What is Uva Tamya?

Rashi: It is a Ba'al Ov, i.e. one who conjures up the dead via bones of a Mes. Rav Hai Gaon said that Tamya is bones.

Does Hash-m shed tears?!

Rashba: Surely all of these matters are Meshalim to show Hash-m's pain and worry over the Churban and the Galus of Yisrael. Chachamim went in the way of many verses that speak in Meshalim - "v'Gam Ani Akeh Chapi El Kapi v'Hanichosi Chamasi", "ha'Shamayim Kis'i", "ba'Mistarim Tivkeh Nafshi", "Ki Esh Kadchah v'Api", "Yasis Alayich Elokayich"... Even before the Churban, there were Kolos - Moshe told Pharaoh "ha'Kolos Yechdalun." In the days of Shmuel, "va'Yiten Kolos u'Matar." Hash-m made the world like this from the beginning; when Yisrael do His will, rain descends gently without Kolos that confound hearts; Hash-m made thunder to straighten crookedness of the heart (Amud B). Even while the Mikdash stood, when Yisrael did not do His will, rain descended stormily to show His anger. A rainbow is natural, due to moisture in the air and the sun; Hash-m made it a sign that people deserve to be eradicated in a flood, if not for Hash-m's Bris. When there were Tzadikim proper to protect their generation, it was not seen. After the Churban, sins added to agony and all dearness and Giluy Shechinah was lost, rain always descends with noise, thunder and lightning.

Chashukei Chemed: Knowing that Hash-m cries over us teaches us that He has mercy on us and will return us. We are strengthened in His fear, Torah and Mitzvos. Ya'avetz says that there is a deep secret to two tears. Twice the Gematriya of Dim'ah (tear) equals that of "Rachel [Mevakeh Al Baneha]."

Ha'Kosev, citing Rav Nisim Gaon: Surely one cannot compare Hash-m to any creation. He has no laughter, crying, sighing or tears. All anthropomorphisms of Hash-m are parables that discuss matters that we know. Dibrah Torah ki'Lshon Bnei Adam - Nevi'im discuss Hash-m's eye, hand, anger in His nose... Rav Katina teaches that Yisrael are so esteemed to Hash-m, that everything that He does in the world is for the sake of Yisrael - "Rak Eschem Yadati mi'Kol Mishpechos ha'Adamah." Now that there is a Churban and Yisrael dwell among the nations, it is as if the Shechinah is in pain with them - "Imo Anochi v'Tzarah", "b'Chol Tzarasam Lo Tzar." He gives to us signs of His pain, like a person who cries and raises his voice. Similarly, R. Yishmael ben Elisha heard a Bas Kol say 'woe that I destroyed My house and burned My Heichal.' Rain is called tears, and Hash-m brings it down with His Gevurah; it is as if it came from eyes. Similarly, "Peh El Peh Adaber Bo" - Hash-m created a voice, as if it came from a mouth. When R. Avahu died, the pillars of Kisari shed tears (Mo'ed Katan 25b). Can this be?! Rather, Shamayim showed them [it is as if they are crying]. When R. Yosi died, blood poured from the gutter-pipes of Tzipori. When R. Yakov died, stars were seen during the day. All the more so the sky darkened due to affliction of the Tzibur (the Churban)! The verse does not leave its simple meaning. "Akeh Chapi El Kapi" - He creates like hands in Shamayim, and they clap. He kicks the firmament - He creates a bang in Shamayim, and it is heard. "Ha'Shamayim Kis'i veha'Aretz Hadom Raglai" is a Mashal. A king's body sits on his throne; when he wants, he rests his feet on a stool. So Hash-m dwells primarily in Shamayim. The land can 'house' only a minor part of His Shechinah (like the feet compared to the body).

Maharsha citing the Aruch: He sends down two drops like tears. He does all of these matters via angels.

Why did he say Uva is false, and his words are false?

Etz Yosef citing Iyei ha'Yam: He refuses to affirm what he says. He says that Hash-m is pained because His children dwell in pain [amidst the Nochrim] - he says so only to flatter us!

Since Rav Katina knew that earthquakes come two at a time, he should have said that Hash-m claps His hands twice!

Anaf Yosef citing Iyei ha'Yam: He wanted to totally reject Uva Tamya. Do not say that He sheds one tear over Yisrael in Galus - since the body and Nefesh are afflicted, surely He would shed two tears! Rather, He claps His hands, due to pain of the Nefesh created with the right hand, and for pain of the body created with the left; only one earthquake results.

What is Mis'ane'ach?

