Taanit 7
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This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
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Summary
The Gemara brings several articles on the importance of a rainy day – like the day of the resurrection of the dead, the day in which Torah was given, the day heaven and earth were created or perhaps even greater than those days. Following the mention of a verse in the context of the day the Torah was given, the Gemara deviates from the subject to discussing Talmud scholars and comparing between one who studies Torah and has proper behavior and one who studies Torah and does not. Or one who studies Torah for its own sake, lishma (or for the sake of God), and one who does not study Torah lishma. It is important to study Torah together with others – the Gemara brings various statements by rabbis that prove this matter from verses and also stressing that teachers can learn not only from their teachers and colleagues but also from their disciples and actually can learn more from them than from others. The Torah flourishes only in one whose mind is humble and this is explained in a story about Rabbi Yehoshua with the emperor’s daughter where she asked him why he has so much wisdom if he is so ugly. He told her that good things are stored in ugly vessels because of the importance of humility. When does it rain? When the iniquities of the people were forgiven. For what reasons does God not bring rain? There are all different answers brought that say there are specific sins that cause rains to stop. What should be done if there is no rain? Pray!
Today’s daily daf tools:
This month’s learning is sponsored by Marci Glazer in loving memory of her teacher and chevruta, Rachel Brodie, Rachel Aviva bat Devora Chana, on her 4th yahrzeit. “She brought her love of Torah to thousands of people in her all-too-short life. A lover of Midrash, she still invited me on this Daf Yomi journey.”
Taanit 7
נֵימְרִינְהוּ לְתַרְוַיְיהוּ: ״אֵל הַהוֹדָאוֹת״ וְ״רוֹב הַהוֹדָאוֹת״.
we will recite them both: God of thanksgivings, and: Abundant thanksgivings.
אָמַר רַבִּי אֲבָהוּ: גָּדוֹל יוֹם הַגְּשָׁמִים מִתְּחִיַּית הַמֵּתִים, דְּאִילּוּ תְּחִיַּית הַמֵּתִים — לַצַּדִּיקִים, וְאִילּוּ גְּשָׁמִים — בֵּין לַצַּדִּיקִים בֵּין לָרְשָׁעִים. וּפְלִיגָא דְּרַב יוֹסֵף, דְּאָמַר רַב יוֹסֵף: מִתּוֹךְ שֶׁהִיא שְׁקוּלָה כִּתְחִיַּית הַמֵּתִים — קְבָעוּהָ בִּתְחִיַּית הַמֵּתִים.
§ The Gemara cites statements in praise of rainfall. Rabbi Abbahu said: The day of rain is greater than the resurrection of the dead. The reason is that while the resurrection of the dead benefits only the righteous, rain benefits both the righteous and the wicked. The Gemara comments: And this statement disagrees with the opinion of Rav Yosef, as Rav Yosef said: Since rainfall is equivalent to the resurrection of the dead, the Sages established its recitation in the second blessing of the Amida, the blessing of the resurrection of the dead. According to Rav Yosef, rainfall is the equivalent to, but not superior to, the resurrection of the dead.
אָמַר רַב יְהוּדָה: גָּדוֹל יוֹם הַגְּשָׁמִים כְּיוֹם שֶׁנִּיתְּנָה בּוֹ תּוֹרָה, שֶׁנֶּאֱמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וְאֵין ״לֶקַח״ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ״. רָבָא אָמַר: יוֹתֵר מִיּוֹם שֶׁנִּיתְּנָה בּוֹ תּוֹרָה, שֶׁנֶּאֱמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, מִי נִתְלֶה בְּמִי? הֱוֵי אוֹמֵר: קָטָן נִתְלֶה בַּגָּדוֹל.
Similarly, Rav Yehuda said: The day of the rains is as great as the day on which the Torah was given, as it is stated: “My doctrine [likḥi] shall drop as the rain” (Deuteronomy 32:2), and lekaḥ means nothing other than Torah, as it is stated: “For I give you good doctrine [lekaḥ]; do not forsake My Torah” (Proverbs 4:2). Rava said: Rainfall is even greater than the day on which the Torah was given, as it is stated: “My doctrine shall drop as the rain,” and when one makes a comparison, which object is made dependent upon which? You must say that the lesser object is dependent upon the greater one. If Torah is compared to rain, it follows that rain is greater than Torah.
רָבָא רָמֵי, כְּתִיב: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וּכְתִיב: ״תִּזַּל כַּטַּל אִמְרָתִי״! אִם תַּלְמִיד חָכָם הָגוּן הוּא — כַּטַּל, וְאִם לָאו — עוֹרְפֵהוּ כַּמָּטָר.
