תָּנָא: כּוּתִיִּים עוֹבְדִים לָאֵשׁ, וְקֵדָרִיִּים עוֹבְדִין לַמַּיִם, וְאַף עַל פִּי שֶׁיּוֹדְעִים שֶׁהַמַּיִם מְכַבִּין אֶת הָאֵשׁ — לֹא הֵמִירוּ אֱלֹהֵיהֶם, ״וְעַמִּי הֵמִיר כְּבוֹדוֹ בְּלוֹא יוֹעִיל״.
It is taught in a baraita with regard to this verse: Kittites, i.e., the people of the isles of Kittim, worship fire and the people of Kedar worship water, and even though they know that water extinguishes fire, nevertheless they have not exchanged their god: “But My people has exchanged its glory for that which does not profit.”
וַאֲמַר לֵיהּ רַב נַחְמָן לְרַבִּי יִצְחָק, מַאי דִּכְתִיב: ״וַיְהִי כַּאֲשֶׁר זָקֵן שְׁמוּאֵל״, וּמִי סִיב שְׁמוּאֵל כּוּלֵּי הַאי? וְהָא בַּר חֲמִישִּׁים וּשְׁתַּיִם הֲוָה, דְּאָמַר מָר: מֵת בַּחֲמִישִּׁים וּשְׁתַּיִם שָׁנָה, זֶהוּ מִיתָתוֹ שֶׁל שְׁמוּאֵל הָרָמָתִי.
And Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “And it came to pass when Samuel was old” (I Samuel 8:1)? And did Samuel really grow so old? But he was only fifty-two years old when he died, as the Master said in a baraita that deals with the Divine punishment of karet: One who dies at the age of fifty-two years is not considered to have suffered the premature death of karet, as this is the age of the death of Samuel of Rama. This shows that Samuel died at the relatively young age of fifty-two.
אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: זִקְנָה קָפְצָה עָלָיו, דִּכְתִיב: ״נִחַמְתִּי כִּי הִמְלַכְתִּי אֶת שָׁאוּל״. אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! שְׁקַלְתַּנִי כְּמֹשֶׁה וְאַהֲרֹן, דִּכְתִיב: ״מֹשֶׁה וְאַהֲרֹן בְּכֹהֲנָיו וּשְׁמוּאֵל בְּקֹרְאֵי שְׁמוֹ״, מָה מֹשֶׁה וְאַהֲרֹן לֹא בָּטְלוּ מַעֲשֵׂה יְדֵיהֶם בְּחַיֵּיהֶם, אַף אֲנִי לֹא יִתְבַּטֵּל מַעֲשֵׂה יָדַי בְּחַיַּי.
Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said as follows: Old age sprang upon Samuel, which caused him to appear older than his actual age, as it is written: “I regret that I made Saul king” (I Samuel 15:11). Samuel said before God: Master of the Universe, You have considered me the equivalent of Moses and Aaron, as it is written: “Moses and Aaron among His priests, and Samuel among those who call upon His Name” (Psalms 99:6). Just as with regard to Moses and Aaron, their handiwork was not annulled in their lifetimes, so too, let my handiwork not be annulled in my lifetime. I anointed Saul; please do not annul his reign.
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: הֵיכִי אֶעֱבֵיד? לֵימוּת שָׁאוּל — לָא קָא שָׁבֵיק שְׁמוּאֵל, לֵימוּת שְׁמוּאֵל אַדְּזוּטַר — מְרַנְּנִי אַבָּתְרֵיהּ. לָא לֵימוּת שָׁאוּל וְלָא לֵימוּת שְׁמוּאֵל — כְּבָר הִגִּיעָה מַלְכוּת דָּוִד, וְאֵין מַלְכוּת נוֹגַעַת בַּחֲבֶרְתָּהּ אֲפִילּוּ כִּמְלֹא נִימָא.
The Holy One, Blessed be He, said: What shall I do? Shall Saul die now? Samuel will not allow it, as he has petitioned that Saul should not die. Shall Samuel die young, with Saul passing away immediately afterward? The people will murmur about him, and wonder what transgression Samuel committed that caused his early demise. Shall neither Saul nor Samuel die? The time of David’s reign has already arrived, and one kingdom does not overlap with another and subtract from the time allotted to it even by a hairbreadth [nima].
אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: אַקְפִּיץ עָלָיו זִקְנָה. הַיְינוּ דִּכְתִיב: ״וְשָׁאוּל יוֹשֵׁב בַּגִּבְעָה תַּחַת הָאֶשֶׁל בָּרָמָה״, וְכִי מָה עִנְיַן גִּבְעָה אֵצֶל רָמָה? אֶלָּא לוֹמַר לְךָ: מִי גָּרַם לְשָׁאוּל שֶׁיָּשַׁב בַּגִּבְעָה שְׁתֵּי שָׁנִים וּמֶחֱצָה — תְּפִלָּתוֹ שֶׁל שְׁמוּאֵל הָרָמָתִי.
Therefore, the Holy One, Blessed be He, said: I will spring old age upon him and everyone will think that Shmuel is elderly. This is the meaning of that which is written: “And Saul dwelled in Gibeah under the tamarisk tree in Rama” (I Samuel 22:6). What does Gibeah have to do with Rama; these are two separate places. Rather, the verse comes to tell you: Who caused Saul to dwell in Gibeah for two and a half years? The prayer of Samuel of Rama.
וּמִי מִידְּחֵי גַּבְרָא מִקַּמֵּי גַּבְרָא? אִין, דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹחָנָן: מַאי דִּכְתִיב: ״עַל כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי פִי״ — ״בְּמַעֲשֵׂיהֶם״ לֹא נֶאֱמַר, אֶלָּא ״בְּאִמְרֵי פִי״, אַלְמָא: מִידְּחֵי גַּבְרָא מִקַּמֵּי גַּבְרָא.
The Gemara asks: And is one man set aside before another man? In other words, is Samuel’s life set aside simply because the time for David’s reign has arrived? The Gemara answers: Yes, as Rabbi Shmuel bar Naḥmani said that Rabbi Yoḥanan said: What is the meaning of that which is written: “Therefore I have hewn by the prophets, I have slain them by the words of My mouth” (Hosea 6:5)? It is not stated: By their deeds, but rather: “By the words of My mouth,” i.e., God sometimes ends the life of an individual simply by virtue of His decree. Apparently, one man is indeed set aside before another man.
רַב נַחְמָן וְרַבִּי יִצְחָק הֲווֹ יָתְבִי בִּסְעוּדְתָּא. אֲמַר לֵיהּ רַב נַחְמָן לְרַבִּי יִצְחָק: לֵימָא מָר מִילְּתָא. אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: אֵין מְסִיחִין בִּסְעוּדָה, שֶׁמָּא יַקְדִּים קָנֶה לְוֶשֶׁט וְיָבֹא לִידֵי סַכָּנָה.
§ In continuation of Rav Naḥman’s questions of Rabbi Yitzḥak, the Gemara relates: Rav Naḥman and Rabbi Yitzḥak were sitting and eating together at a meal. Rav Naḥman said to Rabbi Yitzḥak: Let the Master say a matter, i.e., share a Torah idea with me. Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said: One may not speak during a meal, lest the trachea will precede the esophagus. Food is meant to enter the esophagus, and when one speaks his trachea opens and the food might enter there. And therefore, one should not speak during a meal, as he might come into the danger of choking.
בָּתַר דִּסְעוּד אֲמַר לֵיהּ, הָכִי אָמַר רַבִּי יוֹחָנָן: יַעֲקֹב אָבִינוּ לֹא מֵת. אֲמַר לֵיהּ: וְכִי בִּכְדִי סְפַדוּ סַפְדָּנַיָּא וַחֲנַטוּ חָנְטַיָּיא וּקְבַרוּ קַבָּרַיָּיא? אֲמַר לֵיהּ: מִקְרָא אֲנִי דּוֹרֵשׁ, שֶׁנֶּאֱמַר: ״וְאַתָּה אַל תִּירָא עַבְדִּי יַעֲקֹב נְאֻם ה׳ וְאַל תֵּחַת יִשְׂרָאֵל כִּי הִנְנִי מוֹשִׁיעֲךָ מֵרָחוֹק וְאֶת זַרְעֲךָ מֵאֶרֶץ שִׁבְיָם״, מַקִּישׁ הוּא לְזַרְעוֹ: מָה זַרְעוֹ בַּחַיִּים — אַף הוּא בַּחַיִּים.