Rashi: He sighs over the afflictions he put on Yisrael, and is consoled.

What is the meaning of Ananei b'Galgela?

Rashi #1: Clouds brush against each other, and noise is heard.

Rashi #2: Clouds bang into] the Galgal (great sphere in heaven that revolves around the earth), and they are forced to revolve with it. Thunder is the noise of them banging.

What is the support for Rav Acha bar Yakov?

Maharsha: First we see lightning. After, we hear thunder (breaking of the hail). After, rain comes from the broken hail.

Why are the winds called Za'afa?

Maharsha: They come with Za'af (anger). We find like this regarding water - "va'Ya'amod ha'Yam mi'Za'afo." It is Chesed Hash-m that it does not come at night, which is a time for sleeping, and one cannot guard from its damage. (NOTE: They can be at night, if they started during the day! However, then people know to remain awake (they are less than two hours) to guard from damage. - PF)

Why do Za'afa come at night only if they started during the day?

Ha'Boneh: Midas ha'Chesed is greater than the Midah of punishment. They will not come suddenly at night, at a time of fear, unless it already was seen [during the day, when there is no fear].

NOTE: According to Maharsha, perhaps it is so will people know to remain awake to guard from damage! (PF)

How does "Lo Sakum Pa'amayim Tzarah" teach that Za'afa do not last for two hours?

Maharsha: The verse begins "Mah Techashvun El Hash-m Kalah Hu Oseh." Hash-m will not totally eradicate, therefore "Lo Sakum Pa'amayim Tzarah" (Za'afa will not last for two hours).

What was the question 'what are Barakim'?

Maharsha: The previous matters are in the plural, for it is not normal that only one comes. Often, a lone lightning bolt comes - why is it taught in the plural? Rava answered Barka - the same applies if there is only one.

If it rains in the morning, why should you fold your sack and sleep on it?

Rashi: Do not go elsewhere to buy and bring grain. There will be much rain, and grain will be cheap!

What is the distinction between when the sky is covered by thick clouds or thin clouds?

Rashi: Thick clouds are a sign of much rain. Nothing will come from thin clouds.

What is the source that Hash-m made thunder to straighten crookedness of the heart?

Maharsha: It is very frightening, and we do not know a benefit in it. Rather, it is to straighten crookedness of the heart - "ha'Elokim Asah she'Yire'u Lefanav."

Iyun Yakov: This is why it says in Sukah (29a) that when Yisrael do Hash-m's will, "you will not fear signs of Shamayim" - the Nochrim will fear them. The name Yisrael is based on Yashar Im Kel - they are straight without crookedness, so Hash-m need not scare them with thunder. The nations will fear it - it was made to straighten crookedness of the heart!

Ha'Boneh: One might have thought that it would be better if rain always fell gently. Chazal taught that Hash-m arranged otherwise, to waken people and arouse them to the Creator's grandeur.

If one sees a rainbow in a cloud, why must he fall on his face?

Rashi: It is a vision of His honor.

Why does it say 'however, surely one must bless...'?

Maharsha: One might have thought that since [one who falls on his face] looks like he bows to the rainbow, for this reason he should not bless, for he thinks that it is the Shechinah. We answer that he blesses Zocher ha'Bris - this shows that the rainbow is merely a remembrance of the Bris.

Does Hash-m need a reminder of His Bris?!

Anaf Yosef citing Avudaraham: Surely not - He does not forget! Rather, He shows the world that there are many Resha'im in Yisrael, and if not for the Shevu'ah, He would destroy the world.

Megadim Chadashim: Mishnah Berurah brings from Chayei Adam (63:4) that one should not tell another that there is a rainbow [a sign that the world should have been destroyed], due to "u'Motzi Dibah [Hu Chesil]." Mekor Chayim says that if one was told, he need not go to bless. Bris Kehunah says that it is fine to tell another.

Why does he conclude 'v'Kayam b'Ma'amaro'?

Maharsha: "Ein Kol Chadash Tachas ha'Shemesh" - surely it was created via Hash-m's Ma'amar in the six days of creation. It is among the 10 matters created on Erev Shabbos (Avos 5:6).

