(R. Nosson): The Pasuk of "Hasech Nesech" alludes to two Nisuchin, that of wine and that of water.
Question: Perhaps they both refer to that of wine?
Question: If so, it would use the identical term twice.
Question: There is a Mishnah that speaks of Nisuch ha'Mayim taking place all seven days of Sukos - who does this follow?
It cannot be R. Yehoshua, as he would hold that it was only done for one day.
It cannot be R. Akiva, as he would hold that it was only done for two days.
It cannot be R. Yehudah b. Beseirah, as he would hold that it was only done for six days.
Suggested answer: It follows R. Yehudah b. Beseirah, and he follows R. Yehudah's view that that Nisuch ha'Mayim would take place all eight days; he follows it insofar as saying that it took place until the eighth day, but starting from the second, totalling seven days.
Question: But he discounts the first day because the MaYiM allusion begins on the second day - yet it finishes on the seventh day, so the Nisuch ha'Mayim should finish then!?
New answer: The Mishnah follows R. Yehoshua, and it is a received Halachah that the Nisuch ha'Mayim takes place all seven days.
The laws of ten scattered trees, Aravah, and Nisuch ha'Mayim, are Halachos le'Moshe mi'Sinai.
R. Yehudah, citing R. Yehoshua, said that on the last day of Sukos, the Shali'ach Tzibur for Musaf mentions the rain, but not that of Shacharis; on the first day of Pesach, the Shali'ach Tzibur of Shacharis mentions the rain, but not that of Musaf.
Question: Which R. Yehoshua is this?
It cannot be R. Yehoshua of the Mishnah, as he said that even the Shali'ach Tzibur of Shacharis on the last day would mention the rain.
It cannot be R. Yehoshua of the Beraisa, as he said that the rain is mentioned from when the Lulav is put away, which is on the seventh day, not Shemini Atzeres.
Question #2: Who is the ben Beseirah who is cited as saying that the rains are mentioned from the last day of Sukos?
It cannot be R. Yehudah b. Beseirah, as he said that it is mentioned from the second day of Sukos!
Answer: They both refer to R. Yehoshua b. Beseirah.
He was referred to as b. Beseirah before he received Semichah, and as R. Yehoshua afterwards.
DEW AND WIND
(Beraisa): There is no obligation to mention the dew and the wind, although he can if he so desires.
Question: Why is there no need to mention them?
Answer: Because they are never withheld.
Question: How do we know that dew is never withheld?
Answer: Eliyah ha'Navi, after swearing that rain and dew would be withheld from Achav, told him after it was revoked that the rain would return - but the dew was never withheld.
Question: Why, then, did Eliyahu swear that it would be withheld?
Answer: He meant that dew of blessing would be withheld.
Question: Why, then, did he not say that the dew of blessing would be returned?
Answer: As it wouldn't be noticeable.
Question: How do we know that wind is never withheld?
Answer: Hash-m says that He has spread out Israel "as the four Ruchos."
This cannot mean that He has made them live in all four directions, as it would say in the four Ruchos.
It must mean that just as the world cannot survive without wind, so too it cannot survive without Israel.
Therefore, although if, in summer, he must start again if he mentioned the rain, he need not start again if he mentioned the wind.
Similarly, although if, in winter, he must start again if he did not mention the rain, he need not start again if he did not mention the wind.
Even if he were to say that Hash-m makes the wind and dew go away, he wouldn't have to start again.
(Beraisa): He is not obligated to mention the clouds or the wind, although he can if he so desires.
The reason that he need not mention them is that they are never withheld.
Question: Surely, as a Beraisa notes, the Pasuk says that Hash-m will stop the clouds and wind!?
Answer: Clouds before the rain are not withheld, those after it are; normal weak winds are not withheld, unusually strong ones are.
Question: Surely unusually strong winds are essential for winnowing?
Answer: It can be done with a sieve.
(Beraisa): Clouds and wind are second in value to rain.
This refers to when they occur after rainfall.
Question: This means that they are beneficial - but a Pasuk about a curse of the land turning to dust is explained to refer to wind after rain!
Answer: Soft rain is beneficial; hard rain followed by wind turns the ground to dust.
(R. Yehudah): Wind and clouds after rain are as beneficial as rain; sunshine after rain is twice as beneficial.
This excludes the glow after sunset and the sunshine between the clouds.
(Rava): Snow is as beneficial to the mountains as five rainfalls for the land, as derived from a Pasuk.
(Rava): Snow is good for the mountains, hard rain for the trees, soft rain for the fruits, and Urpila (a drizzling rain) helps even seeds under hard clods of earth.
Urpila is an acronym for Uru Pili, "Wake up, you cracks!"
(Rava): Young Torah scholars are like seeds under hard clods of earth; as soon as they begin to sprout, they grow quickly.