(Mishnah): On lightning...

(R. Yirmeyah and R. Ze'ira citing Rav Chisdai): It suffices to bless once every day.

Limitation (R. Yosi): What is the case? It is when they were constant (the clouds did not disperse in between), but if they were interrupted (the clouds dispersed), he blesses on each one.

Source: R. Yosi learns from this [Beraisa]. If one was sitting in a fragrance store the entire day, he blesses only once, but if he entered and left, entered and left, he blesses on each time [that he enters].

R. Acha bar Chanina came and said in the name of Rav Chisda, if they were constant, it suffices to bless once a day. If they were interrupted, he blesses on each one.

If one was sitting in a privy or in the executioner's house (also it has a foul odor) - if he can leave and bless Toch Kedei Dibur (the time to greet someone), he leaves [and blesses]. If not, he does not leave.

Question (R. Yirmeyah): If he was sitting naked in his house, is his house considered like a garment, and he sticks his head out of the window and blesses?

Question: [If it is not - ALEI TAMAR,] if he was sitting naked in a chest, is the chest considered like a garment, and he sticks his head out of the window and blesses?

(Mishnah): On winds one says "blessed is He Whose might fills the world."

Limitation: Our Mishnah is when they are torrential winds, but if they blow calmly, he says 'Baruch Oseh Bereishis.'

(R. Yehoshua ben Chananyah): When wind goes out to the world, Hash-m breaks it on the mountains and weakens it on the hills, and tells it 'be mindful not to harm My creations';

What is the source? "Ki Ru'ach mi'Lefnai Ya'atof." He weakens it, like it says "b'His'atef Alai Ruchi."

Question: Why is all this [weakening] necessary?

Answer (Rav Huna citing R. Acha): "U'Neshamos Ani Asisi" - due to the Neshamos that I made.

(Rav Huna): In three places wind went out abnormally strong, and sought to destroy the entire world - once in the days of Yonah, once in the days of Eliyahu, and once in the days of Iyov;

In the days of Yonah it says "va'Shem Hetil Ru'ach Gedolah. In the days of Iyov it says "v'Hinei Ru'ach Gedolah Ba'ah me'Ever ha'Midbar..."

What is the source in the days of Eliyahu? "V'Hinei Hash-m Over v'Ru'ach Gedolah Chazak Mefarek Harim."

Objection (R. Yudan bar Shalom): We should say that the one in the days of Iyov was for (to punish) him, and the one in the days of Yonah was for him! (What is the source that it sought to destroy the entire world?!)

Conclusion: Only the one in the days of Eliyahu, which was a world wind [sought to destroy the entire world].

"V'Hinei Hash-m Over... v'Achar ha'Ru'ach Ra'ash [Lo va'Ra'ash Hash-m]; v'Achar ha'Ra'ash Esh Lo va'Esh Hash-m."

(Mishnah - R. Yehudah): If one sees the Great Sea, he says "blessed is He Who made the Great Sea", if he sees it sporadically.

How much is sporadically? It is once in 30 days.

Question (Shimon Kamatriya, to R. Chiya bar Ba): Because I am a donkey-driver, and I go to Yerushalayim constantly, must I tear [for seeing the city destroyed]?

Answer (R. Chiya bar Ba): If it is within 30 days [of the last time you saw it], you need not tear. If it is after 30 days, you must tear.

(Rav Huna citing Shimon Kamatriya citing R. Shmuel bar Nachman): "Vi'Yhonason ben Gershom ben Menasheh" - the Nun [in Menasheh] is suspended. If he merits (repents), he is [considered] the son of Moshe. If he does not merit, he is [considered] the son of Menasheh [ben Chizkiyah, an idolater].

Question (Talmidim, to R. Shmuel bar Nachman): [Yehonason] was a priest of idolatry, and he lived so long?! (It says that he and his sons were priests "Ad Yom Gelus ha'Aretz"! - PNEI MOSHE)

Note: R. SHLOMO SIRILIYO says that we find that he was in the days of David, like it says below. Why did he not bring this verse to show that he lived much longer? Perhaps he died young, and his descendants were priests until Gelus ha'Aretz. However, below we learn from this verse that later he returned to sin; R. SHLOMO SIRILIYO explains that it connotes that that he himself was a priest until Gelus ha'Aretz! (Alternatively, had he persisted in his Teshuvah, he would have stopped his sons from being priests of idolatry - PF.)

