Гевурот гешамим («могущество дождя») упоминается в техият хаметим (молитва воскресения) [Гевурот гешамим: «Мешив харуах», что является выражением не умоления, а воспоминания и восхваления. Это называется "гевурот гешамим", потому что дождь - одно из могущественных деяний Святого, благословенного Он, а именно. (Иов 9:10): «Он совершает великие дела, помимо поиска»; (Там же 5:10): «Он дает дождь на лицо земли».]; и дождь просят ["veten tal umatar livracha" (который является просьбой)] в биршат хашаним (благословение лет). [Поскольку дождь - это поддержка, они поместили просьбу о дожде в благословение поддержки.]; а хавдалах [в конце субботы] рассказывается в чонен хадаат («кто дарует знание») [что является первым благословением в будний день. И в «Йерушалми»: «Почему хавдалах был помещен в чонен хадаат? Ведь без знания нет хавдалы (« дискриминации »)». И это - галаха.] Р. Акива говорит: Это читается индивидуально как четвертое благословение. Р. Элиэзер говорит: «Это сказано в благодарении.
Bartenura on Mishnah Berakhot
מזכירין גבורות גשמים – The words “Who Causes the Wind to blow” is not the language of a request, but rather the language of mentioning and praise, and because the rains are one of the powers of the Holy One, blessed be He, as it is written (Job 5:9-10), “Who performs great deeds which cannot be fathomed…Who gives rain to the earth” – and because of this, we call it the “גבורות גשמים/the Power to cause the rain to fall.”
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English Explanation of Mishnah Berakhot
Introduction
This mishnah deals with three additions made to the basic Tefillah.
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Bartenura on Mishnah Berakhot
ושאלה – [The words] “who causes dew and rain to fall for a blessing” is a request.
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English Explanation of Mishnah Berakhot
They mention [God’s] power to bring rain in the blessing for the resurrection of the dead. We mention God’s power to bring rain in the second paragraph of the Tefillah, the paragraph that ends “mehayeh hametim.” Into this paragraph we insert the phrase, “mashiv haruah umorid hageshem” “He causes the wind to blow and the rain to come down.” This paragraph contains praises of God’s powers and as such it is a fitting blessing in which to mention a power which is traditionally considered one of God’s most significant powers, the bringing of rain.
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Bartenura on Mishnah Berakhot
בברכת השנים – Since these (in this blessing) are for sustenance, [the Rabbis] established their request in the blessing of sustenance.
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English Explanation of Mishnah Berakhot
And they ask for rain in the blessing for [fruitful] years. We petition God for rain in a different paragraph from the one in which we mention rain. We petition for rain in the blessing in which we ask God for a good year, a year with a bountiful harvest. This blessing ends, “mevarech hashanim.” Into it we insert, “veten tal umatar” “grant dew and rain.” We should note that these two insertions only go into the Tefillah during the winter, which is the rainy season in Israel. It does not rain at all in Israel during the summer. We don’t ask God for the unusual, just that the world should work as “it is supposed to work.”
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Bartenura on Mishnah Berakhot
והבדלה – on Saturday night (after Shabbat is over)
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English Explanation of Mishnah Berakhot
And havdalah in “Who grant knowledge.” Rabbi Akiva says: he says it as a fourth blessing by itself. Rabbi Eliezer says: in the thanksgiving blessing. Havdalah, the prayer that separates Shabbat or festivals from the rest of the week, is recited as part of the Tefillah, even though it is also recited independently afterwards. According to the first opinion, it is part of the fourth blessing, the one that begins, “Atah honen daat,” “You grant knowledge.” Havdalah is about having the knowledge to distinguish between different things, between that which is holy and that which is not holy. That is why it is appropriate to be stated here. Rabbi Akiva says that Havdalah is an independent blessing, one which comes right before “Atah Honen Daat” on Saturday night and at the end of festivals. Rabbi Eliezer holds that it is recited as part of the “thanksgiving” blessing, which is the blessing that begins, “Modim.” It seems that Rabbi Eliezer’s objection with the other two opinions is that Havdalah is not a petition, as are the middle 13 blessings of the Tefillah. Rather it is an expression of gratitude, so it should be placed in the blessing in which we show our gratitude.
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Bartenura on Mishnah Berakhot
בחונן הדעת – [Chonen HaDaat] which is the first blessing of the weekday. And in the Jerusalem Talmud, they asked: Why was Havdalah established to be recited in “"חונן הדעת (the fourth blessing of the Amidah)? For if there is no knowledge, how can one know about Havdalah (the ceremony that separates between the conclusion of the Sabbath and the beginning of the workweek)? And this is the Halakha.
