Siman 114

The second blessing is "You are mighty," and its conclusion is "Who resurrects the dead," for the resurrection of the dead is among the greatest manifestations of might in this world. And they appended to it the mention of the might of the rains, and we say: "You resurrect the dead, You are powerful to save, Who causes the wind to blow and the rain to descend," for rains also descend with might (beginning of Taanit), and both were not handed over to a messenger (ibid.). That is to say: both of them are above nature, and both are life for the world. And thus our sages, of blessed memory, said (ibid. 7a): Since it is equivalent to the resurrection of the dead, therefore they established it within the resurrection of the dead. And as for their appending "wind" to "rain" – it is not because the saying of "Who causes the wind to blow" is indispensable, but rather because for the most part, the winds bring the clouds, and from them the rain descends. Therefore, they appended them to one another.

And there is a question regarding this: Why in the mention do we say "geshem" and in the request we say "matar"? And it appears to me that it is called "geshem" when they descend from the heavens while they are above, as it is written: "If the clouds are filled with geshem." And regarding the flood it is written: "And the geshem from the heavens was restrained." And "matar" is always adjacent to the earth, as it is written: "The matar of your land," "and matar was not poured upon the earth." And in Iyov it is written: "Who gives matar upon the face of the earth." And therefore it is written: "And the geshem of matar, and the geshem of the matarot of His strength," for first it is geshem and afterwards it is matar. And even though there are exceptions in the Scripture, nevertheless, this is their primary meaning. And therefore, in the mention of the powers we say "geshem," for above is the essence of the powers, and in the request where we ask "and give dew and matar upon the face of the earth" – they established to say "matar." And it appears that if one said "matar" in the mention and "geshem" in the request – he has fulfilled his obligation, and he does not need to repeat except that he deviates from the language of the sages.

Mentioning is not comparable to requesting, for regarding requesting, each and every country requests according to its own rainy season, as will be explained in siman 117; however, regarding mentioning, the entire world mentions on one day. For it is understandable regarding requesting, where we ask of the Holy One, blessed be He, "and grant dew and rain" – it follows that each one requests at the time when he needs it. But mentioning is only that we mention the might of the Holy One, blessed be He – everyone mentions at the time when the might of the Holy One, blessed be He, is recognizable, and that is at the time when the rainy season has arrived in Eretz Yisrael, and then we all mention. And this is on the final day of the festival of Sukkot, which is Shemini Atzeret, because then is the rainy season in Eretz Yisrael. And even though the requesting also in Eretz Yisrael begins on the seventh of Marheshvan, as I wrote there – this is in order that the festival pilgrims may reach their homes (ibid. 10b). And there are fifty-one words in this berakhah (Tur and Peri Etz Chaim).

In the Musaf Shemoneh Esrei we begin to mention, and we mention throughout all the days of the winter until the first day of Pesach in Musaf. And why do we not begin in the Arvit Shemoneh Esrei? Because not everyone is in the beit knesset, and this one would mention and that one would not mention, and there would be separate groups. And so we say in the Yerushalmi there: And also in Shacharit it is impossible to mention, because we do not begin unless we announce before the prayer as will be explained, and in Shacharit it is impossible to interrupt with an announcement between Geulah and Tefillah (Magen Avraham subsection 1). And for this reason, we also stop in Musaf just as in the beginning, so that it should be equal and publicized among the masses. For until Musaf, everyone is in the beit knesset (see Taz subsection 3).

And it is forbidden to mention rain until everyone hears an announcement for this, or that the shliach tzibbur, while standing in the silent prayer, says "mashiv haruach" in a loud voice. However, according to this, it would have been possible to do so in Shacharit as well. But it is not the way of the world to do so, and also the entire world is not yet in the beit knesset; therefore it is better that the shamash announce after the half-kaddish "mashiv haruach umorid hagashem." And such is the simple custom, and one should not change it. Therefore, an individual should not pray the Musaf prayer before the congregation. However, even an individual praying in his home, even though he did not hear the announcement, shall say "mashiv haruach." And he should intend to pray at the time that the congregation prays, for it is impossible in any other way. (See Taz subsection 4, and Magen Avraham subsection 2, and you will understand why I was forced to this. And be precise and you will find it easy.) And even if he is ill or under duress—it is forbidden for him to precede his prayer to the prayer of the congregation. But if he knows that they announced, even if he did not hear—he mentions it. And for this reason, one who comes to the beit knesset at the time that the congregation is praying Musaf—he prays with them and mentions it even though he did not hear.