Answer (R. Shmuel bar Nachman): It is because he was stingy with his idolatry.

Question: How was he stingy with his idolatry?

Answer: If a man came to offer a bull, sheep or kid to idolatry, and said 'appease it for me', [Yehonason] would say 'what will this help you? It does not see nor hear nor eat nor drink nor benefit nor harm nor speak!

The man: Indeed, [you are correct. Even so, I want to appease it.] What will we do?

Note: It seems that due to the awesome Yetzer ha'Ra that there was for idolatry (until Anshei Keneses ha'Gedolah prayed for its removal), even though his head knew that it does nothing, he still craved to serve it.

Yehonason: Go make and bring to me a bowl of fine flour, and prepare on it 10 eggs, and put in front of it, and it will eat from all that comes, and I will appease it for you.

Once the man left, Yehonason would eat them.

One time, an astute (CHAREDIM) man came, and [Yehonason] said so to him. The man said, if it does not help at all, what are you doing here? He said, it is my income.

Once David ha'Melech became king, he sent and brought him. He said, you are the grandson of that Tzadik, and you serve idolatry?!

Yehonason: So I received from my grandfather's house - sell yourself to Avodah Zarah, and do not be in need of [Tzedakah from] people.

David: Chas v'Shalom, [Moshe] did not say so! Rather, sell yourself to an Avodah (job) that is Zarah (foreign) to you (less honorable than you are used to), and do not be in need of people.

Once David saw that Yehonason loves money, he appointed him over [David's] storehouses - "u'Shvu'el ben Gershom ben Moshe Nagid Al ha'Otzaros."

He is called Shvu'el, for he was Shav (returned) to Kel with all his heart and all his might. "Nagid Al ha'Otzaros" - he appointed him over his storehouses.

Question (against R. Shmuel bar Nachman): It says [that he was a priest for idolatry] "Ad Yom Gelus ha'Aretz"!

Answer (R. Shmuel bar Nachman): After David died, Shlomo became king and switched the appointments, and [Yehonason] returned to his initial debacle;

"V'Navi Echad Zaken Yoshev b'Veis Kel" - they say that [this false Navi] was him.

One who sees the sun in its Tekufah (the same position as when it was first put in Shamayim, on Wednesday; this occurs once every 28 years), the moon in its Tekufah or the sky in its clarity, he says Baruch Oseh Bereishis.

(Rav Huna): [He blesses for the sky in its clarity only in winter, after three days [of rain, and then wind dispersed the clouds] - "v'Atah Lo Ra'u Ohr..." (The verse says that they did not see clear light due to clouds, and wind passed and purified them.)

One who sees the moon in its Chidush (after it vanished, and reappeared), he says Baruch Mechadesh Chadashim (Kidush Levanah).

Question: Until when (may one bless)?

Answer #1 (R. Yakov bar Acha citing R. Yosi): It is until it appears like a half bowl (half is lit).

Note: The Bavli brings essentially the first two opinions. The Mechaber (OC 426:4) rules not to bless before seven days. The BACH asks that this is unlike either opinion! The RAMA MI'PIANO (78) explains that the first opinion discusses the earliest one may bless.

Answer #2 (R. Acha and R. Chanina citing R. Yosi): It is until the deficiency is filled (full moon, i.e. all is lit).

Answer #3 (Rabanan of Kisarin): It is until 14 days [of the month - TOLDOS YITZCHAK].

Support (R. Yosi bei R. Bun): This is proper - the deficiency is not filled until 14 days!

Note: The average time between one Molad (when the moon is directly between the earth and sun, and totally invisible) is 29 days, 12 hours and 793/1080 of an hour. Full moon is in the middle of this interval, almost 15 days. Rosh Chodesh is usually the day after the Molad, so the deficiency is filled on the 14th of the month.

Inference: All 14 days, one must bless. (After this, one may not.)

Implied question: In Tefilah (how do we close the middle Brachah of Musaf Rosh Chodesh)?

