 'Darkness of waters - thick clouds of skies', R. Joshua being of the uhfaj ,raj opinion that is not a variant of .]');"><sup>8</sup></span> In keeping with whose view is the teaching which has been taught: The upper waters remain suspended by Divine command, and their fruit is the rain-water, as it is said, The earth is full of the fruit of Thy works?<span class="x" onmousemove="('comment',' Ps. CIV, 13.');"><sup>9</sup></span>
ה שקול כף ושדי אריש וקרי ביה חכשרת
5 This is according to R'Joshua. And as for R'Eliezer? -[He is of the opinion] that this [verse] refers to the other handiwork of God. R'Joshua B'Levi said: The whole world is watered by the residue of the Garden of Eden, as it is said, And a river went out of Eden, etc.<span class="x" onmousemove="('comment',' Gen. II, 10. The continuation of the verse is, 'and from thence it was parted and became four heads'.');"><sup>10</sup></span>
ו ור' יהושע בהני קראי מאי דריש בהו סבר לה כי הא דכי אתא רב דימי אמר אמרי במערבא נהור ענני זעירין מוהי חשוך ענני סגיין מוהי
6 A Tanna taught: The residue of a kor<span class="x" onmousemove="('comment',' A dry measure = 30 se'ahs. Cf.II Kings VII,16.');"><sup>11</sup></span> is enough to irrigate a tarkab.<span class="x" onmousemove="('comment',' Tarkab, Gk.***=3 kabs= one half se'ah. With the residue of water used for watering a space sown with a kab seed one can water a space sown with a tarkab.');"><sup>12</sup></span> Our Rabbis taught: Egypt is four hundred parasangs by four hundred, and it is one sixtieth of the size of Ethiopia; Ethiopia is one sixtieth of the world, and the world is one sixtieth of the Garden [of Eden].<span class="x" onmousemove="('comment',' If the world is one sixteenth of the Garden of Eden, then it can be seen from the previous statement that the residue of the Garden of Eden is sufficient to water the whole world.');"><sup>13</sup></span>
ז כמאן אזלא הא דתניא מים העליונים במאמר הם תלוים ופירותיהן מי גשמים שנאמר (תהלים קד, יג) מפרי מעשיך תשבע הארץ כמאן כר' יהושע ור' אליעזר ההוא במעשה ידיו של הקב"ה הוא דכתיב
7 and the Garden is one sixteenth of Eden, and Eden is one sixtieth of Gehenna;<span class="x" onmousemove="('comment',' [Var. lec. omit 'and the Garden . . of Eden' which words are difficult to explain.]');"><sup>14</sup></span> thus the whole world compared with the Gehenna is but as a lid to the pot. Some say that Gehenna has no limit In size; others say that Eden is without limit.
ח אריב"ל כל העולם כולו מתמצית גן עדן הוא שותה שנאמר (בראשית ב, י) ונהר יוצא מעדן וגו' תנא מתמצית בית כור שותה תרקב:
8 R'Oshaia said: What is the meaning of the verse, O thou that dwellest upon many waters, abundant in treasures?<span class="x" onmousemove="('comment',' Jer. LI, 13.');"><sup>15</sup></span> What has brought it about that Babylon's treasures are full of corn? Because it dwells by many waters.<span class="x" onmousemove="('comment',' Being a low-lying country it is well irrigated and consequently it needs but little rain.');"><sup>16</sup></span>
ט ת"ר ארץ מצרים הויא ד' מאות פרסה על ד' מאות פרסה והוא אחד מששים בכוש וכוש אחד מששים בעולם ועולם א' מששים בגן וגן אחד מששים לעדן ועדן אחד מס' לגיהנם נמצא כל העולם כולו ככיסוי קדרה לגיהנם וי"א גיהנם אין לה שיעור וי"א עדן אין לה שיעור
9 Rab said: Babylon is rich because it harvests without rain. Abaye said: We have a tradition, Better is a flooded land than an arid land. <big><b>MISHNAH: </b></big>ON THE THIRD OF MARCHESHVAN WE [BEGIN TO] PRAY FOR RAIN.