The sages said (ibid. 3a) that regarding dew and winds, the sages did not obligate one to mention them, and if one wishes to mention them – he may mention them. Therefore, in Sefarad they say "Who causes the dew to descend" in the summer months, and in Ashkenaz they do not say it. And that which they say "Who causes the wind to blow" because of rain, it is as I have written, that wind is related to rain. And if they did not say it – it does not hinder. And that which they say in the request "and grant dew and rain for a blessing" – this is incidental to the rain, for they request that there should also be dew of blessing, as there is dew that is not of blessing (Gemara). However, if one said only "and grant rain" and did not say "dew" – it does not hinder. Therefore, if one said "Who causes the wind to blow" in the summer months without "Who causes the rain to descend," or if in the rainy months he said only "Who causes the rain to descend" – they do not make him return. And so too regarding dew according to the custom of Sefarad, if they said it in the mention during the rainy months, or did not say it in the request, or did not say it in the mention during the summer months – they do not make him return. And the people of Ashkenaz do not mention "dew" at all in the mention, neither in the summer months nor in the rainy months, only in the request. And in Sefarad, when one did not mention "dew" in the summer months, even if he has not yet finished the blessing – he does not go back to mention it, since there is no obligation in this at all (Magen Avraham, subsection 4). And the same law applies to winds in the rainy months, for they have one law.

Our teacher, the Rema, wrote in section 3: There are those who say that the shaliach tzibbur ceases to mention [rain] in the Musaf prayer of the first day of Pesach, but the congregation mentions it and does not cease until Mincha, for they have already heard from the shaliach tzibbur that he ceased in the Musaf prayer. And such is the custom. Thus far his words. The explanation of the matters: For in the Shemoneh Esrei the shamash announces "mashiv haruach umorid hagashem." But during the break it is impossible to announce, so that they should not say that it appears as if they are rejecting the rains (Levush and Magen Avraham, subsection 5). Furthermore: How is it possible to announce that they should not say "mashiv haruach"? For regarding winds there is no concern, as I have written (Taz, subsection 9). And without an announcement it has already been explained that it is impossible; and to announce that they should say "morid hatal," behold, in Ashkenaz they do not say it, as has been explained. Therefore, it is necessary to say it silently. And in Sefarad it would seemingly appear that the shamash should announce "morid hatal," and I do not know if their custom is so. And from the words of the Tur in the name of the Ra'avad it is explained that they do announce, as he wrote: It is forbidden to mention until the shaliach tzibbur announces "mashiv haruach umorid hagashem" or "morid hatal." Thus far his words.

If one said "Who causes the rain to fall" during the summer months – he is returned, for since there is a time during the summer months when rains are harmful to the world, such as during the harvest time, therefore throughout all the summer months he is returned (Taz, subsection 10). Furthermore: so that they do not form separate groups, where this one mentions it and that one does not mention it. And to where does he return? To the beginning of the blessing, to "You are mighty." And this is when he has not finished "Who revives the dead." But if he finished – he returns to the beginning of the prayer, for the first three blessings are considered as one. And it appears to me that he must say once more the verse "O Lord, open my lips," for since the rabbis instituted to say it before the prayer, and its previous recital was already interrupted by the blessings and they are voided, therefore he must say it anew. And even in countries that require rain during the summer months – he is returned when he mentioned rain, or rain and dew, for specifically regarding the request there is a practical difference and not regarding the mention, as I have written. (And in the Sha'arei Teshuva he wrote not to say "O Lord, open my lips" again. And it requires further study.)

