(Mishnah): [In winter] we mention the might of rain in Techiyas ha'Mesim (the second Brachah). We request rain in Birkas ha'Shanim.

[On Motza'ei Shabbos or Motza'ei Yom Tov] we say Havdalah in Chonen ha'Da'as;

R. Akiva says, it is [a blessing by itself,] the fourth blessing;

R. Eliezer says, [one says it] in Modim.

(Gemara): Just like Techiyas ha'Mesim is life for the world, so rainfall is life for the world.

(R. Chiya bar Aba): We learn this from "Yechayeinu mi'Yomayim ba'Yom ha'Shelishi Yekimenu v'Nichyeh Lefanav; V'Ned'ah Nirdefah Lada'as Es Hash-m k'Shachar Nachon Motza'o."

It says "va'Yomer Eliyahu ha'Tishbi mi'Toshvei Gil'ad El Achav Chai Elokei Yisrael Asher Amadti Lefanav Im Yihyeh ha'Shanim ha'Eleh Tal u'Matar Ki Im l'Fi Devari";

(R. BeraChiya): R. Yosah and Rabanan argued about this. One said that both regarding dew and rain, [Hash-m] heeded him (withheld them), and the other said that He heeded him about rain, but did not heed him about dew.

The one who said that He heeded him about rain, but did not heed him about dew, learns from "Lech Hera'eh El Achav v'Etnah Matar..." (He did not mention dew, for it was not withheld.)

Question: The one who said that He heeded him both about dew and about rain, when was the vow about dew permitted?

Answer #1 (R. Tanchum Edrayah): He holds that a vow that was partially permitted is totally permitted.

Answer #2: [The vow about dew was permitted in the episode] with the Tzarfis' son - "va'Yikra El Hash-m va'Yomer Hash-m Elokai..." (also the widow with whom I dwelled, You did evil to kill her son?!)

(R. Yudah ben Pazi): [A parable for this is] one who stole the doctor's bag. When he was leaving, his son got wounded. He returned to him and said "my master the doctor - heal my son!" He said, return my bag, for all kinds of cures are in it, and I will heal your son;

So Hash-m said to Eliyahu - go permit the vow of dew, for the dead rise only through dews, and I will revive the Tzarfis' son.

What is the source that the dead rise only through dews? It says "Yichyu Mesecha Nivlasi Yekumun Hakitzu v'Ranenu Shochnei Afar Ki Tal Oros Talcha v'Eretz Refa'im Tapil."

(R. Tanchum Edraya): [The end of the verse, v'Eretz Refa'im Tapil, means that] the land will expel [the dead] deposited in it.

(R. Yakov of the village Chanan, citing Reish Lakish): When Avraham their ancestor did My will, I swore to him that I will never withhold dew from his children;

What is the source? It says "Lecha Tal Yaldusecha", and after this it says "Nishba Hash-m v'Lo Yinachem."

(R. Yudah bar Pazi): Did I (Hash-m) give it to their father as a Matanas Shechiv Mera [from which one can retract]?! I gave an [absolute] gift to him - "va'Yiten Lecha ha'Elokim mi'Tal ha'Shamayim!" (We explained this based on MAHARA FULDA and OHR YAKOV.)

(R. Shmuel bar Nachmani): At a time when Yisrael come to Aveiros and bad deeds, and rain is withheld, they bring a Chacham like R. Yosi ha'Gelili and he petitions for them, and [immediately] rain falls. However, dew does not descend in the merit of [any] creation.

What is the source? "[K'Tal me'Es Hash-m ki'Revivim Alei Esev Asher Lo Yikaveh l'Ish v'Lo Yeyachel li'Vnei Adam" (i.e. it is not even due to a person's Tefilah).

(R. Ze'ira citing R. Chanina): If one was in [the days when one must mention] rain, and he mentioned dew, we do not return him (tell him to pray again). In [the days when one must mention] dew, and he mentioned rain, we return him.

Question (Beraisa): Chachamim did not obligate mentioning dew and wind. If he wants to mention, he mentions. (Why do we return him if he mentioned rain, and not dew?)

Answer: One who curses (mentions rain at a time when it is harmful) is unlike one who does not pray [for rain] and does not curse.

Question: [R. Ze'irah taught that in the days of] rain, if he mentioned dew, we do not return him. A Beraisa teaches that if he did not request [rain] in Birkas ha'Shanim, or did not mention Gevurah of rain in Techiyas ha'Mesim, we return him!

Answer: [The Beraisa] discusses when he did not mention dew, and not rain.

(R. Ze'ira citing R. Chunah): If one did not request [rain] in Birkas ha'Shanim, he says it in Shome'a Tefilah. Similarly, if he did not mention Gevurah of rain in Techiyas ha'Mesim, he says it in Shome'a Tefilah;

Request, which is amidst a pressing need, [if one omitted it, it suffices to say it] in Shome'a Tefilah. Mention, which is amidst comfort, all the more so!