Daf Al ha'Daf citing Ratz ki'Tzvi (2 Pirkei Machshavah p.358): Ibn Ezra (ibid. 13) says that it is miraculous; it began in the days of Noach. The Ramban (Bereishis 9:12) holds that the rainbow is natural, just like one sees it if a glass of water is in sunlight. I say that the multicolored rainbow is natural; a rainbow of Techeles is a sign of the Bris. Seforno (ibid. 13, from the Zohar) says that in a rainbow for the Bris, the colors are reversed. It arouses Chachamim to pray for the generation, rebuke them and get them to repent. The Malbim says that a rainbow has no substance, just it appears on a cloud. Afterwards, it is a testimony that people's Nefashos were purified and the Divine light hidden in the Nefesh is revealed. Great Tzadikim influenced light on their generations, so the rainbow was not needed. One may not gaze at it, for this implies that it has substance.

Etz Yosef citing Avudaraham: Even had Hash-m not made a Bris, He would have fulfilled his Ma'amar (word) not to bring another flood to destroy [the entire] land.

Targum Yonason (Bereishis 9:14) says that there will be a rainbow during the day. Does one bless on a rainbow at night?

Megadim Chadashim citing Maharsham (2:124): The Shlah brings from Rema that it is seen only during the day, when the sun shines. So Tosfos said in Rosh Hashanah (24a). "k'Mar'e ha'Keshes Asher Yihyeh ve'Anan ba'Yom ha'Geshem" (Yechezkel 1:28). It says in Chagigah (14b) that there were many clouds. It does not say that there was rain! Maharsha says that it was not a rainbow, which is a sign of a curse, rather, like the Keshes mentioned in the Merkavah. Since it mentions clouds, it seems that it was a rainbow. The Ralbag's father says that a rainbow can be seen at night in the middle of the month, when the moon is full; this happened twice in 50 years. Then it looks very white, like fire in a dark place. Also others said so, including Midrash Talpiyos. Ya'aros Devash (1:12) says that the natural rainbow is only during the day, but the sign of the Bris can be at night. It is all Techeles, an expression of Keliyah (eradication).

What is the significance that Rav Papa said 'therefore, we say both of them'?

Rav Elyashiv citing the Rav of Taplik: In 10 places in Shas, there was an argument which version to say; in all of them, Rav Papa said to say both versions, to fulfill both opinions. Due to this, he merited that we mention all 10 of his sons at a Siyum.

What is the answer 'teach them together'?

Rashi: Teach them together; both Berachos apply to all of these.

Rav Elyashiv: The custom is to bless 'she'Kocho u'Gevuraso Malei Olam' on thunder and Oseh Ma'aseh Bereishis on lightning.

Why did Rava say that on mountains or hills, he says only 'Oseh Ma'aseh Bereishis'?

Rashi: He cannot say [she'Kocho] Malei Olam, for they are not together in one place. Rather, each is in its place.

Why does one say 'Oseh Ma'aseh Bereishis' for seeing the firmament b'Taharasah?

Rashi: This is how it was created, and afterwards it was covered with clouds.

Rav Elyashiv: Rafram bar Papa holds that after the Churban, it was not seen b'Taharasah. Therefore, we do not know the color of Techeles, which resembles the Raki'a.

Daf Al ha'Daf: To'afos Re'em (6:1:2) says that the Poskim omitted R. Yehoshua ben Levi's law of blessing on the Raki'a b'Taharasah, for we hold like Rafram, that it is not seen. This is why Ta'am Peros was removed after the Churban (Sotah 48a). Sweetness of Peros is due to the sun and Shamayim - "umi'Meged Tevu'os Shamesh" (Devarim 44:14 and Rashi there), and they are covered. R. Shimon ben Elazar (Sotah ibid.) says that their taste ceased because Taharah ceased. He holds like R. Yehoshua ben Levi, that it is seen b'Taharah even nowadays. The Halachah follows the Stam Mishnah, which is like Rafram. Therefore, the Halachah follows him, even though Abaye explained R. Yehoshua ben Levi, so the Poskim omitted this. (NOTE: This is astounding. In that Mishnah, Chachamim say 'Zenus and witchcraft eradicated everything.' This is the Stam opinion; R. Shimon ben Gamliel citing R. Yehoshua said that the taste ceased after the Churban! However, Meleches Shlomo cites an opinion that omits 'Chachamim say' (also the Yerushalmi omits it); 'Zenus and witchcraft...' is the continuation of R. Shimon ben Elazar's words. Perhaps the Klal 'wherever R. Shimon ben Gamliel appears in the Mishnah, the Halachah follows him' applies. However, they do not argue about Halachah! Seemingly, the Amora'im argue about something observable! Perhaps they argue about what is considered b'Taharah. Alternatively, perhaps normally it was not seen after the Churban; it was seen in the days of R. Yehoshua ben Levi, due to his merit; a rainbow was not seen in his days (Kesuvos 77b). - PF)

Why does one bless only if it rained all night, and in the morning wind removes the clouds?

