Explanation: He said that he mentions on the second day. There are six days of mention. If so, Nisuch ha'Mayim is only six days.

Rashi's opinion: If the Netiyos (young trees) are spread among a Beis Se'ah, one may plow the entire Beis Se'ah for them, for every Netiyah nurtures;

This is only the Beis Se'ah was needed for them. One may plow until Rosh Hashanah of Shevi'is. This is preservation of trees, which is permitted;

More than a Beis Se'ah, one may plow only what is needed for them. Since they are spread over more than a Beis Se'ah, they will endure;

Rhetorical question: If they are in a smaller area, for what are they destined? They are destined to be uprooted.

Distinction: Only for Netiyos, one may plow for them until Rosh Hashanah. For mature trees, the Torah forbids all of Elul. Mid'Rabanan we enacted to forbid from Pesach or Shavu'os;

In a grain field, we permit until Pesach. After Pesach is forbidden. In a tree field, we permit until Shavu'os. After Shavu'os is forbidden.

Explanation: [Ten young trees,] circling around the Mizbe'ach [while holding willow branches] and Nisuch ha'Mayim are all traditions from Moshe from Sinai.

Explanation: He is called "from Toshvei Gil'ad" because Yisrael killed the people of Yavesh Gil'ad due to the episode with Pilegesh b'Giv'ah, and only a few people remained from the Meyushavim (proper residents);

The rest were from the Asafsuf (Erev Rav, or lower caste). Therefore, [the verse] testifies that he was from the Toshavim.

Source: I heard so from Mahari Truti in the name of Ri ben ha'Rav Yitzchak of Mal'on.

Explanation: [Chachamim did not obligate mentioning dew and winds, i.e.] Mashiv ha'Ru'ach u'Morid ha'Tal...

Therefore, there is no problem saying Morid ha'Tal, even in summer, even though he does not say Morid ha'Geshem.

Pesak: This is the Halachah. If he said in winter only Morid ha'Geshem, and skipped Mashiv ha'Ru'ach u'Morid ha'Tal, we do not tell him to return.

Explanation #1: This is why when Gid'on [requested a sign that he will win, and] said "on the ground will be dew, and on the Gizah (shorn wool) will be dry", it says "va'Ya'as Ken", but when he said "on the ground will be dry, and on the Gizah will be dew", it says "va'Yhi Chen";

I.e. there was dew on the Gizah, but it does not say "va'Ya'as Ken." This connotes that there was dew on the ground, for dew is not withheld. Until here is from my text.

Explanation #2: I also found when they said "on all the ground will be dew", it says "va'Ya'as Elokim Ken", but when he said "only on the Gizah will be dew, but on the ground will be dry", it says "va'Yhi Chen", and it does not mention Hash-m Yisbarach.

I explain that Hash-m does not mention His name on bad things. For the entire ground to be dry was bad for all the inhabitants;

It says "b'Chol Makom Asher Azkir Es Shemi Avo Elecha u'Berachitcha" (Hash-m mentions His name only for Berachah).

However, when it says "on all the ground will be dew", it says va'Ya'as Elokim.

Support #1: We similarly find "va'Yikra Elokim la'Or Yom vela'Choshech Kara Laylah." Regarding darkness, it does not mention Hash-m Yisbarach.

Support #2: Regarding the last five of the 10 utterances, starting with "Lo Sirtzach", Hash-m Yisbarach did not mention [His name]. There is one reason for all of these;

A parable for this is a king who built a nice dwelling, and did not refrain from portraying his emblem in front of all rooms of the house, except for the privy, which is the place of filth.

Pesak: However, [in summer,] if he skipped and did not say rain or dew, Ein Machazirin Oso (he does not return to say it).

Pesak: In winter, if he did not say Meshiv ha'Ru'ach, Ein Machazirin Oso.

If he did not say Morid ha'Geshem, Machazirin Oso. However, if he said Morid ha'Tal in winter, Ein Machazirin Oso.

Pesak: If it is a Safek whether or not he mentioned, if he does not remember that he said anything:

In winter, all 30 days [from when we began mentioning], the Chazakah is that he says what he was used to saying, so Machazirin Oso due to Safek all 30 days;

Similarly, regarding saying "Zachreinu [l'Chayim...]", Mi Kamocha [Av ha'Rachaman...] and Kesov l'Chayim..., which we say from Rosh Hashanah until Yom Kipur, Machazirin Oso due to Safek.

