Ta'anit 2

Our masechet begins with reasoning surrounding a familiar prayer said in the second blessing of the Amidah: mashiv haruach umorid hageshem, He makes the wind to blow and the rain to fall.  The rabbis argue about whether this should be said in the winter as it is, or whether it should be said all year with the addition of b'onato, in its own time.

We learn about respect for the strength of the rain.  Our commentary tells us that rain is related to the concept of resurrection, as it brings what has died back to life.  In Kabbala, the rain is said to be a manifestation of G-d's tzimtzum, or G-d's contraction or withdrawal from us.  Simultaneously it is a manifestation of G-d's chesed, or loving-kindness.  We are presented with multiple interpretations of rain and its effects.  

We are told that Rabbi Yochanan describes three things that are in G-d's control alone: rainfall, birthing, and resurrection. Proof-texts are provided, including Rachel and Leah, where G-d "opened her womb".  Thus it was G-d and not the women themselves nor an agent of G-d who cause the fetus to gestate.  In Israel ("the West") livelihood is added to this list.  Rabbi Yochanan is said to have put livelihood aside for all jobs are dependent upon rainfall, which is dependent on our observance.

Amazing that we continue to use these same words in our daily prayers.  The all-importance of rain and its power is remote to people like me who live without fear of flooding or draught.  In fact, people like me are so disconnected from the cycles of nature that we expect our food to be packaged and available from the grocery store regardless of the weather.  And yet we pray for wind and rain.  Perhaps there is value in maintaining our ancient prayers -- we are forced to remember the power of rain and wind.

The rabbis wonder why the prayer for rain coincides with the start of Sukkot.  Is it related to other mitzvot involving rain: the water libation? the lulav?  This brings the rabbis to a discussion about the appropriate times to pray for rain.  Which day of Sukkot?  Which time of day?  

We end the daf with the rabbis sharing some interesting proof texts where they find references to the letters of the word mayim, water: mem yud mem.  It is beautiful to watch their connections take shape, but I sometimes find these interpretations to be without adequate reason.  Not that their arguments make no sense, but that their arguments are somewhat self-serving and other proof-texts could have been used to prove a completely different perspective.