Answer #1 (R. Yosi bar Nehuriya): 'Mekadesh Yisrael Mechadesh Chadashim.'

Answer #2 (R. Chiya bar Ashi): 'Mekadesh Yisrael v'Roshei Chadashim.'

(Shmuel): He must say [in Musaf] 'v'Hasienu [Es Birkas Mo'adecha...]'

(Rav): He must mention Zman ('v'Titen Lanu Es Yom Rosh ha'Chodesh ha'Zeh...)

(R. Hoshayah - Beraisa): [We bless on the sun and moon in their Tekufah, for it says] "v'Hayu l'Osos ul'Mo'adim ul'Yamim v'Shanim."

Question: One who passes among graves, what does he say?

Answer #1: Baruch Atah Hash-m Mechaye ha'Mesim.

Answer #2 (R. Chiya citing R. Yochanan): Baruch Ne'eman bi'Dvaro u'Mechaye ha'Mesim.

Answer #3 (R. Chiya citing R. Yochanan): Ha'Yode'a Mishparchem Hu Ye'orer Eschem Hu Yegaleh Es he'Afar me'Al Eineichem Baruch Atah Hash-m Mechaye ha'Mesim. (This is a second version of what R. Chiya said in the name of R. Yochanan - OHR YAKOV.)

Answer #4 (R. Zeira citing R. Chanina): Asher Yatzar Eschem ba'Din v'Chilkel Eschem ba'Din v'Silek Eschem ba'Din v'Asid Lehachayoschem ba'Din ha'Yode'a Mishparchem Hu Yegaleh Afar me'Eineichem Baruch Mechaye ha'Mesim.

Limitation: This is for dead Yisraelim. For dead Nochrim, he says "Bushah Imchem Me'od Chafrah Yoldatchem..."

If one sees a rainbow, he says Baruch Atah Hash-m Zocher ha'Bris.

(R. Chiya citing R. Yochanan): He says Ne'eman bi'Vriso v'Zocher ha'Bris.

(R. Chizkiyah citing R. Yirmeyah): All the days of R. Shimon ben Yochai, a rainbow was not seen in a cloud. (His merit sufficed that the world not be destroyed.)

(R. Chizkiyah citing R. Yirmeyah): So R. Shimon ben Yochai used to say - 'valley, valley, be filled with gold Dinarim', and it would be filled. (Shmos Rabah 52 - one of his Talmidim engaged in business and became rich, and others envied him. R. Shimon filled the valley with gold coins, and told them that they may take - but they take their world to come.)

(R. Chizkiyah citing R. Yirmeyah): So R. Shimon ben Yochai used to say - 'I saw Bnei Olam ha'Ba, and they are few. If they are 30, I and my son are among them. If they are two, they are me and my son.

Note: He cannot refer to people with a share in Olam ha'Ba, for all Yisrael have a share (Mishnah Sanhedrin 10:1), with limited exceptions, and some say (Sanhedrin 104b) that even the exceptions listed have a share! ALEI TAMAR - he refers to people with no connection to this world.

(R. Chizkiyah citing R. Yirmeyah): So R. Shimon ben Yochai used to say - 'let Avraham come and draw close [to Hash-m, i.e. atone for everyone] from his time until my time, and I will draw close [everyone] from my time until the end of all generations';

And if not (his merit does not suffice), AChiya ha'Shiloni will join with me, and I will draw the entire nation close.

Question: Why did [the Mishnah] put good tidings next to rain?

Answer (R. BeraChiya citing R. Levi): It is due to "Mayim Karim Al Nefesh Ayeifah u'Shemu'ah Tovah me'Eretz Merchak."

Question: How much rain must fall and one is obligated to bless?

Answer #1 (R. Chiya citing R. Yochanan): Initially (at the time of the first rainfall), it is Kedei Revi'ah (this will be explained later). At the end (the time of the second rainfall), it is enough to rinse the face [of the ground].

Answer #2 (R. Yanai citing R. Yishmael citing Reish Lakish): Initially, it is Kedei Revi'ah. At the end, it is enough to soak the cork (of a barrel).

Question: Is a cork soaked?! (People do not leave corked barrels outside!)

Answer: Rather, we view it as if it were [outside, and it would be] soaked.