After they had eaten, Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said as follows: Our patriarch Jacob did not die. Rav Naḥman asked him in surprise: And was it for naught that the eulogizers eulogized him and the embalmers embalmed him and the buriers buried him? Rabbi Yitzḥak replied to Rav Naḥman: I am interpreting a verse, as it is stated: “Therefore do not fear, Jacob My servant, says the Lord, neither be dismayed, Israel, for I will save you from afar, and your seed from the land of their captivity” (Jeremiah 30:10). This verse juxtaposes Jacob to his seed: Just as his seed is alive when redeemed, so too, Jacob himself is alive.
אָמַר רַבִּי יִצְחָק: כׇּל הָאוֹמֵר ״רָחָב״ ״רָחָב״ מִיָּד נִקְרֵי. אֲמַר לֵיהּ רַב נַחְמָן: אֲנָא אָמֵינָא וְלָא אִיכְפַּת לִי! אֲמַר לֵיהּ: כִּי קָאָמֵינָא, בְּיוֹדְעָהּ וּבְמַכִּירָהּ.
Rabbi Yitzḥak said: Anyone who says: Rahab Rahab, immediately experiences a seminal emission, due to the arousal of desire caused by Rahab’s great beauty. Rav Naḥman said to him: I say Rahab and it does not affect me. Rabbi Yitzḥak said to Rav Naḥman: When I said this I was specifically referring to a man who knew her and to one who recognized her. With regard to anyone who had met Rahab in person, the mere mention of her name would arouse his lust.
כִּי הֲווֹ מִיפַּטְרִי מֵהֲדָדֵי, אֲמַר לֵיהּ: לִיבָרְכַן מָר! אֲמַר לֵיהּ: אֶמְשׁוֹל לְךָ מָשָׁל, לְמָה הַדָּבָר דּוֹמֶה? לְאָדָם שֶׁהָיָה הוֹלֵךְ בַּמִּדְבָּר וְהָיָה רָעֵב וְעָיֵף וְצָמֵא, וּמָצָא אִילָן שֶׁפֵּירוֹתָיו מְתוּקִין וְצִלּוֹ נָאֶה וְאַמַּת הַמַּיִם עוֹבֶרֶת תַּחְתָּיו. אָכַל מִפֵּירוֹתָיו, וְשָׁתָה מִמֵּימָיו, וְיָשַׁב בְּצִילּוֹ.
The Gemara relates: When they were taking leave of one another, Rav Naḥman said to Rabbi Yitzḥak: Master, give me a blessing. Rabbi Yitzḥak said to him: I will tell you a parable. To what is this matter comparable? It is comparable to one who was walking through a desert and who was hungry, tired, and thirsty. And he found a tree whose fruits were sweet and whose shade was pleasant, and a stream of water flowed beneath it. He ate from the fruits of the tree, drank from the water in the stream, and sat in the shade of the tree.
וּכְשֶׁבִּיקֵּשׁ לֵילֵךְ, אָמַר: אִילָן אִילָן, בַּמָּה אֲבָרֶכְךָ? אִם אוֹמַר לְךָ שֶׁיְּהוּ פֵּירוֹתֶיךָ מְתוּקִין — הֲרֵי פֵּירוֹתֶיךָ מְתוּקִין, שֶׁיְּהֵא צִילְּךָ נָאֶה — הֲרֵי צִילְּךָ נָאֶה, שֶׁתְּהֵא אַמַּת הַמַּיִם עוֹבֶרֶת תַּחְתֶּיךָ — הֲרֵי אַמַּת הַמַּיִם עוֹבֶרֶת תַּחְתֶּיךָ, אֶלָּא: יְהִי רָצוֹן שֶׁכׇּל נְטִיעוֹת שֶׁנּוֹטְעִין מִמְּךָ
And when he wished to leave, he said: Tree, tree, with what shall I bless you? If I say to you that your fruits should be sweet, your fruits are already sweet; if I say that your shade should be pleasant, your shade is already pleasant; if I say that a stream of water should flow beneath you, a stream of water already flows beneath you. Rather, I will bless you as follows: May it be God’s will that all saplings which they plant from you
יִהְיוּ כְּמוֹתְךָ. אַף אַתָּה, בַּמָּה אֲבָרֶכְךָ? אִם בְּתוֹרָה — הֲרֵי תּוֹרָה, אִם בְּעוֹשֶׁר — הֲרֵי עוֹשֶׁר, אִם בְּבָנִים — הֲרֵי בָּנִים, אֶלָּא: יְהִי רָצוֹן שֶׁיִּהְיוּ צֶאֱצָאֵי מֵעֶיךָ כְּמוֹתְךָ.
be like you. So it is with you. With what shall I bless you? If I bless you with Torah, you already have Torah; if I bless you with wealth, you already have wealth; if I bless you with children, you already have children. Rather, may it be God’s will that your offspring shall be like you.