Question (Beraisa): If one did not request [rain] in Birkas ha'Shanim, or did not mention Gevurah of rain in Techiyas ha'Mesim, we make him return!

Answer (Rav Avdimi, the brother of R. Yosi): That is when he did not say it in Shome'a Tefilah.

Question: [If he did not say it in Shome'a Tefilah,] to where does he return?

Answer: It should be like R. Shimon bar Ba said in the name of R. Yochanan - on Rosh Chodesh, if one [omitted Ya'aleh v'Yavo and] uprooted his feet (stepped back), he returns to the beginning, and if not (he did not step back), he returns to Avodah (Birkas Retzei);

Here, if he uprooted his feet, he returns to the beginning, and if not, he returns to Shome'a Tefilah.

In Ninveh, they needed to make a fast [due to lack of rain] after Pesach. They came and asked Rebbi. He told them "go do so, just do not change the formula of Tefilah."

Question: Where do they say (request rain)?

Answer #1: R. Yirmeyah thought to say in Shome'a Tefilah.

Objection (R. Yosi): Didn't R. Ze'ira say in the name of R. Chunah that if one did not request in Birkas ha'Shanim, or he did not mention Gevurah of rain in Techiyas ha'Mesim, he says it in Shome'a Tefilah (i.e. this is only when he should have requested in Birkas ha'Shanim) and Rebbi said "go do so, just do not change the formula of Tefilah" (you may not request in Birkas ha'Shanim in summer! - MAHARA FULDA. I.e. therefore you may not say it in Shome'a Tefilah.)

Question: According to R. Yosi, where does he say it?

Answer #2: [The Shali'ach Tzibur] says it in the six Brachos that he adds [on a fast].

Question: This is for a Tzibur, which has six [added Brachos]. An individual, who does not have six [added Brachos, where does he say it]?

Answer (and defense of Answer #1 - R. Chinena): Didn't R. Ze'irah say in the name of R. Chunah that an individual requests his needs in Shome'a Tefilah? This is his needs!

(Mishnah): We say Havdalah in Chonen ha'Da'as;

Question (Shimon bar Va, to R. Yochanan): Something that applies constantly, how can Chachamim argue about it?!

Answer (R. Yochanan): Since [Havdalah] was [enacted] primarily over a cup [of wine, and later enacted to say it in Tefilah], they forgot [where it is said] in Tefilah.

Inference: [R. Yochanan's] words show that it was [enacted] primarily over a cup.

(R. Yakov bar Idi citing R. Yitzchak Ruba): If one said it over a cup [before praying], he says it in Tefilah. [We say it over a cup] in order to merit the children (so they will hear it. We explained this like CHAREDIM.)

Inference: His words show that it was [enacted] primarily in Tefilah.

(R. Ze'ira citing Rav Yehudah citing Shmuel): If one said it over a cup, he says it in Tefilah. If one said it in Tefilah, he says it over a cup.

Inference: His words show that it was [enacted] primarily here (over a cup) and here (in Tefilah).

(Mishnah - R. Eliezer): He says it in Modim.

(R. Yochanan citing Rebbi): We lean [to rule] like R. Eliezer when Yom Tov falls on Motza'ei Shabbos [and he says Havdalah] immediately (i.e. on Motza'ei Shabbos).

(R. Yitzchak Rabah citing Rebbi): The Halachah follows R. Eliezer when Yom Tov falls on Motza'ei Shabbos.

(R. Yitzchak bar Nachman citing R. Chanina ben Gamliel): The Halachah follows R. Eliezer always.

Support (R. Avahu citing R. Elazar): The Halachah follows R. Eliezer always.

(R. Yakov bar Acha): These are not two [independent] teachings. Rather, R. Yitzchak bar Nachman and R. Elazar both cited R. Chanina ben Gamliel to say that the Halachah follows R. Eliezer always. (CHAREDIM)

(Beraisa): [One says] Havdalah in Chonen ha'Da'as. Chachamim say so. R. Akiva says, he says it for the fourth Brachah by itself.

(R. Yakov bar Acha citing Shmuel): He says it for the fourth Brachah.

(R. Yudan): He says the text of the Brachah (Chonen ha'Da'as), and afterwards Havdalah (in a separate Brachah);

This is like Rebbi, for Rebbi said, I am astounded. How were [Chachamim] Mevatel Chonen ha'Da'as on Shabbos?! If there is no understanding, how can there be Tefilah?! And here, if there is no understanding, how can there be Havdalah?! (Therefore, we say Chonen ha'Da'as before Havdalah - MAHARA FULDA.)

