Rava said an alternative suggestion: Once one has started to mention rain, he no longer stops, i.e., he continues the mention of rain consistently until the summer. And, so too, Rav Sheshet said: Once one has started to mention rain, he no longer stops. In other words, once one has begun to mention rain in his prayers in the additional prayer on the Eighth Day of Assembly, he continues to do so uninterrupted, even in the Diaspora.

The Gemara adds: And even Rav retracted his previously stated opinion, as Rav Ḥananel said that Rav said: One counts twenty-one days from Rosh HaShana, just as one counts ten days from Rosh HaShana until Yom Kippur. And after the twenty-one days, one starts to mention rain, and once one has started, he no longer stops. The Gemara concludes: And the halakha is in accordance with the opinion that once one has started to mention rain, he no longer stops.

MISHNA: Until when does one request rain? Rabbi Yehuda says: We request rain until Passover has passed. Rabbi Meir says: Until the month of Nisan has ended, as it is stated: “And He causes to come down for you the rain, the first rain and the last rain, in the first month” (Joel 2:23). Since the verse states that it rains in Nisan, the first month, this indicates that the entire month is considered part of the rainy season.

GEMARA: Rav Naḥman said to Rabbi Yitzḥak: Is the first rain in Nisan? The first rain is in Marḥeshvan, as we learned in a baraita: The first rain is in Marḥeshvan and the last rain is in Nisan. Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said as follows: This verse was fulfilled in the days of the prophet Joel, son of Pethuel, in a year concerning which it is written: “That which the palmer-worm has left, the locust has eaten and that which the locust has left, the canker-worm has eaten; and that which the canker-worm has left, the caterpillar has eaten” (Joel 1:4), when no crops remained. In that year, the month of Adar ended and still no rain had fallen. The rain of the first rainy season fell for them on the first of Nisan.

After the first rain fell, the prophet said to the Jews: Go out and sow. They said to him: One who has one kav of wheat or two kav of barley left, should he eat them and live off them for a while or sow them and die? Given the improbability of the crops’ growth under these circumstances, it appears wasteful to plant them rather than consume that which remains. The prophet said to them: Nevertheless, go out and sow. A miracle occurred for them and they discovered wheat and barley seeds that were hidden in the walls and that were concealed in ant holes.

They went out and sowed on the second, third, and fourth days of Nisan, and the rain of the second rainy season fell for them on the fifth of Nisan. The crops grew so quickly that they were able to sacrifice the omer offering in its proper time, on the sixteenth of Nisan. Consequently, grain that normally grows in six months grew in eleven days, and consequently, the omer that is generally sacrificed from grain that grows in six months was sacrificed that year from grain that grew in eleven days.

And with regard to that generation the verse says: “They who sow in tears shall reap with songs of joy. Though he goes on his way weeping, who bears the measure of seed, he shall come home with joy, bearing his sheaves” (Psalms 126:6). The Gemara asks: What is the meaning of the expression: “Though he goes on his way weeping, who bears the measure of seed”? Rabbi Yehuda said: An ox, when it plowed at that time, it went on its way weeping and lamenting its labor; and yet upon its return, through the same furrow, it was able to eat the young shoots [ḥaziz] of crops that had already sprouted from the furrow. And this is the meaning of the phrase: “He shall come home with songs of joy.”

The Gemara further asks: What is the meaning of the expression: “Bearing his sheaves”? Rav Ḥisda said, and some say this was taught in a baraita: The stalk of that crop was one span, i.e., the distance between the thumb and the little finger, while the ear itself was two spans, i.e., the ears were twice as long as the stalk, whereas usually the stalk is three or four times longer than the ear.

§ Incidental to the interpretation of these verses, the Gemara cites a series of verses, starting with the topic of hunger, that also involve questions that Rav Naḥman posed to Rabbi Yitzḥak. Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “For the Lord has called upon a famine and it shall also come upon the land seven years” (II Kings 8:1)? Specifically, in those seven years, what did they eat?

Rabbi Yitzḥak said to Rabbi Naḥman that Rabbi Yoḥanan said as follows: In the first year they ate that which was in their houses; in the second year they ate that which was in their fields; in the third year they ate the meat of their remaining kosher animals; in the fourth year they ate the meat of their remaining non-kosher animals; in the fifth year they ate the meat of repugnant creatures and creeping animals, i.e., any insects they found; in the sixth year they ate the flesh of their sons and their daughters; and in the seventh year they ate the flesh of their own arms, to fulfill that which is stated: “Each man shall eat the flesh of his own arm” (Isaiah 9:19).

And Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “It is sacred in your midst, and I will not enter the city” (Hosea 11:9)? This verse is puzzling: Because it is sacred in your midst, will God not enter the city? Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said the verse should be understood as follows: The Holy One, Blessed be He, said: I shall not enter Jerusalem above, in heaven, until I enter Jerusalem on earth down below at the time of the redemption, when it will be sacred in your midst.

The Gemara asks: And is there such a place as Jerusalem above? The Gemara answers: Yes, as it is written: “Jerusalem built up, a city unified together” (Psalms 122:3). The term unified indicates that there are two cities of Jerusalem, a heavenly one and an earthly one, which are bound together.

§ And Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “And with one they are brutish and foolish, the teaching of their vanity is a stock” (Jeremiah 10:8)? Rabbi Yitzḥak said to Rabbi Naḥman that Rabbi Yoḥanan said as follows: There is one transgression that causes the wicked to burn in Gehenna. What is this transgression? Idol worship. This can be proven by a verbal analogy. It is written here: “The teaching of their vanity [hevel] is a stock,” and it is written there, with regard to idols: “They are vanity [hevel], a work of delusion” (Jeremiah 10:15).

And Rav Naḥman said to Rabbi Yitzḥak: What is the meaning of that which is written: “For my people have committed two evils” (Jeremiah 2:13)? Were there only two evils they performed? Were, then, the twenty-four violations listed in the book of Ezekiel abandoned, i.e., pardoned? Rabbi Yitzḥak said to Rav Naḥman that Rabbi Yoḥanan said as follows: They have violated one transgression that is