Carving and Carrying- Uru Camp Week 3

(1) From what time is the mention of God's power, as manifested in the descent of rain, to be commenced [in the prayers]? R. Eleazar says from the first day of tabernacles; R. Joshua says from the last day of that festival: for said R. Joshua to [R. Eleazar], "Since the descent of rain on the festival of tabernacles is to be considered an unpropitious event, 1 why should it be mentioned [in the prayers]?" To this R. Eleazar answered, "I also am not of opinion that they should be prayed for, but only that they should be mentioned with the words, 'Thou causedst the wind to blow, and the rain to descend in its proper time.'" "If so," replied R. Joshua, "this mention might be made at all seasons of the year."

(2) Prayers for rain are not to be said sooner than shortly before the commencement of the rainy season. R. Jehudah says, "The last of the ministers of the congregation who on the last day of the feast of tabernacles officiates at the reading-desk [‏תיבה‎], shall mention the rain, but not he who officiates first. On the first day of Passover the first minister still mentions it, but not he who officiates last." Till how long is the rain to be prayed for? R. Jehudah says till after the Passover; R. Meir says till the month of Nissan is passed, because it is said [Joel 2:23], "And he will cause to come down for you the rain, the early rain and the late rains in the first month."

(3) On the third of Mar-Cheshvan prayers for the rain are to be said, but according to Rabbon Gamaliel, on the seventh of the same month, namely, fifteen days after the feast of tabernacles, in order that the last Israelites might have reached the river Euphrates.

(4) If the seventeenth of Mar-Cheshvan has come without the rain having yet descended, private individuals commence to keep three fast-days, on the preceding nights of which it is lawful to eat and drink, to work [on the fast-day], to bathe, to anoint the body, to wear [leathern] shoes, and to perform the marriage duty.

(5) If the new moon of Kislev has arrived without the rain having yet descended, the tribunal of justice [‏בית דין‎] shall order three public and general fast-days, on which it is lawful to eat and drink on the nights preceding them, to work [on the days of the said fasts] to bathe, to anoint the body, to wear [leathern] shoes, and to perform the marriage duty.

(6) When these have passed, without their prayers having been favourably answered, the Beth Din shall decree three more public and general fasts, on which it will be lawful to eat and drink on the nights preceding them; but on which it is prohibited to work, to bathe, anoint the body, wear [leathern] shoes, and to perform the marriage duty, the [public] bathing places are also to be closed. Should these fasts also have passed over without their prayers having been favourably answered, the Beth Din shall decree seven more fast-days, which altogether make thirteen public and general fasts, these last fasts differ from the [six] preceding, inasmuch as on them an alarm is sounded [on the shophar], and the shops remain closed, excepting that on Mondays, towards the evening, the shop-shutters [of those who sell articles of food] may be [loosely] leaned on [that is, not fully closed, but in a slanting position], and on Thursdays, they may be entirely taken off, in honour of the [approaching] Sabbath.

(7) When these have also passed without their prayers having been favourably answered, they are to lessen or withdraw themselves from engaging in joyful transactions, the erecting of buildings, and planting of gardens for pleasure; from betrothings, weddings, and mutual greetings, like men who are under the displeasure of the Almighty; [pious] private individuals recommence fasting till the end of the month Nissan. When Nissan has elapsed without rain it must be considered as a curse, for thus it is written [I Samuel 12:17], "Is it not wheat harvest to day? I will call unto the Lord, and he shall send thunder and rain."

(8) One who ate figs, grapes, or pomegranates, blesses three blessings after them [according to the] words of Rabban Gamliel. The Sages say, one blessing that is the essence of three. Rabbi Akiva says, even one who ate vegetables, if that was his food, blesses three blessings after it. One who is drinking water for his thirst says, “that everything exists by His word.” Rabbi Tarphon says, "Who creates many living beings."

(14) And the LORD said to Abram, after Lot had parted from him, “Raise your eyes and look out from where you are, to the north and south, to the east and west,

(15) for I give all the land that you see to you and your offspring forever. (16) I will make your offspring as the dust of the earth, so that if one can count the dust of the earth, then your offspring too can be counted. (17) Up, walk about the land, through its length and its breadth, for I give it to you.”

(1) I looked up again, and I saw: Four chariots were coming out from between the two mountains; the mountains were of copper. (2) The horses of the first chariot were bay, the horses of the second chariot were black; (3) the horses of the third chariot were white, and the horses of the fourth chariot were spotted—dappled. (4) And I spoke up and asked the angel who talked with me: “What are those, my lord?” (5) In reply, the angel said to me, “Those are the four winds of heaven coming out after presenting themselves to the Lord of all the earth. (6) The one with the black horses is going out to the region of the north; the white ones have gone out to what is to the west of them; the spotted ones have gone out to the region of the south; (7) and the dappled ones have gone out…” They were ready to start out and range the earth, and he gave them the order, “Start out and range the earth!” And they ranged the earth. (8) Then he alerted me, and said to me, “Take good note! Those that went out to the region of the north have done my pleasure in the region of the north.”

(6) Five [calamitous] events happened to our ancestors on the 17th of Tamuz, and five on the 9th of Ab. On the 17th of Tamuz, the tables of the Holy Law were broken; on that day the continual sacrifice ceased, and the city of Jerusalem was stormed; on it Opostamos burned the Holy Law, and placed an idol in the Temple; on the 9th of Ab, it was decreed that our ancestors should not enter the Holy Land; on the same day the first and second Temples were destroyed the city of Bethar was taken, 12 and the site of [Jerusalem] was ploughed [like a field 13]. From the 1st of Ab a person is bound to lessen his participation in joyous occasions [till after the fast on the 9th].