Commentary for Moed Kattan 3:2

ר' אלעזר בן עזריה אומר אין עושין את האמה בתחילה במועד ובשביעית וחכ"א עושין את האמה בתחילה בשביעית ומתקני' את המקולקלות במועד ומתקנין את קילקולי המים שברשות הרבים וחוטטין אותן ומתקני' את הדרכים ואת הרחובות ואת מקוות המים ועושין כל צורכי הרבים ומציינין על הקברות ויוצאין אף על הכלאים:

What has been said about the stars, applies to those which are not generally seen until nightfall; for, no note is taken of those which appear before the day is terminated. Therefore, R. Yosse bar R. Aboon says: It means three stars not counting, R. Jacob from Darom (south) says: One star indicates that it is still day; but two stars certainly show that it is night. Is there any doubt of this? No; the doubt can only exist between the stars visible by day, and the other stars. With regard to this, we are taught that it is still day as long as the sky is red towards the east; SIGN OF [GOD'S] ANGER3 WHY MAKE MENTION OF IT? THEREUPON R. ELIEZER SAID TO HIM: I ALSO DID NOT SAY TO PRAY4 BUT TO MAKE MENTION [IN THE WORD] ‘HE CAUSETH THE WIND TO BLOW AND THE RAIN TO FALL’5 -IN ITS DUE SEASON. HE [R. JOSHUA] REPLIED TO HIM: IF THAT IS SO ONE SHOULD AT ALL TIMES MAKE MENTION OF IT. WE PRAY FOR RAIN ONLY CLOSE TO THE RAINY SEASON. R. JUDAH SAYS: THE LAST TO STEP BEFORE THE ARK6 ON THE LAST DAY OF THE FEAST MAKES MENTION, THE FIRST DOES NOT; ON THE FIRST DAY OF PASSOVER THE FIRST MAKES MENTION, THE LAST DOES NOT. GEMARA. What has the Tanna [in mind] when he teaches WHEN etc.?7 -The Tanna refers to [a Mishnah] elsewhere which teaches: We make mention of the Power of Rain in the [benediction of] the Revival of the Dead,8 and we pray for [rain] in the Benediction of the Years9 and [we insert] the Habdulah10 in [the benediction] ‘Thou favourest man with knowledge’.11 [With that passage in mind] the Tanna now teaches: When do we [begin] to make mention of the Power of Rain? Would it not have been more appropriate to teach it there, why did he leave it until now? — [Say] rather, because the Tanna had just completed [learning the Tractate] Rosh Hashanah12 where we have learnt: And on the Feast [the world] is judged through water. And, [as there] he taught: ‘And on the Feast [the world] is judged through water,’ therefore there he teaches: When do we [begin] to make mention of the Power of Rain. But let him teach: When do we [begin] to make mention of Rain: why, the Power of Rain?-R. Johanan said: Because Rain comes down by the Power [of God], as it is said, Who doeth great things und unsearchable, marvellous things without number.13 And it is [further] written, Who giveth rain upon the earth, and sendeth waters upon the fields.14 Where [in these verses is this idea] implied? — Rabbah b. Shila replied: It is derived from the analogous use of the word heker in verses treating of Creation. Here it is written, ‘Who doeth great things and unsearchable’. And there it is written, ‘Hast thou not known? hast thou not heard that the everlasting God, The Lord, the Creator of the ends of the earth, fainteth not, neither is weary? His discernment is past searching out.15 And [of Creation] it is [also] written, Who by Thy strength settest fast the mountains, Who art girded about with might.16 Whence do we know that mention of Rain is to be made in the Prayer?17 - It has been taught: To love the Lord your God and to serve Him with all your heart.18 What is Service of Heart? You must needs say, Prayer. And the verse following reads, That I will give the rain of your land in its season, the former rain and the latter rain.19 R. Johanan said: Three keys the Holy One blessed be He has retained in His own hands and not entrusted to the hand of any messenger, namely, the Key of Rain, the Key of Childbirth, and the Key of the Revival of the Dead. The Key of Rain, for It is written, The Lord will open unto thee His good treasure, the heaven to give the rain of thy land in its season,20 The Key of Childbirth, for it is written, And God remembered Rachel, and God hearkened

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