The Gemara cites another interpretation of the verse from Deuteronomy. Rava raised a contradiction: At the beginning of the verse it is written: “My doctrine shall drop [ya’arof] as the rain,” in a harsh manner, and yet later in the verse, it is written: “My speech shall distill as the dew,” in a gentle tone. He resolves this apparent contradiction as follows: If he is a worthy Torah scholar, the Torah flows through him like the dew, but if he is not worthy, it snaps his neck [orfehu] like the powerful rain.
תַּנְיָא, הָיָה רַבִּי בְּנָאָה אוֹמֵר: כׇּל הָעוֹסֵק בְּתוֹרָה לִשְׁמָהּ — תּוֹרָתוֹ נַעֲשֵׂית לוֹ סַם חַיִּים, שֶׁנֶּאֱמַר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ״, וְאוֹמֵר: ״רִפְאוּת תְּהִי לְשָׁרֶּךָ״, וְאוֹמֵר: ״כִּי מֹצְאִי מָצָא חַיִּים״. וְכׇל הָעוֹסֵק בַּתּוֹרָה שֶׁלֹּא לִשְׁמָהּ — נַעֲשֵׂית לוֹ סַם הַמָּוֶת, שֶׁנֶּאֱמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וְאֵין עֲרִיפָה אֶלָּא הֲרִיגָה, שֶׁנֶּאֱמַר: ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״.
It is taught in a baraita that Rabbi Bena’a would say: Anyone who engages in Torah for its own sake, his Torah study will be an elixir of life for him, as it is stated: “It is a tree of life to them who lay hold upon it” (Proverbs 3:18), and it says: “It shall be health to your navel” (Proverbs 3:8), and it says: “For whoever finds Me finds life” (Proverbs 8:35). And anyone who engages in Torah not for its own sake, e.g., for self-aggrandizement, his Torah will be an elixir of death for him, as it is stated: “My doctrine shall drop [ya’arof ] as the rain,” and arifa means nothing other than killing, as it is stated: “And they shall break the heifer’s neck [arefu] there in the valley” (Deuteronomy 21:4).
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לֵיתֵי מָר לִיתְנֵי. אֲמַר לֵיהּ: חֲלַשׁ לִבַּאי וְלָא יָכֵילְנָא. לֵימָא מָר מִילְּתָא דְּאַגַּדְתָּא, אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן — מַאי דִּכְתִיב: ״כִּי הָאָדָם עֵץ הַשָּׂדֶה״, וְכִי אָדָם עֵץ שָׂדֶה הוּא?
Rabbi Yirmeya once said to Rabbi Zeira: Let the Master come and teach a halakhic discourse. Rabbi Zeira said to him: My heart is weak and I cannot strain myself over a halakhic discourse. Rabbi Yirmeya replied to him: In that case, let the Master tell us a matter of aggada, which does not require as much effort. Rabbi Zeira said to him that Rabbi Yoḥanan said as follows: What is the meaning of that which is written: “For man is a tree of the field” (Deuteronomy 20:19)? And is man actually a tree of the field?
אֶלָּא, מִשּׁוּם דִּכְתִיב: ״כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, וּכְתִיב: ״אֹתוֹ תַשְׁחִית וְכָרָתָּ״. הָא כֵּיצַד? אִם תַּלְמִיד חָכָם הָגוּן הוּא — ״מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, וְאִם לָאו — ״אֹתוֹ תַשְׁחִית וְכָרָתָּ״.
Rather, it is because it is written earlier in the same verse: “You may eat of them but you may not cut them down,” and it is written in the next verse: “Them you may destroy and cut down” (Deuteronomy 20:20). This indicates that there are certain trees which may be cut down, while others may not be destroyed. How so? If a Torah scholar is worthy: “You may eat of them but you may not cut them down,” but if he is not worthy: “He you may destroy and cut down.”
אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא, מַאי דִּכְתִיב: ״בַּרְזֶל בְּבַרְזֶל יָחַד״, לוֹמַר לָךְ: מָה בַּרְזֶל זֶה — אֶחָד מְחַדֵּד אֶת חֲבֵירוֹ, אַף שְׁנֵי תַּלְמִידֵי חֲכָמִים — מְחַדְּדִין זֶה אֶת זֶה בַּהֲלָכָה.
The Gemara cites other expositions that deal with Torah study. Rabbi Ḥama, son of Rabbi Ḥanina, said: What is the meaning of that which is written: “Iron sharpens iron, so a man sharpens the countenance of his friend” (Proverbs 27:17)? This verse comes to tell you that just as with these iron implements, one sharpens the other when they are rubbed against each other, so too, when Torah scholars study together, they sharpen one another in halakha.
אָמַר רַבָּה בַּר בַּר חָנָה: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כָּאֵשׁ, שֶׁנֶּאֱמַר: ״הֲלֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה׳״, לוֹמַר לָךְ: מָה אֵשׁ אֵינוֹ דּוֹלