Explanation: This refers to Shemini Atzeres, when we do not sit in the Sukah. Even nowadays, [in Chutz la'Aretz we sit in the Sukah on Shemini Atzeres] only mid'Rabanan, due to Safek.

Implied question: Nowadays [the calendar is fixed, so] we are experts about when is Rosh Chodesh! (There is no Safek!)

Answer #1: We decree lest the situation return to its former dilemma (when people did not know).

Answer #2: We keep Yom Tov Sheni because it is the custom of our ancestors, like it says in Beitzah (4b).

Conclusion: Therefore (since there is no Torah Mitzvah of Sukah on Shemini Atzeres), we mention rain. However, all seven days we do not mention rain, for it is a Siman of a curse during Sukos;

A Mishnah (Sukah 28b) gives a parable for this. A slave [poured a cup for his master, and the master poured it on the slave, to show that he does not desire his service now].

Explanation: If you will say that we mention even though we do not request, since this [mention] implies [that Hash-m gives rain] in its proper time, we should mention also in summer!

Why do you (R. Eliezer) give Yom Tov Rishon for a Siman [when we begin to mention]?

Explanation (continued): In a Beraisa in the Gemara, R. Eliezer says the entire summer, if he wants to mention, he mentions, for [mention] always implies [that Hash-m gives rain] in its proper time.

However, until now R. Eliezer imposes an obligation only [starting] on Yom Tov Rishon, to appease before we request, for everyone who requests should appease first.

He holds that we are not concerned for a Siman of a curse. R. Yehoshua is concerned for this.

Explanation: This means that he was in Seder Zera'im, in Berachos, Perek Ein Omdin;

[The Gemara rejected this, for] if so, why...

Explanation: I.e. why did he teach here in Mo'ed what he taught there in Seder Zera'im?

Explanation: Rosh Hashanah is in Seder Mo'ed. (Therefore, the above rejection does not apply.)

Question: Still, why wasn't it taught in Seder Zera'im?

Answer: This is the primary place for it. We taught that during Sukos, we are judged about water. It is normal to appease before requesting;

Therefore, we abandoned [teaching this] until here;

However, In Seder Zera'im we say that we mention Gevuros Geshamim.

This could connote always, just like [we always mention] Techiyas ha'Mesim, or Havdalah in Chonen ha'Da'as. (Therefore, we needed to teach here when we mention rain.)

Question: There in Berachos, it was taught like here, we mention Gevuros Geshamim and we request rain...

Why didn't we ask like here, why it didn't teach "we mention rain", rather, it taught Gevuros?

Answer: Here is different, for this is the primary order of rain, when we begin and cease to say it;

Therefore, we [have reason to] ask more here than there.

Explanation: This is regarding the creation of the world. Just like this "Cheker" regarding creation means bi'Gvuros, also "Cheker" regarding rain means bi'Gvuros.

Question: Why did the Tana mention Gevuros more than Ko'ach? He could have said "from when do we mention Ko'ach Geshamim", or "Gedolos Geshamim"?

Answer #1: It was proper to say Gevuros, because there is force, and there is Gedulah (greatness).

Answer #2: Because the Berachah [in which we mention rain] begins with Gevurah (Atah Gibor), therefore it says Gevuros.

Question: We say in Sanhedrin (113a) that the key of rain was given to Eliyahu, and also the key of Techiyas ha'Mesim, and [the latter was given] also to Elisha;

It says "Eliyahu said 'Chai Hash-m... (there will be rain only when I say)'."

We say similarly below (23a).

Answer: "They were not given to a Shali'ach" does not mean that they were never given to a Shali'ach, for the keys of rain and Techiyas ha'Mesim were given [to Sheluchim];

Rather, they were not given to a Shali'ach to be permanently appointed over them.

Explanation: This means that He himself did so (opened her womb).

Question: Here it connotes that there are only three keys. If so, why does it say "Patach Hash-m Es Otzaro va'Yotzei Es Klei Za'amo"?

Also this connotes that it was not given to a Shali'ach, like "Hash-m heard her... [and opened her womb]"! If so, why wasn't it counted?

Answer: We count only keys of [bestowing] good. Therefore, we do not count the key of anger.

Question: "Patach Hash-m..." connotes that the key of anger was never given to a Shali'ach;

However, we say in Pesachim (118a) that Yurkami is the minister of hail!

Answer: The Gemara meant that the key of other anger was never given to a Shali'ach.

It does not discuss the key of hail, for it was given to a Shali'ach.

Explanation: Lulav is appeasement for water, and it grows via water. Or, perhaps we learn from Nisuch ha'Mayim.

Explanation #1: The difference is the following. If he learns from Lulav, he holds that one cannot learn from Nisuch ha'Mayim, for it was not on the first day;

If he learns from Nisuch ha'Mayim, he holds that it was on the first day;

Explanation #2: If he learns from Lulav, he holds that [we begin mentioning rain] only during the day, for it says "u'Lkachtem Lachem ba'Yom [ha'Rishon]";

If he learns from Nisuch ha'Mayim, he holds [that we first mention] even at night.

For this, it helps what was taught "u'Minchasam v'Niskeihem" - at night. Also... [mentioning rain...]

Implied question: Nisuch of a Korban is only after offering the Korban. If so, when we say that Nesachim are offered at night, this means the next night;

Answer: Even so, Nisuch of Sukos, which is of water, can be on the first night.

Implied question: In Yoma (26b), Rav or R. Yochanan said that Nisuch ha'Mayim on Sukos is only with the morning Tamid;

If so, it is not at night, for [the Tamid] is only during the day!

Answer: The obligation of Nisuch [ha'Mayim] is only with the morning Tamid, but if he wants, he may offer it at night (the night before).

Explanation: He (R. Eliezer) holds that Nisuch [began] only on the second [day].

Explanation: This refers to the beginning of the first day of Sukos;

R. Yehoshua says that "from when we put it down", i.e. at night after the seventh day of Sukos, when we put the Lulav down (cease to take it).

Explanation: [When we cease requesting] Ten Tal u'Matar in Birkas ha'Shanim, we cease mentioning Morid ha'Geshem in Techiyas ha'Mesim.

Explanation: "The last" is one who prays Musaf. "The first" does not mention, i.e. one who prays Shacharis does not mention.

Citation (Yerushalmi) Question: Why doesn't he mention the night before (i.e. Ma'ariv)?

Citation (cont.) Answer: Not everyone is there. (We want to announce it when all are in the Beis ha'Keneses, so all will mention it together.)

Citation (cont) Suggestion: He should mention it in the morning (in Shacharis)!

Citation (cont.) Rejection: If so, people will think that they mentioned it last night.

Explanation: The [first] Mem is from "Niskeihem" written in [Korban Musaf for the] second day [of Sukos]. The Yud is from "v'Niskeha" written on the sixth day. The [second] Mem is from "ka'Mishpatam" written on the seventh day. This spells out Mayim.

R. Akiva's reason is because on the sixth it says "v'Niskeha" (plural), which connotes two Nesachim.

Therefore, on the sixth he mentions Gevuros Geshamim.