7

The Aruch Hashulchan OC 114:1 writes that "generally speaking wind brings clouds from which rain falls and therefore we mention them together". Being that wind is not directly associated with the gathering of dew it is not mentioned together. However, Shulchan Aruch OC 114 does state that if one mentions "mashiv haruach" in the summer he does not have to ...


7

Daf Al Hadaf brings this question from Kovetz Bais Hillel He brings a few answers, two of them are below. Rabbi Shlomo Zalman Auerbach answers that when Jews went to Jerusalem for Succos they were still wearing summer clothing and were unprepared for rain. However when they went for Pesach they wore winter clothing and were able to travel even in the rain. ...


7

Bzir Aviezer - Rabbi Chaim Aviezer Morgenstern Zatzal explains as follows based on the Gemara in Taanis 10a which says that Hashem gives rain to Eretz Yisrael by himself and other locations through a messenger. Rabbi Yochanan who was in Eretz Yisrael said that rain comes directly from Hashem. Raba who was out of Eretz Yisrael saw the Malach Ridiya who is in ...


7

Rabbeinu Bahya Devarim 11:17: לפעמים המטר יורד מן השמים כלומר ממים העליונים, ולפעמים ממי אוקיאנוס שהן מים תחתונים, ואותו שהוא ממי אוקיאנוס אינו נקרא מטר אלא גשם, מלשון גשמות ודבר גופני, ואותו שהוא ממים העליונים נקרא בשם שניהם בלשון מטר ובלשון גשם‏ [S]ometimes the rain waters originate in the oceans whereas on other occasions they are of celestial ...


6

The קרובות for Musaph of Shemini Atzeres is known as a שבעתא and, although many consider the main part to זכור אב (in מנהג פולין) or איום זכור נא (in מנהג אשכנז), the main part was once אף-ברי. This פיוט, written by רבי אלעזר הקליר, was originally split into seven parts (hence, why it is known as a שבעתא). Each part was for a different ברכה in חזרת הש''ץ. ...


6

Actually, the sixtieth day after tekufat tishrei is currently December 5th or 6th - it hasn't been December 4th for about a hundred years. We say it on maariv of the day before, because that's when it becomes December 5th. Think of it this way: we normally think of the transition from one day to the next as being midnight, but midnight is actually an ...


6

It's important to notice that there IS a verse for Miriam in the Hoshanos that we all said (or mumbled) just a day before Tefillas Geshem, and we must remember that Tefillas Geshem and Hoshanos were written by the same author, R' Elazar Hakalir. So clearly R' Elazar Hakalir valued Miriam's role as it relates to water and mentioned it in our prayers for water,...


6

As a straight Halakhic argument, it's clear that "ותן ברכה" isn't needed from these two sources: Tur (OC 117) supports the usage of "ותן ברכה" with no reference to dew from the fact that the Bavli speaks of adding in a request for rain in the winter, which implies there is no expected special request in the summer. Clearly "ותן ברכה" is not a special ...


5

According to this article from the Da'at website: During the repetition of the amida, it is the Tunisian custom for the congregation to respond "livracha" (meaning "for blessing") after the words "Morid hageshem" (meaning "He brings down the rain", recited during the winter months) or "Morid hatal" (meaning "He brings down the dew", recited during the ...


5

Taken from Artscroll's Daily Dose ed. 1 vol. 14 p. 272: Answer #1: The author of these piyutim believes that Moshe's sin was not hitting the rock, but for some other reason. Problem: Although it is not a sin, why mention it at all? The prayer is about recalling the merits of people relating to rain. Answer #2: It is referring to the incident in Beshalach (...


5

I assume you use nusach Ashk'naz prayer books? "בקיץ באר״י" means not "when it's summer in Israel" but "in summer, in Israel [say...]". In nusach Ashk'naz, "morid hatal" is said only in Israel. (Open a nusach S'farad prayer book, and you'll see just "בקיץ" as the qualifier, since nusach S'farad says "morid hatal" even outside of Israel.)


4

I think the paytan was working the other way. He had a list of holy 'shepherds' in who's zchus we beseach water, he filled in the stanzas with something about water concerning them all. This is very apparent from some of the forced associations. The one about Avraham is all poetic and nothing literal. Mentioning Moshe being thrown in the water seems strange. ...


4

The word גשם occurs at an etnachta only in Prov 25:23, where it has a kamatz. It occurs at a sof pasuk four times (1 Kings 18:41, 18:44, Zech 14:17, Eccl 12:2), each time with a kamatz. All occurrences of גשם on lesser disjunctives are with a segol (Gen 7:12, etc.).


4

I have found three (somewhat overlapping) reasons. The custom of the inhabitants of Israel at the time the first Ashkenazi communities were starting was to say tefillot geshem v'tal before the amidah of musaf. This is attested to in the writings of R. Shmuel Aboab (1610-1694) where he writes in Dvar Shmuel 149: כמו שעושים בקהילות א"י וסביבותיה ... ...


4

The Talmud states: Taanit 3a-3b תנא בטל וברוחות לא חייבו חכמים להזכיר ואם בא להזכיר מזכיר מ"ט א"ר חנינא לפי שאין נעצרין וטל מנלן דלא מיעצר דכתיב ויאמר אליהו התשבי מתושבי גלעד אל אחאב חי ה' אלהי ישראל אשר עמדתי לפניו אם יהיה השנים האלה טל ומטר כי אם לפי דברי וכתיב לך הראה אל אחאב ואתנה מטר על פני האדמה ואילו טל לא קאמר ליה מאי טעמא משום דלא דלא מיעצר וכי ...