Note: The Ya'avetz points out that the Halachah does not follow this. Tosfos (Berachos 12b DH v'Hilchesa) brings that Rabbeinu Yehudah says that one returns for all of these, but concludes that R. Chananel brought a proof that he does not return. We do hold that if he did not yet finish the Berachah, Machazirin Oso.

Citation (Yerushalmi, in the name of R. Chanina): If he needed to mention rain, and he mentioned dew, Ein Machazirin Oso. [If he needed to mention] dew, and he mentioned rain, Machazirin Oso.

Citation (cont.) Question (Beraisa): Chachamim did not obligate mentioning dew and wind. If he wants to mention, he may.

Citation (cont.) Answer: One who prays and is Meikal (curses) is unlike one who does not pray and is not Meikal.

Explanation (Rabbeinu Nesan'el): It is better than not to mention rain or dew than to mention rain, for rain is a Siman of a curse in summer.

Citation (cont.): If he needed to mention dew, and he did not mention dew or rain, Ein Machazirin Oso.

Observation: The law is opposite regarding Morid ha'Geshem. The Yerushalmi says that if he needed to mention rain, and he mentioned dew, Ein Machazirin Oso.

Citation (cont.) Question (Beraisa): If one did not request in Birkos ha'Shahim, or did not say Gevuros Geshamim, Machazirin [Oso].

Citation (cont.) Answer: That is when he did not mention at all, not dew or rain.

Inference (Rabbeinu Meir): One should not say Meshiv ha'Ru'ach in summer, for R. Chanina said that if one did so, Ein Machazirin Oso. This implies that l'Chatchilah, one should not say it.

Counsel (Ri, in the name of Or Zaru'a): One should always say Morid ha'Tal, both in summer and winter, so he will never have a Safek whether or not he said.

Pesak: If one did not mention in [Birkas] Gevuros, he mentions in Shome'a Tefilah.

Source (Yerushalmi): Request, which is mi'Dochak (due to great need), one can say it in Shome'a Tefilah [to compensate]. Mention, which is Meruvach (not due to need), all the more so [one can say it in Shome'a Tefilah]!

Just like one [can] request in Shome'a Tefilah, he [can] mention in Shome'a Tefilah. Even if he remembered [his omission] before Shome'a Tefilah, he does not say it until he reaches Shome'a Tefilah.

Pesak: If one did not say it in Shome'a Tefilah, if he remembered before uprooting his legs (stepping back at the end of Tefilah), he returns to Shome'a Tefilah;

If not (rather, he remembered after uprooting his legs), he returns to the beginning of Tefilah.

This is whether he omitted Morid ha'Geshem or Ten Tal u'Matar. This ruling is correct.

Distinction: This refers to an individual. Rabbeinu Yehudah rules that a Shali'ach Tzibur does not return;

We return a Shali'ach Tzibur only for three things - Techiyas ha'Mesim, Boneh Yerushalayim and Birkas ul'Malshinim, for [one who omits one of them] looks like a heretic.

Explanation #2 (of the Yerushalmi - Rashi): One who prays and is Meikal is unlike one who does not pray and is not Meikal" - "Meikal" is like Mekalel (curse);

I.e. Ein Machazirin Oso if he did not say Ten Tal u'Matar.

Explanation: We say that they are withheld, i.e. regarding Charifi, i.e. the first Peros to ripen;

Regarding Aflei, i.e. Peros that are late to ripen, they are not withheld.

Alternative answer: We could have answered that winds are withheld regarding Charifi, i.e. early Peros to ripen, but not regarding Aflei;

The Gemara gave a proper answer, that normal winds [are not withheld...]

Explanation: They are second in rank, like people say "Mishneh l'Melech."

Explanation: When the rain descends blows gently, the wind is important. When it descends forcefully, it is not good.

Explanation: This is the shining of the night called l'Nishor in old French. (Ha'Metargem suggests that this should say Lunishun, i.e. moonlight.)

Explanation: This is like a bald patch. The rain descends on both sides, and the sun shines through the middle;

Such sunlight is not beneficial.