Shulchan Arukh, Orach Chayim 114:7-9

It's a beautiful, sunny day, and you're in shul for a holiday prayer service. You're following along, humming the tunes, feeling the peace of the moment. Then, suddenly, you realize you missed saying a specific phrase in the prayer. Uh oh. Does this mean you have to start the whole prayer over? Or maybe just that one section? And what if you said it at the wrong time of year? How do we know when to say what, and what happens if we mess up? This week, we're diving into a fascinating text that tackles exactly these kinds of questions, all about mentioning the wind, rain, and dew in our prayers. It sounds super specific, right? But it actually teaches us a lot about how we connect with our traditions, remember to be observant, and navigate those "oops" moments in Jewish practice. Let's unravel this together!

Context

Let's set the scene for our text this week. Think of it as the "who, what, when, and where" of this particular piece of Jewish law.

Who, When, and Where

• Who: This text comes from the Shulchan Arukh, a major code of Jewish law. Think of it as a guidebook for Jewish living, compiled by Rabbi Yosef Karo in the 16th century. It's based on earlier works and is still widely studied today. The specific section we're looking at is in Orach Chayim, which deals with daily Jewish practices and prayer.
• When: This law applies during specific times of the year, particularly around the Jewish holidays of Sukkot (also called Chag) and Pesach (Passover). The text discusses when we start and stop mentioning certain natural elements in our prayers.
• Where: This is primarily about prayer services, specifically the Amidah prayer, which is a central part of Jewish liturgy. It's recited standing, and it's a very important prayer. The context is usually a synagogue or a Jewish prayer gathering, but the principles can apply even if you're praying alone.

Key Term: The Amidah

• The Amidah: This is the central, standing prayer in Jewish services. It's also known as the Shemoneh Esrei (meaning "eighteen" because it originally had 18 blessings, though it has 19 now). It’s a core part of the daily and holiday prayer services, connecting us to God.

Text Snapshot

Here's a peek at what the Shulchan Arukh is telling us about mentioning wind, rain, and dew in our prayers. Don't worry if it seems a little dense; we'll break it down in a bit!

We begin to say "Who makes the wind blow and rain fall" in the Musaf prayer on the second day of Yom Tov of Sukkot (Shemini Atzeret). We continue saying this until the Musaf prayer of the first day of Yom Tov of Pesach. It's forbidden to mention rain before the prayer leader announces it. Even if you're sick and can't be in shul, you shouldn't pray earlier than the congregation. If you accidentally say "Who makes the wind blow" during the hot season, or forget it in the rainy season, you have to go back and fix it. If you said "Who makes rain fall" in the hot season, you also have to go back to the beginning of the prayer.

(Based on Shulchan Arukh, Orach Chayim 114:7-9)

Close Reading

Okay, let's dive a little deeper into these specific laws. It might seem like nitpicking, but understanding these details helps us appreciate the structure and flow of Jewish prayer and the care taken in observing tradition.

### When Do We Start and Stop Mentioning Rain?

The text tells us we start saying a specific phrase in our prayers, "Who makes the wind blow and rain fall" (Mashiv ha'ruach u'morid ha'geshem), on Shemini Atzeret, which is the second day of the Sukkot holiday. This is when the seasons are transitioning, and rain becomes a more prominent concern. We continue saying this phrase through the entire holiday of Pesach (Passover), which ends in the spring.

• Why this timing? It makes sense, right? We ask for rain when we need it for the crops and for life, and we stop when the weather turns consistently warm and dry. It’s a way of aligning our prayers with the natural world and the needs of the community.

### The Prayer Leader's Role: The "Announcement"

One of the most interesting points here is the requirement that you can't mention rain before the prayer leader (the chazzan or shaliach tzibbur) announces it.

• What's the big deal about the announcement? The text explains that the announcement is a signal for the congregation to remember to say the phrase. Some communities even have a custom where the prayer leader announces it before the main prayer starts, so everyone remembers.
• What if you miss the announcement? If you arrive late to shul and the congregation is already praying the Musaf Amidah (the holiday prayer), and you know the prayer leader will say it, you can say it even if you didn't hear the announcement yourself. It’s about being part of the communal prayer.
• The "Don't Pray Early" Rule: This is fascinating! Even if you're sick or have a good reason to pray earlier, you shouldn't do so if it means you'd be saying the rain phrase before the prayer leader does. This emphasizes the communal aspect of prayer and the importance of syncing up with the congregation. It's like a collective rhythm we try to keep.

### "Going Back" – What Happens When You Mess Up?

This is where the text gets into the nitty-gritty of prayer corrections. If you say the wrong thing or forget something important, what's the remedy?