(R. Yitzchak b'Ribi Elazar): He says Havdalah, and afterwards the text of the Brachah (Chonen ha'Da'as, for one may not request his needs before Havdalah, like it says below - CHAREDIM).

Inference (R. Eliezer ben Antigonus citing R. Elazar citing R. Yanai): This teaches that it is forbidden to do Melachah until he makes Havdalah, and similarly, one may not request his needs until he does Havdalah. (We explained this like Gra, OC 294:1)

(R. Elazar bar Hoshayah): This is provided that he does not say less than three divisions [that Hash-m makes].

(R. Yochanan): They said that one who says few [divisions] may not say less than three, and one who says many may not say more than seven divisions.

(Levi): They must be divisions said in the Torah.

(Nachum b'Ribi Simai, citing his father): Even one Havdalah [suffices].

(R. Avahu): He must close with Havdalah.

Question (R. Mana): If so, even if he began with 'He separates between Kodesh and Chol', he must close with 'He separates between Kodesh and Chol'!

Answer (R. Yosi bei R. Bun): (Indeed, he does!) Is this not among [long] Brachos begin with Baruch and close with Baruch?! (TOLDOS YITZCHAK)

(R. Ze'ira citing R. Elazar bar Antigonus b'Ribi citing R. Yanai citing R. Yudah b'Ribi): If he did not do Havdalah on Motza'ei Shabbos, he does Havdalah even on Thursday.

Limitation: This refers to Mavdil Bein Kodesh l'Chol, but Borei Me'orei ha'Esh he says immediately (only on Motza'ei Shabbos, for this is when light was created).

(R. Ze'ira citing R. Yehudah and R. Aba citing Aba bar Yirmeyah): Even Yom Tov that fell in the middle of Shabbos, he says '[divides between] the seventh day and the six days of action.'

Question (R. Ze'ira, to R. Yehudah): Are there six days of action in front of him?! (Shabbos will come before that!)

Answer (R. Yehudah): Is there Tum'ah and Taharah in front of him?! (Even though there is not, he mentions divisions. Likewise, he mentions the above division, even though six days of action do not follow.)

(R. Yirmeyah citing R. Ze'ira citing R. Chiya bar Ashi): He must say 'bring upon us the six days of action coming to greet us for Shalom.'

R. Aba adds "and cause us to hear in these [six coming days] Sason and Simchah.'

R. Chizkiyah citing R. Yirmeyah [adds] "give us deeper understanding, and teach us."

(R. Chizkiyah citing R. Yirmeyah): Those who answer Amen [to Havdalah] must look at the cup, and at the lamp.

(R. Chizkiyah citing R. Yirmeyah): The four Minim taken with [and including] the Lulav, they are taken the way they grow (e.g. the stem of the Esrog faces down).

(Mishnah): If one says "Your mercy reaches even to a bird's nest (therefore, You commanded us to send away the mother before taking her young)," or "Your name will be mentioned for good [deeds that You do]," or "Modim Modim (we thank You, we thank You)," we silence him.

If the Shali'ach Tzibur errs, someone else takes his place. The latter should not decline to do so at this time.

From where does [the latter] begin? It is from the beginning of the blessing in which [the first] erred.

(Gemara - R. Pinchas citing R. Simon): [We silence one who says "Your mercy reaches even to a bird's nest], for he is like one who complains about Hash-m's Midos - Your mercy extends to a bird's nest, but Your mercy does not extend to me!

(R. Yosi citing R. Simon): It is as if he puts a limit on Hash-m's Midos - Your mercy extends until a bird's nest [but no further].

Some taught that the text of the Mishnah says "Al" (on), and some taught that the text says "Ad" (until). The one whose text says "Al", this supports R. Pinchas. The one whose text says "Ad", this supports R. Yosi.

(R. Yosi bei R. Bun): [Those who say 'Your mercy extends to a bird's nest'] do not do properly, for they connote that Hash-m's Midos [and Mitzvos] are mercy. (Really, they are decrees above our understanding);

Those who translate [Shor Oh Seh Oso v'Es Beno...] "My nation Bnei Yisrael, just like We are merciful in Shamayim, so you should be merciful on the land. A cow or ewe, do not slaughter both it and its child on one day" - [those who translate so] do not do properly, for they connote that Hash-m's Midos are mercy. (ALEI TAMAR - Targum Yonason ben Uzi'el (a Talmid of Hillel) says like this. R. Yosi bei R. Bun would not disagree! This supports Sefer ha'Itim, who says that translators used to add Midrashim to the Targum, and they became incorporated into the Targum. I (PF) answer like Maharsha infers from Megilah 3a, that Yonason did not translate the Torah. It was mistakenly attributed to him.)

(Mishnah): [If one says] 'Modim, Modim', we silence him.

(R. Shmuel bar Rav Yitzchak): This is based on "Ki Yisacher Pi Dovrei Shaker."