And during the rainy season, when one did not mention rain—he is sent back. And these words apply when he did not mention dew, but if he mentioned dew—he is not sent back. And according to this, the custom of Sefarad is good, for they mention dew during the summer months, and therefore during the rainy season, even if he does not mention rain, in any event he will mention dew according to his habit. And even in countries that do not need rain during the rainy season, in any event he is sent back, for regarding the mention there is no difference between one country and another, only regarding the request, as I have written. And even though regarding the request one does not fulfill the obligation with dew in place of rain—this is because then both things are needed, both dew and rain, which is not the case regarding the mere mention, which they instituted near the resurrection of the dead because rains are life for the world. And dew is also life for the world and also pertains to the resurrection of the dead, for through the dew the dead will live, and therefore he fulfilled the obligation with dew (see Taz siman 117 subsection 3). And furthermore: for the request, one must ask for something that is sometimes withheld, and dew is never withheld, and a request does not pertain to it, and therefore he did not fulfill the obligation with dew. This is not the case regarding the mention, which is only praise to the Holy One, Blessed be He—there is praise in dew just as in rain, and therefore he fulfilled the obligation with dew (Magen Avraham subsection 7).

And that which we said, that when he did not mention rain we return him—this is specifically when he finished the entire blessing and began the subsequent blessing, and then he returns to the beginning of the prayer. However, if he remembered before he finished the blessing—he should say it in the place where he remembered. And even though they attached it to "Who revives the dead, You are mighty to save," and now he will say it after "Who releases the bound" or the like, nevertheless, ultimately it is within the blessing of the resurrection of the dead, the essence of which is in the concluding signature. And even if he finished the blessing of "Who revives the dead," as long as he did not begin "You are holy"—he should say there "Who causes the wind to blow and the rain to fall. You are holy..." And this law was written by the Rosh and the Mordechai at the beginning of Ta'anit, and the Tur here in the name of the Avi HaEzri. And there are those who disagree and hold that whenever he has finished the blessing—he returns to the beginning. However, our teacher, the Beit Yosef, decided according to the first opinion, and did not bring the disagreeing opinion in the Shulchan Aruch at all (see Beit Yosef). And such is the law regarding "dew and rain" in the request, when he has not begun "Sound the great shofar"—he should say there "and grant dew and rain" (ibid.). And even though they now remain without a blessing, one can say that it relates back to "Blessed are You, Hashem, Who revives the dead, Who causes the wind to blow...", and it is as if he concluded with this as well (Levush). And it is not relevant to say regarding this that one does not conclude with two themes, for it is all one matter (ibid.). And according to this, this law only applies if immediately when he said "Who revives the dead" he said "Who causes the wind to blow," and similarly regarding "dew and rain" (Eliyah Rabbah and Taz, subsection 12). But it does not imply thus (Taz). And it seems to me that it certainly implies thus, for he is not interrupting between blessing and blessing, and consequently if he remembered at the end of the blessing—it is immediate. (And one should not ask: Why did we not distinguish in section 8 between whether he finished or did not finish? For there it is different, as he mentioned what he should not have mentioned, and must perforce return to the beginning and not mention it, which is not the case when he did not mention what he was required to mention—he should mention it in another place in the blessing.)

It is a great principle that the first three blessings are considered as one, and in any place where one erred in them—he returns to the beginning, whether he is an individual or a congregation. And this is specifically regarding matters that are indispensable, such as the mention of rain in the summer months, or if he did not mention it in the rainy months, or during the Ten Days of Repentance when he did not say "the Holy King," or in the other conclusions of the blessings, such as if he did not say "Shield of Abraham" or did not say "Who revives the dead." But some error in the middle of the blessings where he added a little or subtracted a little—it is not indispensable. And in many places the versions of the prayer are divided (Magen Avraham, subsection 9), and this is not called "changing from the formulation that the sages established." Nevertheless, if he said one of the blessings in a completely short formulation, like the blessings over fruit and mitzvot—it is certainly called "changing," and he must return (ibid.). And one must remain in doubt regarding the blessing of "the Holy G-d" when he concluded in the middle of the year "the Holy King," whether it is a change, or perhaps "the King" is preferable and he has fulfilled his obligation. And from the wording of Rashi in Berakhot (12b), who wrote the reason for "the Holy King" during the Ten Days of Repentance is because during these days He shows His kingship to judge the world, see there, and this is not applicable during the rest of the year. If so, it is like one who speaks lies, and he must return. (And see siman 118, and it requires further study.)