Answer #3 (R. Yosi citing R. Yehudah, and R. Yonah and R. Yehudah citing Shmuel): Initially, it is Kedei Revi'ah. At the end, it is any amount.

Rebuttal (R. Yosi citing R. Ze'ira): It was said [that any amount suffices] to cease a fast (due to lack of rain, but not for Brachah).

R. Chizkiyah, R. Tanchum and Rav Ada bar Avimi were sitting. R. Tanchum asked Rav Ada bar Avimi, is it not reasonable that it was said regarding Brachah? He said, yes.

R. Chizkiyah asked Rav Ada bar Avimi, is it not reasonable that it was said to cease a fast? He said, yes.

R. Chizkiyah (to Rav Ada): Why did you tell R. Tanchum 'yes' (it was said regarding Brachah)?

Rav Ada: That is like the opinion of my Rebbi.

R. Mana asked R. Chizkiyah, who is [Rav Ada's] Rebbi? He said, it is R. Ze'ira.

Question (R. Mana): We said that R. Yosi cited R. Ze'ira to say that it was said to cease a fast!

(R. Yehudah bar Yechezkel): My father blessed on rainfall 'Yisgadel v'Yiskadesh v'Yisbarach v'Yisromam Shimcha Malkeinu for every drop that You send down to us, that You separate one from another';

It says "Ki Yegara Nitfei Mayim Yazoku Matar l'Edo" - he withholds one from another (for if two drops would come from the same cavity, they would make the ground muddy and unable to bear fruit - Bava Basra 16a. Yegara refers to withholding,) like it says "v'Nigra me'Erkecha." (We explained this like R. SHLOMO SIRILIYO.)

(R. Yudan): Not only this, rather, further, He brings down [rain] by measure - "u'Mayim Tiken b'Midah."

R. Yosah bar Yakov went to visit R. Yudan Migdalya (who was sick). When he was there, rain came. He heard [R. Yudan] say 'millions and hundreds of millions we must thank Your name, our king, for every drop that You bring down to us, that You bestow good to the liable.'

[R. Yosah] asked, what is your source to bless so? He said, so R. Simon used to bless on rainfall.

Question: How much rain must fall, and it is the Shi'ur of Revi'ah?

Answer #1: It is to fill a furrow made by plowing tools, [i.e. a depth of] three Tefachim. R. Meir says so;

R. Yehudah says, in the first [Revi'ah] it is a Tefach, in the second it is two Tefachim, and in the third it is three Tefachim.

(Beraisa - R. Shimon ben Elazar): No Tefach [of rain] descends from above that the land does not raise two Tefachim [of water from the Tehom] corresponding to it;

What is the source of this? "Tehom El Tehom Korei l'Kol Tzinorecha."

(R. Levi): The upper water is male, and the lower water is female. What is the source? "Tiftach Eretz va'Yifru Yesha." Tiftach Eretz - the land will open like a female, who opens in front of a male. Va'Yifru Yesha - this is Peru u'Rvu.

"U'Tzedakah Tatzmi'ach" - this is rain falling. "Ani Hash-m Barasiv" - I created it for the fixing and settlement of the world.

(R. Acha, and some teach it in the name of R. Shimon ben Gamliel): Why is it called Revi'ah? It is Rove'a the land (enables it to beget Peros).

(R. Chaninah bar Yaka citing Rav Yehudah): Roots of wheat break through the land 50 Amos. Soft roots of fig trees break through [land as hard as] rock.

(Beraisa - R. Shimon ben Elazar): Only the surface of the land drinks.

Question: If so, what do roots of carob and sycamore trees (they are very deep) do (to absorb water)?

Answer (R. Chaninah): Once every 30 days, [water from] the depth rises and waters them. What is the source? "Ani Hash-m Notzrah li'Rega'im Ashkenah."

(R. Ze'ira - Beraisa): If one sees deflation come to the world, or satiation come to the world, or a river supplies [the needs of] a city, he says "Baruch ha'Tov veha'Metiv";

If they told him that his father died, he says "Baruch Dayan ha'Emes". If he died and bequeathed to him, he says [also] Baruch ha'Tov veha'Metiv.