Maharsha: Sometimes it is b'Taharasah for days or weeks. Will he bless each time he sees it?! (NOTE: What is difficult? Perhaps one blesses only if he did not see them for 30 days! - PF) He answers that it is only when something new occurred, and now it is like at the time of Bereishis, when there were no clouds. He blesses only in the morning, when Taharasah is seen more due to the north wind, which dominates from midnight until morning.

What is seeing the sun in its Tekufah?

Rashi: It is when it returns to the start of its orbit, when Hash-m suspended it in the sky and it began to serve.

Megadim Chadashim: The Aruch brings from the Yerushalmi that it is in winter, after three days when the sun and stars were not seen. Acharonim asked, this is the Raki'a b'Taharasah! However, also R. Chananel said so.

Megadim Chadashim: R. Bechayei (Bereishis 1:11) said that it is in Tekufas Tamuz. Some said that this is a printing mistake, but also Rav Sadya Gaon and a Kesav Yad of the Aruch say so! It seems that they explain 'Tekufah' to be an expression of strength, and not 'season'.

What is 'once every 28 years, at night of the third day going into the fourth, during Shabtai'?

Rashi: This is in Tekufas Nisan, on Tuesday night, when the big cycle of the sun returns to its initial place. Shabtai dominates at the start of Tuesday night. Each of the seven Kochevei Lechet dominates for an hour at a time, according to a fixed rotation. On Motza'ei Shabbos, the first to dominate is Kochav (Mercury); on the following nights, in order, the first is Tzedek (Jupiter), Nogah (Venus), Shabtai (Saturn), the sun, moon and Ma'adim (Mars, on Shabbos night). Each Tekufah (one of the four seasons) is [13 weeks and] seven and a half hours after the previous one. After four Tekufos, this is 30 hours, i.e. one day and six hours. (NOTE: Since the sun began at the start of Tuesday night, after four Tekufos will be Wednesday at midnight. - PF) After a small cycle of four years, the Tekufah is five full days later (the start of Sunday night). It will return to the start of Tuesday night only after seven small cycles, i.e. 28 years.

Etz Yosef citing Divrei Chamudos: How can one see the sun at the beginning of night? R. Yonah answered, in the morning, when he sees the sun, he blesses Oseh Ma'ase Bereishis. And so the Rambam writes. The Levush says that it is at three hours of the day. I do not know his source. Eliyahu Rabah says that in Hilchos Rosh Chodesh, the Levush wrote that the luminaries were positioned at three hours of the day.

Chashukei Chemed: One may bless from when the entire ball of the sun is seen, until three hours. If he did not, he may bless until midday. If clouds interrupt, but the sun's form is seen through them, he may bless. If he is unsure, or he is unsure if midday passed, he can bless Oseh Ma'ase Bereishis on Yam ha'Gadol, and intend also for the sun. He does not bless she'Hecheyanu, for we make the same Berachah on lightning and the sea.

Daf Al ha'Daf: The Steipler asked, if one must bless on budding trees in Nisan, and on the sun in its Tekufah, which comes first? The former is every year; it is more Tadir (frequent) than the latter, which is once in 28 years. Or, the latter is Tadir, for we bless the same text Oseh Ma'ase Bereishis several times in a year (e.g. on lightning). Rav C. Kanievsky learned from Rashi (Sukah 56a) that she'Hecheyanu is considered Tadir, even though we bless for different reasons. Mas'as ha'Melech (1:102) questioned this. (a) Perhaps she'Hecheyanu for festivals is considered Tadir, for it is for the same reason (MIkra'ei Kodesh), but not for new Kelim. (b) Oseh Ma'ase Bereishis on lightning is for what Hash-m does now; it is unlike the Berachah on what Hash-m made in the six days of creation. (c) Birkas Ilanos mentions 'Beriyos Tovos.' Perhaps it is the same Berachah that we make on beautiful creations, just a special text was fixed for trees in Nisan. The Shulchan Aruch (OC 225:10) gives the Berachah for Beriyos Tovos; Be'er ha'Golah cited the source to be Berachos 43 and 58. Berachos 43b does not mention this, rather, Birkas Ilanos, in Siman 226! Rather, they are like one. Kovetz Kol ha'Torah (57 p.97) defended Rav Kanievsky's proof. (Do not say that Birkas Ilanos is Tadir, for it has a fixed time every year, whereas Oseh Ma'ase Bereishis is fixed only once in 28 years, for there is no fixed time for lightning. Also Birkas Ilanos is only if he sees budding trees! - PF)

What is seeing the moon in its Gevurah?