Limitation: This is only [if he says so] b'Tzibur, but if he is alone, it is supplication (he may say it).

(Mishnah): If the Shali'ach Tzibur errs... [another replaces him, and begins from the beginning of the blessing in which the first erred].

(R. Yosi ben Chaninah citing R. Chananyah ben Gamliel): If he erred in the first three Brachos, he returns to the beginning [of the Tefilah].

(Ada bar bar Chanah citing Geneivah citing Rav): If he erred in the last three Brachos, he returns to Avodah (the first of the last three Brachos).

(R. Chelbo citing R. Chunah citing Rav): If he erred in the first three Brachos, he returns to the beginning. [If he erred] in the last three Brachos, he returns to Avodah;

If he erred and does not know where he erred, he returns to the place that is clear to him [that he said it, and he says from there].

R. Acha and R. Yudah bar Pazi were sitting in a Beis ha'Keneses. [A Shali'ach Tzibur] passed in front of the Aron, and omitted a Brachah. They went and asked R. Simon;

(R. Simon citing Reish Lakish): If a Shali'ach Tzibur omitted [even] two or three Brachos we do not make him return.

Question: We find a Beraisa that argues! For anything, we do not make him return, except for one who did not say Mechayeh Mesim, Machni'a Zedim or Boneh Yerushalayim; I say that he is a heretic (therefore he omitted it).

Shmuel ha'Katan passed in front of the Aron, and omitted Machni'a Zedim. Afterwards, he started to think about it and remember it. They told him, Chachamim did not assess you (that you omitted it due to heresy).

(R. Yakov bar Acha citing R. Shimon bar Aba citing R. Elazar): If one has a Safek whether he mentioned [Ya'aleh v'Yavo on] Rosh Chodesh, or did not mention it, we return him.

Question: To where does he return?

Answer (Shimon bar Va citing R. Yochanan): If he uprooted his feet (stepped back at the end of Tefilah), he returns to the beginning. If not, he returns to Avodah (Birkas Retzei);

(R. Yudah ben Pazi): If he diverted his mind (from making more supplications), it is as if he uprooted his feet. These who make supplications, it is a question [whether or not it is as if he uprooted his feet];

And here, if he uprooted his feet, he returns to the beginning. If not, he returns to Shome'a Tefilah.

(R. Aba brei d'R. Chiya bar Aba citing R. Yochanan): If one was reading in the Torah and became silent, the one who stands in place of him begins from where the first began [and blesses];

If you would say [that he begins] from where he stopped [and the latter does not bless], the first [verses], there was a Brachah before them, but no Brachah after them, and the last [verses], there was a Brachah after them, but no Brachah before them;

It says "Toras Hash-m Temimah" - all of it must be complete! (This is after they enacted that everyone bless before and after.)

(Beraisa): Two may not read in the Torah and one translates.

Explanation #1 (R. Zeirah): This is due to the Brachah. (Two may not bless on one Keri'ah, and if only one may bless, they will quarrel about who will bless - TOLDOS YITZCHAK.)

Objection: A Beraisa teaches that two may not translate and one reads [in the Torah]. Can you say that this is due to the Brachah?! (There is no Brachah for Targum!)

Explanation #2: Rather, it is because two voices do not enter one ear (one cannot hear them).

Contradiction (Beraisa): Two may read in the Torah, but two may not read the Haftorah in the Navi.

Resolution (R. Ula): More than one may read in the Torah (one after the other). More than one may not read in the Navi. (Rather, one reads the entire Haftorah - HA'GAON RAV C. KANIEVSKY, SHLITA.)

(R. Yehoshua of the south): Three things, much or a little is bad, and an intermediate amount is good - Se'or (sourdough), salt and refusal.

[If one is asked to be Shali'ach Tzibur], initially he refuses. The second time, he shows that he is wavering. The third time, he runs and comes [in front of the Aron].

R. Chunah was sitting in a Beis ha'Keneses. The overseer [of the Beis ha'Keneses] pressured a man to ascend [to be Shali'ach Tzibur], and he did not accept.

In the end, he came in front of R. Elazar, and said 'may Rebbi not be angry with me. Because I was not [sufficiently] awake, I did not ascend.'

R. Elazar: I am not angry with you, rather, with the one who pressured [you]!

Betitai (a Shali'ach Tzibur) became silent in [Kedushah of Yotzer Ohr, where it mentions] the Ofanim. They asked R. Avun;

(R. Avun citing Reish Lakish): The one who passes [in front of the Aron] in place of him, he begins where [the first] stopped.

Question: Our Mishnah says 'from the beginning of the Brachah in which the first erred'!

Answer (R. Avun): Since you answered [Kadosh, Kadosh..., i.e. the first part of] Kedushah, it is like [starting] at the beginning of the Brachah.