י א"ר אושעיא מאי דכתיב (ירמיהו נא, יג) שוכנת על מים רבים רבת אוצרות מי גרם לבבל שיהו אוצרותיה מליאות בר הוי אומר מפני ששוכנת על מים רבים אמר רב עתירה בבל דחצדא בלא מיטרא אמר אביי נקיטינן טובעני ולא יובשני:
10 R'GAMALIEL SAYS: ON THE SEVENTH, [THAT IS.] FIFTEEN DAYS AFTER THE FEAST SO THAT THE LAST ISRAELITE<span class="x" onmousemove="('comment',' Who comes on pilgrimage to Jerusalem on the feast');"><sup>17</sup></span> MAY REACH THE RIVER EUPHRATES. <big><b>GEMARA: </b></big>R'Eleazar said: The halachah is according to R'Gamaliel.
יא <big><strong>מתני׳</strong></big> בג' במרחשון שואלין את הגשמים רבן גמליאל אומר בשבעה בו ט"ו יום אחר החג כדי שיגיע אחרון שבישראל לנהר פרת:
11 It has been taught: Hananiah says: In the Diaspora<span class="x" onmousemove="('comment',' In the first instance applied to Babylonia.');"><sup>18</sup></span> [we do not begin to pray] until the sixtieth day after the [Tishri] cycle.<span class="x" onmousemove="('comment',' The year was divided into four cycles (v. Glos. s.v. Tekufah) , Tishri, Tebeth, Nisan and Tammuz. Here the Tishri Tekufah is meant-the Autumnal Equinox.');"><sup>19</sup></span> R'Huna B'Hiyya said in the name of Samuel: The halachah is according to Hananiah.
יב <big><strong>גמ׳</strong></big> א"ר אלעזר הלכה כרבן גמליאל תניא חנניה אומר ובגולה עד ששים בתקופה אמר רב הונא בר חייא אמר שמואל הלכה כחנניה
12 Is it really so? Was not a question asked of Samuel: When do we begin to make mention [of the words] 'and give dew and rain'? and he replied, 'When wood is brought into the house of Tabut,<span class="x" onmousemove="('comment',' A sign that the rainy season was about to set in.');"><sup>20</sup></span>
יג איני והא בעו מיניה משמואל מאימת מדכרינן ותן טל ומטר אמר להו מכי מעיילי ציבי לבי טבות רישבא דילמא אידי ואידי חד שיעורא הוא
13 the fowler'? - Perhaps the two time limits are identical. A question was asked in the school: Is the sixtieth day counted with those that precede it or with those that follow it?<span class="x" onmousemove="('comment',' Exclusive or inclusive.');"><sup>21</sup></span> -Come and hear:<span class="x" onmousemove="('comment',' [Omitted in MS.M.]');"><sup>22</sup></span>
יד איבעיא להו יום ששים כלפני ששים או כלאחר ששים ת"ש רב אמר יום ששים כלאחר ששים ושמואל אמר יום ששים כלפני ששים
14 Rab said: The sixtieth day is counted with those that follow it; and Samuel said: With those that precede it.<span class="x" onmousemove="('comment',' [R. Hananel and Aruch reverse the opinions of Rab and Samuel.]');"><sup>23</sup></span> R'Nahman said: The mnemonic for this is, the highlands need water, but the lowlands do not.<span class="x" onmousemove="('comment',' Rab came from Palestine which is mountainous and so needed more rain, while Samuel came from Babylonia which was well irrigated and therefore needed less rain. [R. Hananel and Aruch (v. n. 6) : Samuel's place was Nehardea which was situated higher and consequently in greater need of rain at an earlier period than Sura, the place of Rab.]');"><sup>24</sup></span> R'Papa said: The halachah is that the sixtieth day is counted with those that follow it.<span class="x" onmousemove="('comment',' And the words 'give dew and rain' are said earlier.');"><sup>25</sup></span>