Our teacher, the Beit Yosef, wrote in section 7: In any place where we say "he returns to the blessing in which he erred" – these words apply when he erred inadvertently. But if he did so willfully and intentionally – he returns to the beginning. Thus far his words. And so wrote the Tur in the name of the Avi HaEzri, see there. That is to say: for example, if he said "He causes the rain to descend" during the summer months and had not yet finished the blessing, where we said he returns to the beginning of the blessing – this is in a case of inadvertence and not if done willfully. And so too regarding the middle blessings, the law in a case of error is that he returns to that blessing, or in the final three where he returns to "Retzei" – this is all in a case of inadvertence. But if done willfully, it is as if he did not pray at all, and he returns to the beginning of the prayer. And there is one who raised a difficulty that our teacher, the Beit Yosef, contradicts himself, based on what he wrote in siman 104 that even one who spoke willfully, his law is like one under duress, and we explained this there in section 12 (Bach). However, it is not a difficulty at all: for only regarding one who spoke willfully did he rule so, for he prayed according to its proper form but interrupted with speech, which is not the case here where he did not say a certain matter according to the enactment of the sages willfully – his prayer is entirely an abomination, and he must pray a completely different prayer (and so wrote the Chiddushei Hagahot on the Tur).

If one is in doubt during the summer months whether he said "Who causes the rain to fall" and must repeat [the prayer], or if he did not say it and prayed properly; or if he was in doubt during the winter months whether he failed to say "Who causes the rain to fall" and must repeat [the prayer], or if he said it and prayed properly. This applies in Ashkenaz. However, in Sefarad there is no practical difference during the winter months, for even if he did not say "Who causes the rain to fall"—he said "Who causes the dew to fall" and has fulfilled his obligation through this, as I wrote in section 9. And for all thirty days, he is under the presumption that he did not pray properly, because he is accustomed to saying [the prayer] according to the previous season. After thirty days, he is under the presumption that he said it properly, because he has already become accustomed to it. And so the Yerushalmi ruled in the first chapter of Taanit.

Our teacher wrote in section 9: If on the first day of Pesach one says from "You are mighty" until "Who brings down the dew" ninety times, corresponding to the thirty days that one says it three times each day, and from then on if he does not remember if he mentioned rain—he is under the presumption that he did not mention rain, and he does not need to repeat. Thus far his words. And this is according to the custom of Sefarad. And according to the custom of Ashkenaz, our teacher, the Rema, wrote: And so too for us, if he said until "Who sustains the living" without "Who causes the wind to blow and the rain to fall" of the rainy season. And so too if he said on Shemini Atzeret ninety times from "You are mighty" until "Who brings down the rain," if he is in doubt afterward whether he mentioned it or not—the presumption is that he mentioned it. Thus far his words. And even though in thirty days there are more than ninety prayers due to the Musaf prayers of Shabbat and Rosh Chodesh, nevertheless, the intent of the Yerushalmi which said thirty days refers to ordinary days that have only three prayers. And behold, this law is from the Maharam of Rothenburg, which the Rosh and the Tur cited. And they raised an objection against him: that the fluency in his mouth when he habituates himself for thirty days is not comparable to when he says it ninety times at once. And there are further objections (see Beit Yosef, Bach, Taz, and Magen Avraham). And it seems to me that he found a pretext and relied upon this, for in truth, one who prays properly certainly says it according to its correction. However, many times it is forgotten afterward whether he said it properly or not, and automatically according to the law he must repeat. And in truth, the matter is very difficult, for it is more likely that he said it according to its correction. Therefore he did this, so that he would have a basis to exempt himself according to the law however it may be. And if he is a shaliach tzibbur—he can exempt himself in fifteen days, for he also prayed aloud. But in Maariv there is no repetition, and there are only seventy-five prayers, and he needs five more days, as is understood. ("And Who keeps His faith to those who sleep in the dust [lishne afar]." And there is no shva in the yod, and this is like: "For Your salvation [lishuatkha] I hope, O Hashem.") And in the blessing of "You are holy" there are fourteen words (Tur and Peri Etz Chayim).