• The "Hot Season" vs. "Rainy Season" Mix-Up:
  • If you say "Who makes the wind blow" (which is often included with rain) during the hot season (when you shouldn't be asking for rain), or if you forget to say it in the rainy season, you have to go back and correct it. This is called tashlum t'fillah – making up for a missed prayer element.
  • If you say "Who makes rain fall" during the hot season, you have to go back. And the correction is significant: you go back to the beginning of the entire Amidah prayer. Yikes!
  • If you don't say "Who makes rain fall" during the rainy season, you also have to go back.
• The "Dew" Distinction: There's a slightly different rule for "dew" (tal). If you say dew in the rainy season (when you should be saying rain) or forget dew in the hot season, you don't have to go back. This suggests dew is less critical to "correct" in these specific instances, or perhaps the distinction is less severe.
• Ashkenazi Custom: The text notes that Ashkenazi Jews (those of Central and Eastern European descent) have a different custom. They don't mention "dew" at all in the hot season, and some don't mention it in the rainy season either. They have a different phrasing for that part of the prayer. This shows how Jewish practice can have beautiful variations!
• How Far Back Do You Go?
  • If you realize you made a mistake within the second blessing of the Amidah (the one that contains these phrases), you go back to the beginning of that blessing.
  • If you've already finished that blessing and started the next one, or even if you've finished a few blessings, you might have to go back to the very beginning of the Amidah. This is a big deal!
  • The First Three Blessings: The text clarifies that the first three blessings of the Amidah are considered like one long blessing. So, if you make a mistake in any of them, you often have to go back to the start of the Amidah. This really highlights the importance of getting those opening blessings right.
• Intentional vs. Unintentional Mistakes:
  • If you make a mistake inadvertently (accidentally), you follow the rules above about going back.
  • But if you do it on purpose (b'mezid), the rule is even stricter: you always go back to the beginning of the Amidah prayer. This emphasizes that intentional disregard for the prayer's structure has more serious consequences for its validity.

### Doubt and Presumption

What if you're just not sure if you said it or not? Jewish law often has rules for dealing with doubt.

• Hot Season Doubt: If it's the hot season and you're unsure if you accidentally said "Who makes rain fall," for the first 30 days after Pesach, there's a presumption that you did say it, and you need to go back. This is likely because it's easy to slip into old habits.
• Rainy Season Doubt: If it's the rainy season and you're unsure if you said "Who makes rain fall," for the first 30 days after Sukkot, there's a presumption that you did say it. But after those 30 days, if you're unsure, there's a presumption that you didn't say it, and you don't need to go back. This is because by then, you're fully in the habit of saying it.
• The "90 Times" Rule: This is a very practical way to establish a presumption. If you pray three times a day for 30 days, that's 90 prayers. If you've gone through that period and haven't accidentally said rain when you shouldn't have (or have said it when you should have), then after that point, you can generally assume you're doing it correctly. It’s a way of building a strong habit. The Beur HaGra commentary mentions this, and the Kaf HaChayim explains how it applies to the different blessings.

### The "Dew" Custom and Prayer Leader Reliance

• Ashkenazi Dew: We see again that Ashkenazim don't say "Morid Ha'Tal" (Who causes dew to descend) in the hot season. They say something else. This is a significant difference in practice.
• Relying on the Prayer Leader: The Kaf HaChayim commentary discusses a situation where someone realized they made a mistake (mentioning rain in the hot season) after they had already finished the blessing and started the next one. They didn't go back, but relied on the prayer leader. The commentary suggests this might be permissible if done with great intention and if the prayer leader is righteous and prays properly. However, it's generally better to correct yourself. This highlights the tension between individual responsibility and communal prayer leadership.

Apply It

This week, let's focus on one tiny practice that connects us to this idea of mindful prayer and tradition. It's about paying attention to the flow of our prayers and acknowledging the seasons.

### Your Daily "Seasonal Prayer Check-in" (Less Than 60 Seconds)

• What to do: Each day, as you say your prayers (whether it's a full Amidah or just a few short prayers), take a moment before you start a prayer that might involve mentioning weather (like the Amidah). Ask yourself: "What season is it? What is the appropriate prayer for this time of year regarding weather?"
• How it works:
  • In the "Rainy Season" (roughly from Shemini Atzeret through Pesach): When you get to the blessing that includes "He makes the wind blow and the rain fall" (Mashiv ha'ruach u'morid ha'geshem), consciously say it with intention. You don't need to overthink it; just a gentle awareness.
  • In the "Hot Season" (roughly from after Pesach through Sukkot): When you get to the blessing that would typically include rain, you'll notice you're saying something else, like "Who causes dew to descend" (Morid Ha'Tal), or a different phrasing altogether depending on your custom. Just be aware that you are not saying the rain phrase.
• Why it's helpful: This simple, daily check-in helps you become more attuned to the rhythm of Jewish prayer throughout the year. It turns a potentially rote recitation into a more conscious engagement with the tradition and the natural cycles. It's not about memorizing every rule, but about building a gentle awareness. You’re not trying to achieve anything specific, just building a habit of noticing. This practice takes less than a minute each day, and it can make your prayers feel a little more connected.

Chevruta Mini

Grab a friend, family member, or even just talk to yourself (we won't tell!) and ponder these questions:

### Question 1: The Prayer Leader's Announcement

The text emphasizes that we shouldn't say the rain phrase before the prayer leader announces it. Why do you think this communal aspect, this "announcement" from a leader, is considered important in Jewish prayer? What does it communicate about the nature of prayer in Judaism?

### Question 2: "Going Back" and Mistakes

The idea of having to "go back" to the beginning of a prayer if you make a mistake can feel daunting. What do you think this rule teaches us about the Jewish approach to mistakes and teshuvah (repentance or returning)? Does it feel like punishment, or something else?

Takeaway

Remember this: Jewish practice often involves both personal intention and communal participation, with practical guidelines for navigating the inevitable moments of human error.