תָּנוּ רַבָּנַן: ״יוֹרֶה״ — שֶׁמּוֹרֶה אֶת הַבְּרִיּוֹת לְהָטִיחַ גַּגּוֹתֵיהֶן, וּלְהַכְנִיס אֶת פֵּירוֹתֵיהֶן, וְלַעֲשׂוֹת כׇּל צׇרְכֵיהֶן. דָּבָר אַחֵר: שֶׁמַּרְוֶה אֶת הָאָרֶץ וּמַשְׁקָהּ עַד תְּהוֹם, שֶׁנֶּאֱמַר: ״תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶיהָ בִּרְבִיבִים תְּמֹגְגֶנָּה צִמְחָהּ תְּבָרֵךְ״. דָּבָר אַחֵר: ״יוֹרֶה״ — שֶׁיּוֹרֵד בְּנַחַת וְאֵינוֹ יוֹרֵד בְּזַעַף.
§ The Gemara returns to the topic of rain. The Sages taught in a baraita: The first rain [yoreh] is called by this name due to the fact that it instructs [moreh] people to plaster their roofs and to bring in their produce from the fields to their houses and to attend to all their needs in the field before more rain falls. Alternatively, yoreh is referring to the fact that it moistens [marve] the earth and waters it to the depths, as it is stated: “Watering [ravvei] its ridges abundantly, settling down its furrows, You make it soft with showers, You bless its growth” (Psalms 65:11). Alternatively, yoreh means that it falls gently and it does not fall vehemently.
אוֹ אֵינוֹ ״יוֹרֶה״, אֶלָּא שֶׁמַּשִּׁיר אֶת הַפֵּירוֹת, וּמַשְׁטִיף אֶת הַזְּרָעִים, וּמַשְׁטִיף אֶת הָאִילָנוֹת — תַּלְמוּד לוֹמַר: ״מַלְקוֹשׁ״, מָה מַלְקוֹשׁ לִבְרָכָה — אַף יוֹרֶה לִבְרָכָה. אוֹ אֵינוֹ ״מַלְקוֹשׁ״, אֶלָּא שֶׁמַּפִּיל אֶת הַבָּתִּים, וּמְשַׁבֵּר אֶת הָאִילָנוֹת, וּמַעֲלֶה אֶת הַסַּקָּאִין — תַּלְמוּד לוֹמַר: ״יוֹרֶה״, מָה יוֹרֶה לִבְרָכָה — אַף מַלְקוֹשׁ לִבְרָכָה.
Or perhaps that is not the case; rather, yoreh means that the rain causes the fruit to drop from the trees, washes the seeds away, and washes the trees away in a destructive manner. According to this interpretation, yoreh is related to yeriya, shooting. Therefore the verse states: “Last rain [malkosh]” (Deuteronomy 11:14); just as malkosh refers specifically to rains that are for a blessing, so too, yoreh is referring to rains that are for a blessing. Or perhaps that is not the case; rather, malkosh means that the rain falls so hard [kashe] and vehemently that it knocks down the houses, shatters the trees and brings up the locusts? Therefore, the verse states: “Yoreh,” from which it may be inferred that just as yoreh is for a blessing, so too, malkosh is for a blessing.
וְיוֹרֶה גּוּפֵיהּ מְנָלַן — דִּכְתִיב: ״וּבְנֵי צִיּוֹן גִּילוּ וְשִׂמְחוּ בַּה׳ אֱלֹהֵיכֶם כִּי נָתַן לָכֶם אֶת הַמּוֹרֶה לִצְדָקָה וַיּוֹרֶד לָכֶם גֶּשֶׁם מוֹרֶה וּמַלְקוֹשׁ בָּרִאשׁוֹן״.
And with regard to yoreh itself, from where do we derive that it is referring to rain that falls for a blessing? As it is written: “You children of Zion, be glad and rejoice in the Lord your God, for He has given you the first rain [moreh] in His kindness, and He caused to come down for you the rain, the first rain [moreh] and the last rain [malkosh], in the first month” (Joel 2:23). This verse clearly states that yoreh, also referred to as moreh, fall due to God’s kindness, for a blessing.
