The rainy season is Israel lasts from the Fall until the Spring. This corresponds approximately to the time period between Sukkot and Pesach. For this reason, there are two additions to the Amidah during the rainy season: one that mentions G-d's might as shown by His ability to control the rain, and a second addition that is a request for an appropriate amount of rain. This week's issue will discuss some of the halachic issues surrounding both of these additions.

The Timeframe for these Additions
The Mishna, Ta'anit 2a, cites a dispute regarding the starting date for the prayer that mentions G-d's might as shown by His ability to control rain (mashiv haruach umorid hageshem). The normative opinion is that of R. Yehoshua that one begins on Shemini Atzeret. This recitation ends on the first day of Pesach.

Regarding the start date for the prayer that requests rain (v'ten tal umatar), Rabban Gamliel's opinion (Ta'anit 10a) is that one should begin on the seventh day of Cheshvan in order to allow those who made the pilgrimage to Yerushalayim to return home. The Gemara ad loc., states that although R. Gamliel's opinion is the normative opinion in Israel, in the Diaspora, this prayer is not recited until sixty days after the tekufah (constellation) of Tishrei. R. David Abudraham, Shemoneh Esrei, states that this occurs on November 22nd when the following year is not a civil leap year and on November 23rd when the following year is a civil leap year. R. Yosef Ginzburg, Ittim L'Binah (introduction to chapter 20) notes that R. Abudraham's dates correspond to the Julian calendar. However, in 1582, the Gregorian calendar was adopted by many countries and there should be an adjustment to the dates. Therefore, from 1900 until 2100, the starting point for this addition is the Ma'ariv prayer on December 4th when the following year is not a civil leap year and on December 5th when the following year is a civil leap year.

Rabbeinu Asher, in his responsa (4:10), suggests that the distinction between the starting dates of Israel and the Diaspora is only a function of the need for rain in Israel and Babylonia. However, if one lives in an area that needs rain between Pesach and Sukkot, one should certainly add the request for rain. Ran, Ta'anit 2a, s.v. V'Ika, disagrees and maintains that the starting dates for these additions are a function of an institution and one does not alter these dates even if they do not correspond to the actual rainy season. Shulchan Aruch, Orach Chaim 117:1, codifies the opinion of Ran.

The Southern Hemisphere
In the Southern Hemisphere, the timing of the seasons is opposite those of the seasons in the Northern Hemisphere. Should the Southern Hemisphere follow a different timeframe for the additions for rain?

When R. Avraham Hirschowitz arrived in Melbourne, Australia in the mid nineteenth century, he noticed that the common practice was to totally omit both additions throughout the year. It was explained to him that between Sukkot and Pesach, rain would be detrimental and therefore one cannot add the additions for rain. Between Pesach and Sukkot one cannot recite these additions because there was no institution to recite the additions during this time of year. [This question is discussed in Eshel Avraham, in his glosses to Shulchan Aruch ad loc., where he provides a similar argument.] R. Hirschowitz collected a number of responsa from the halachic authorities of his time in his work Beit Avraham (pages 34-47). One of the responsa is from R. Yitzchak Elchanan Spektor who contends that since Shulchan Aruch codifies the opinion that all countries outside of Israel begin requesting rain sixty days after the tekufah regardless of when their particular rainy season occurs, countries in the Southern Hemisphere are also included in this ruling. Another responsa is from R. Shmuel Salant who concludes that if the rain is in fact detrimental, one should not include a request for rain. However, one should always recite mashiv haruach umorid hageshem between Sukkot and Pesach. If the rain is not detrimental, but is neutral or beneficial, one should recite the request for rain during the dates prescribed in the Gemara. R. Betzalel Stern, B'Tzel HaChochma 6:85, concurs with R. Salant's ruling.

The Status of a Traveler
Given that those in Israel begin their request for rain on the 7th of Cheshvan and those in the Diaspora begin on December 4th or 5th, what should one do if he travels from Israel to the Diaspora or vice versa? R. Chizkiah Da-Silva, P'ri Chadash, Orach Chaim 117:2, rules that if one lives in Israel and is traveling to the Diaspora, if he plans on staying the entire rainy season, he should begin his recitation in December. However, if he plans on returning during the rainy season or his family remained in Israel, he should begin the recitation on the 7th of Cheshvan. R. Yosef Teomim, P'ri Megadim, Orach Chaim, M.Z. 117:1, follows this ruling but does not consider the location of one's family as a factor. He also adds that the same rule applies to one who lives in the Diaspora and is traveling to Israel. R. Chaim Y.D. Azulai, Birkei Yosef, Orach Chaim 117:5, disagrees with P'ri Chadash and maintains that one always follows the practice of the place in which he is located. The opinions of P'ri Megadim and Birkei Yosef are both mentioned by Mishna Berurah 117:5, without a definitive conclusion. Birkei Yosef 117:6, adds that if one was in Israel during the recitation of the request for rain and then traveled to the Diaspora, he should continue reciting the request for rain.

It should be noted that the Gemara, Ta'anit 14b, states that if an individual needs rain during a time that his country is not requesting rain, he may request rain in the beracha of Shomei'a Tefillah. This statement is codified by Shulchan Aruch, Orach Chaim 117:2. A number of Acharonim (see Piskei Teshuvot 117:3) provide this as a solution to resolve matters of doubt. Therefore, they suggest that since there is an unresolved dispute between P'ri Megadim and Birkei Yosef, one who is in a situation that is the subject of their dispute should recite the request for rain in the beracha of Shomei'a Tefillah and avoid any questions.

Geshem or Gashem?
In many siddurim, the term for mentioning G-d's might in providing rain is "mashiv haruach umorid hageshem." Some siddurim provide an alternative text which substitutes gashem in place of geshem. Although both words have the same meaning, the question is one of proper grammar. If the phrase is followed by the English equivalent of a comma, the proper pronunciation is geshem. If the phrase is followed by the English equivalent of a colon or period, the proper pronunciation is gashem. It should be noted that the intonation should be consistent the version one uses, especially if one serves as the shaliach tzibbur. If one is reciting geshem, he should not recite the phrase as if it is the end of the sentence. If one is reciting gashem, he should recite the phrase as he would conclude any other sentence. [R Chaim Krauss authored a pamphlet titled Michalkel Chaim B'Chesed which deals with the question of whether one should recite geshem or gashem. He contends, based on many ancient siddurim, the authentic text is geshem. R. Shlomo Z. Auerbach, after reading the pamphlet, changed his personal practice from reciting gashem to reciting geshem. R. Auerbach's comments are cited in R. Krauss' pamphlet (page 51) and in Halichot Shlomo, Hilchot Tefillah (chapter 8, note 54).]