Rosh: The text says 'in its Taharah.'

Etz Yosef: This is when it returns to the beginning of Mazal Tleh at the beginning of the month, and does not lean to the north or south.

Daf Al ha'Daf (Amud A, citing Beis Efrayim OC 7): BaHaG says that the text is 'in its Tekufah.' If so, we bless after a small cycle [of four years, even though it is a different day of the week], for in any case we bless on Chidusho (the new moon) each month. Minchas Yitzchak (8:37) questioned this. They are different Berachos! If the Berachah on Chidusho exempts for the Tekufah, why did the Tana teach that we bless on the Tekufah? It is difficult to say that it is for women, who need not bless on Chidusho! (NOTE: Perhaps l'Chatchilah one delays Birkas Chidusho until the Tekufah, but if he blessed before, he blesses on the Tekufah when it comes! - PF)

It should have said 'Mazal b'Ito.' Why does it say Mazalos b'Itam?

Etz Yosef: Tleh is considered the first of the Mazalos. When it rises at the eastern end, all the Mazalos rise in their time, one after the other.

Why do we make Berachos for the sun in its Tekufah, and Yam ha'Gadol...?

Ha'Boneh: It says "Se'u Marom Eineichem u'Re'u Mi Bara Eleh..." Via the Heavenly bodies and their motions, we perceive the grandeur of their Creator. This is why we say that one who can calculate Tekufos and Mazalos, but does not, others may not talk with (Ben Yehoyada - highly about) him (Shabbos 75a). However, also from the sound of great waters - the sea and great rivers, Hash-m's Gevurah is seen.

Etz Yosef: R. Yehudah fixed a Berachah for Yam ha'Gadol because it is the most esteemed and biggest sea. The Shulchan Aruch (228) said that it is the sea via which one comes to Eretz Yisrael and Egypt. Divrei Chamudos elaborated, and disagreed; we bless on it like on other seas (NOTE: surely 'Naharos' is a printing mistake. - PF) Yam ha'Gadol is the Okainus (Atlantic), which surrounds the world.

Why does one bless on the Pras only at the bridge or above?

Rashi: They knew that there, it flows its natural course; it was not changed via man. Below there, people rerouted it.

What is the meaning of 'its water is Chad and Kal'?

Rashi: The water is sharp, and light when weighed on a scale. It is good to drink - it does not make the body heavy.

Maharsha: It makes a Kol (noise) when it goes quickly. Bereishis Rabah 16:3 says that they ask the Chidekel, why does your voice go?

What is the meaning of Parin v'Ravin?

Etz Yosef citing Nezer ha'Kodesh and Matanos Kehunah: It makes crops grow. The Midrash explicitly says so.

Why does having relations during the day cause them to be red?

Rashi: The children are red, like during the day.

What is 'when the Chasan goes to meet the Kalah'?

Rashi: There are puddles on the ground. When a raindrop falls in one, the drop below juts out to greet it.

Rav Elyashiv: We bless only if beforehand rain was withheld (OC 221:1)

Me'iri: Much water falls on water on the ground, and makes it bubble.

Ha'Pardes, cited in Kovetz Shitos Kamai: A flow of water from one channel greets a flow from another channel, and they mix.

Why did Rava say 'rather, we say 'ha'Kel ha'Hoda'os'? It would be better to say Kol ha'Hoda'os!

Maharsha: He already mentioned Kol ha'Hoda'os at the beginning of the Berachah - 'we thank You for every drop....' However, it implies that we thank for Kol ha'Hoda'ah, but not for Rov Hoda'ah. Therefore, he says that we bless Baruch Kel Rov ha'Hoda'os. We ask that this implies that he retracts from his initial words - I bless for Rov ha'Hoda'os, but not for Kol ha'Hoda'os! We answer that also in the closing, he says Kel ha'Hoda'os, which includes both Rov and Kol. Rav Papa said that we say both, for if he says only Rov, it seems that he excludes Kol. If he says Kel ha'Hoda'os, this implies that he refers only to Kol, which he mentioned initially. Therefore, he says also Rov, to include Rov and Kol.

Ba'al ha'Me'or: Rav Papa said, therefore, we say both. i.e. like Rav Yehudah, we say 'we thank You for every drop....', and like R. Yochanan, we say 'if our mouths were full...' We do not conclude Baruch Kel Rov ha'Hoda'os. (NOTE: This is unlike our text, which explicitly says that we conclude so. - PF)