4

They do. Classical rites that mention dew in the second blessing consistently also request it in the ninth blessing: Sefardim say מוריד הטל and וברך שנתנו בטללי רצון Italians say מוריד הטל and ותן טל לברכה Yemenites say מוריד הטל and וברך את שנותינו בטללי רצון. Those that don't mention dew in the second blessing also don't request it in the ...


3

This is dealt with in the gemara in maseches taanis. We start the mention of mashiv haruach in the chazan's repetition of shemonah esrei for Musaf of Shmini Atzeres. Once it is started, the gemoro states that even when we have a second day of Yom Tov (Simchas Torah), we continue without a break. The question had been whether to stop after mincha until musaf ...


3

This is not a particularly satisfying answer, but I always assumed it was because she's female. While there exist some rare references to women elsewhere in Jewish liturgy, it's far more common practice to leave them out. (For example, I was quite struck that the imahot are included during yizkor -- it seemed unfamiliar after so many daily mentions of "...


3

I have a book here that lists the Hebrew-calendar dates for starting "v'sen tal umatar" for the years 5750 through 5851. Counting, I see that in 26 of those 102 years (25%) Chanuka starts before that date. (And in two of the years they start the same night: 5787 and 5833.)


3

A possible answer is as follows: (Largely based on R. Yaakov Ettlinger in Bikkurei Yaakov 639:39 with a bit of my own twist.) It seems that the question is predicated on the fact that the Mishnah in Taanit refers to the rain as a siman klalah. If R. Yehoshua's objection is that rain is a siman klalah for the entirety of Sukkot, then indeed one can wonder ...


3

This exact question was raised by R. Shlomo Hakohen of Vilna in his notes to the beginning of Masechet Ta'anit, and he offered two answers: Matar generally refers to rain that is a blessing, while geshem refers to all rain. Thus, when we request rain, we request that it should be rain that is a blessing. When we praise the power of God, though, we refer to ...


2

Kitzur Shulchan Aruch 19:9 says: טעה במעריב ליל ראשון של פסח והתפלל תפלת שמונה עשרה של חול, ונזכר לאחר שהתחיל ברך עלינו שהדין הוא שצריך לסיים כל אותה ברכה (כמו שנתבאר לעיל סימן ע״ו) אינו אומר טל ומטר כיון שגם הציבור אינם אומרים. ואם חלה השאלה (הוא יום התחלת לשאול טל ומטר) ביום שבת וטעה והתפלל של חול והתחיל ברך עלינו גם כן אינו אומר טל ומטר כיוון שהציבור ...


2

Kitzur Shulchan Aruch 19:4 says to omit "ומוריד הטל" and continue "מכלכל חיים בחסד". This is despite his acknowledging in 19:3 the existence of the version "משיב הרוח ומוריד הטל".


2

Tosafos in masechs Nidah 16b s.v. Malach raise this issue and answer that Af Bri is in fact the angel in charge of rain, however he only acts with permission of Hashem. ואף ברי (איוב לז) שהוא שר מטר אין עושה אלא ברשות הקב״ה (This of course implies that other angels have some type of free will in their missions. See this Mi Yodeya Q & A.) The ...


2

Rabbeinu Yona in Berachos writes that rain is in the blessing of גבורות because it brings life to the world, like the other things mentioned in the blessing (healing, etc.). However, rain in the wrong time is a curse and causes rotting. Thus it was used as a punishment in Sefer Shmuel for asking for a King. So rain in the wrong time would not be relevant ...


2

The reason is actually because it should be the other way around. We SHOULD be saying טל ומטר also from Shemini Atzeres. However, the Gemara states that the later date was set so as to allow the people who live the furthest from Jerusalem to return home before the roads became impassable. In other words we forgo two weeks of rain for the convenience of ...


2

I assume that if davening has concluded, one need not say Tal at all, as it is not a mandatory part of davening as it is piyutim. Correct. In Nussach Yeshivish in Eretz Yisrael (based on the Gr"a, I assume) they do not say Tal during the repetition of the Amida, but rather (an abridged version) before the Kaddish of the silent Amida. So we see it's not ...


2

The recitation of Tefillat Tal and Geshem are not dependent on Rav Hakalir, of course. While it is true that the majority of the piyut that's there was composed by him, there are still many minhagim that don't say either of these paryers. This article focuses on Geshem (rain), but I would assume that the same principles could be applied to Tal. Some ...


2

One implication of the question is that if something is automatic, there should be no prayer regarding it. Another implication (possibly supported by the wording of the piyut by Kalir) is that Tefillas Tal is a request for dew. Both implications are incorrect. We say every day that Hashem is המחדש בכל יום תמיד מעשה בראשית (renews every day the operation ...


1

The fact that forgetting ותן ברכה justifies a repeat (or tashlumim if the time has passed) means it is an essential part of the amida. So the question becomes how does one make up for an essential part of the amida when the time has passed. Generally for tashlumim one repeats twice the amida that should be said at the time one prays (e.g., twice maariv to ...


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