טו א"ר נחמן בר יצחק וסימנך עילאי בעו מיא תתאי לא בעו מיא אמר רב פפא הלכתא יום ששים כלאחר ששים:
15 <big><b>MISHNAH: </b></big>IF THE SEVENTEENTH OF MARCHESHVAN CAME AND NO RAIN FELL THE YEHIDIM<span class="x" onmousemove="('comment',' Distinguished persons.');"><sup>26</sup></span> [INDIVIDUALS] BEGIN TO FAST THREE FASTS; THEY MAY EAT AND DRINK AFTER IT GETS DARK<span class="x" onmousemove="('comment',' On the night preceding the fast, the fast beginning only with dawn.');"><sup>27</sup></span> [AND ON THESE FASTS] IT IS PERMISSIBLE FOR THEM TO DO WORK, TO BATHE, TO ANOINT THEMSELVES WITH OIL, TO WEAR SHOES, AND TO HAVE
טז <big><strong>מתני׳</strong></big> הגיע י"ז במרחשון ולא ירדו גשמים התחילו היחידים מתענין ג' תעניות אוכלין ושותין משחשיכה ומותרין במלאכה וברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה הגיע ר"ח כסליו ולא ירדו גשמים ב"ד גוזרין שלש תעניות על הצבור אוכלין ושותין משחשיכה ומותרין במלאכה וברחיצה ובסיכה ובנעילת הסנדל ובתשמיש המטה:
16 of Tabernacles may reach home without being inconvenienced by the rain. MARITAL RELATIONS. IF THE NEW MOON OF KISLEV CAME AND NO RAIN FELL THE BETH DIN ORDAIN UPON THE COMMUNITY THREE FASTS; [ON THESE] THEY MAY EAT AND DRINK WHILST IT IS STILL DARK AND IT IS PERMISSIBLE TO DO WORK, TO BATHE, TO ANOINT ONESELF WITH OIL, TO WEAR SHOES, AND TO HAVE MARITAL RELATIONS.
יז <big><strong>גמ׳</strong></big> מאן יחידים אמר רב הונא רבנן ואמר רב הונא יחידים מתענין שלשה תעניות שני וחמישי ושני
17 <big><b>GEMARA: </b></big>Who are the yehidim? R'Huna said: The rabbis. R'Huna further said: The yehidim fast three fasts, [that is to say, on] Monday, Thursday and Monday.
יח מאי קמשמע לן תנינא אין גוזרין תענית על הצבור בתחילה בחמישי שלא להפקיע את השערים אלא שלש תעניות הראשונות שני וחמישי ושני
18 What new fact does he teach us? Has it not already been taught to us:<span class="x" onmousemove="('comment',' V. infra 15b.');"><sup>28</sup></span> No fast is ordained upon the community to begin on a Thursday in order to prevent a rise in food prices.<span class="x" onmousemove="('comment',' Thursday being a market day, they would purchase food for the breaking of their fast and also for the Sabbath and consequently the abnormal demand for food would tend to make the prices soar.');"><sup>29</sup></span>
יט מהו דתימא הני מילי צבור אבל יחיד לא קמשמע לן תניא נמי הכי כשהתחילו היחידים להתענות מתענין שני וחמישי ושני ומפסיקין בראשי חדשים
19 Hence the order of the first three fasts must be, Monday, Thursday, Monday? You might have thought that this applies only to public fasts but not to those of individuals therefore he teaches us [that it applies] equally to those of individuals. The same has been taught us elsewhere: When the yehidim begin to fast they fast on Monday, Thursday and Monday, and they interrupt<span class="x" onmousemove="('comment',' Should any such festive day coincide with their fast days.');"><sup>30</sup></span> their fasts on New Moon