תָּנוּ רַבָּנַן: יוֹרֶה בִּמְרַחְשְׁוָן, וּמַלְקוֹשׁ בְּנִיסָן. אַתָּה אוֹמֵר: יוֹרֶה בִּמְרַחְשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, אוֹ אֵינוֹ אֶלָּא יוֹרֶה בְּתִשְׁרִי וּמַלְקוֹשׁ בְּאִיָּיר? תַּלְמוּד לוֹמַר: ״בְּעִתּוֹ״.
The Gemara cites another baraita on the same topic. The Sages taught: The first rain falls in Marḥeshvan and the last rain in Nisan. Do you say that the first rain is in Marḥeshvan and the last rain in Nisan, or perhaps it is only that the first rain falls in Tishrei and the last rain in Iyyar? Therefore, the verse states: “I shall give the rain of your land in its due time” (Deuteronomy 11:14). Its due time is in Marḥeshvan, when rain is needed for the crops to sprout, and in Nisan, to complete the growth of the crops.
״מַלְקוֹשׁ״ — אָמַר רַב נְהִילַאי בַּר אִידֵּי אָמַר שְׁמוּאֵל: דָּבָר שֶׁמָּל קַשְׁיוּתֵיהֶן שֶׁל יִשְׂרָאֵל. דְּבֵי רַבִּי יִשְׁמָעֵאל תָּנָא: דָּבָר שֶׁמְּמַלֵּא תְּבוּאָה בְּקַשֶּׁיהָ. בְּמַתְנִיתָא תָּנָא: דָּבָר שֶׁיּוֹרֵד עַל הַמְּלִילוֹת וְעַל הַקַּשִּׁין.
The Gemara clarifies the meaning of the word for the last rain [malkosh]. Rav Nehilai bar Idi said that Shmuel said: It is a matter that circumcises [mal] the stubbornness [kashyuteihen] of the Jewish people, i.e., it penetrates to the hearts of the Jewish people, as when rain does not fall in its time, they turn to God in repentance. The school of Rabbi Yishmael taught: The last rain is called malkosh because it is a matter that fills out [memalle] produce in its stalks [bekasheha]. Although the stalks already exist from earlier in the year, it is this rain that causes the grain within to swell and fill them. It was taught in a baraita: Malkosh is a matter that comes down on the ears [melilot] and on the stalks [kashin].
תָּנוּ רַבָּנַן: יוֹרֶה בִּמְרַחְשְׁוָן, וּמַלְקוֹשׁ בְּנִיסָן. אַתָּה אוֹמֵר יוֹרֶה בִּמְרַחְשְׁוָן, אוֹ אֵינוֹ אֶלָּא בְּחֹדֶשׁ כִּסְלֵיו? תַּלְמוּד לוֹמַר: ״בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״, מָה מַלְקוֹשׁ בְּעִתּוֹ — אַף יוֹרֶה בְּעִתּוֹ, כֵּיוָן שֶׁיָּצָא נִיסָן וְיָרְדוּ גְּשָׁמִים אֵינוֹ סִימַן בְּרָכָה.
The Sages taught in a baraita: The first rain falls in Marḥeshvan and the last rain in Nisan. Do you say that the first rain is in Marḥeshvan, or perhaps it is only in the month of Kislev? The verse states: “I shall give the rain of your land in its due time, the first rain and the last rain” (Deuteronomy 11:14). Just as the last rain falls in its due time, so too, the first rain falls in its due time. And, as previously stated, once Nisan has ended and the rains subsequently fall, this is not a sign of a blessing, but a curse. Likewise, Marḥeshvan is the best time for the first rains to fall.
תַּנְיָא אִידַּךְ: יוֹרֶה בִּמְרַחְשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים: יוֹרֶה בְּכִסְלֵיו.
It is taught in another baraita: The first rain is in Marḥeshvan and the last rain is in Nisan. This is the statement of Rabbi Meir. And the Rabbis say: The time of the first rain is in Kislev.
מַאן חֲכָמִים? אָמַר רַב חִסְדָּא: רַבִּי יוֹסֵי הִיא, דְּתַנְיָא: אֵיזוֹ הִיא רְבִיעָה רִאשׁוֹנָה? הַבְּכִירָה — בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן, בֵּינוֹנִית — בְּשִׁבְעָה בּוֹ, אֲפִילָה — בְּשִׁבְעָה עָשָׂר בּוֹ, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר: בְּשִׁבְעָה, וּבְשִׁבְעָה עָשָׂר, וּבְעֶשְׂרִים וּשְׁלֹשָׁה.
The Gemara asks: Who are the Rabbis cited here? Rav Ḥisda said: It is the opinion of Rabbi Yosei, as it is taught in a baraita: When is the first rainfall? Each opinion cited in the baraita provides a range of dates for when this rainfall is expected. The earliest date on which the first rainfall might occur is on the third of Marḥeshvan, the intermediate time is on the seventh of the month, and the latest is on the seventeenth of the month. This is the statement of Rabbi Meir. Rabbi Yehuda says: The earliest that it might fall is on the seventh of Marḥeshvan, the intermediate date is on the seventeenth, and the latest is on the twenty-third.
רַבִּי יוֹסֵי אוֹמֵר: בְּשִׁבְעָה עָשָׂר, וּבְעֶשְׂרִים וּשְׁלֹשָׁה, וּבְרֹאשׁ חֹדֶשׁ כִּסְלֵיו. וְכֵן הָיָה רַבִּי יוֹסֵי אוֹמֵר: אֵין הַיְּחִידִים מִתְעַנִּין עַד שֶׁיַּגִּיעַ רֹאשׁ חֹדֶשׁ כִּסְלֵיו.
Rabbi Yosei says: The earliest time for the first rain is on the seventeenth of Marḥeshvan, the intermediate date is on the twenty-third, and the latest is on the New Moon of Kislev. And, so too, Rabbi Yosei would say: The learned individuals who would start to fast for rain at an earlier time than the rest of the community do not start to fast due to a drought until the New Moon of Kislev. Until this date arrives it is not considered a drought, as the first rainfall could still fall in its proper time.
אָמַר רַב חִסְדָּא: הֲלָכָה כְּרַבִּי יוֹסֵי. אַמֵּימָר מַתְנֵי לְהָא דְּרַב חִסְדָּא בְּהָא לִישָּׁנָא: בִּשְׁלֹשָׁה בִּמְרַחְשְׁוָן שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבָּן גַּמְלִיאֵל אוֹמֵר: בְּשִׁבְעָה בּוֹ, אָמַר רַב חִסְדָּא: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל.
Rav Ḥisda said: The halakha is in accordance with the opinion of Rabbi Yosei. Ameimar would teach this ruling of Rav Ḥisda in the following language: On the third of Marḥeshvan one starts to request rain; Rabban Gamliel says: On the seventh. With regard to this statement, Rav Ḥisda said: The halakha is in accordance with the opinion of Rabban Gamliel.
כְּמַאן אָזְלָא הָא דְּתַנְיָא, רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר: גְּשָׁמִים שֶׁיָּרְדוּ שִׁבְעָה יָמִים זֶה אַחַר זֶה אַתָּה מוֹנֶה בָּהֶן רְבִיעָה רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית, כְּמַאן — כְּרַבִּי יוֹסֵי. אָמַר רַב חִסְדָּא: הֲלָכָה כְּרַבִּי יוֹסֵי.
The Gemara asks: In accordance with whose opinion is that which is taught in a baraita. Rabban Shimon ben Gamliel says: With regard to rains that fell on seven consecutive days, you count them as two separate rainfalls, either as the first and second rainfalls together, or as the second and third rainfalls together. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yosei, as he alone establishes a set interval of seven days between each of the rainfalls. Rav Ḥisda said: The halakha is in accordance with the opinion of Rabbi Yosei.
בִּשְׁלָמָא רְבִיעָה רִאשׁוֹנָה — לִשְׁאוֹל. שְׁלִישִׁית — לְהִתְעַנּוֹת. שְׁנִיָּה, לְמַאי? אָמַר רַבִּי זֵירָא: לִנְדָרִים, דִּתְנַן:
With regard to the mention of three rainfalls in the baraita, the Gemara asks: Granted, the time of the first rainfall is significant, as it is the date when one begins to request rain. Likewise, the time of the third rainfall is important, so that one knows when to begin to fast if no rain has fallen by then. However, for what reason is the second rainfall mentioned in the baraita? Rabbi Zeira said: The second rainfall is significant for the issue of vows, as we learned in a mishna:
הַנּוֹדֵר עַד הַגְּשָׁמִים — מִשֶּׁיֵּרְדוּ גְּשָׁמִים עַד שֶׁתֵּרֵד רְבִיעָה שְׁנִיָּה.
In the case of one who vows to prohibit from himself a type of benefit until the rains, the vow is in effect from when the rains begin to fall until the second rainfall, as this is considered the time of the rains.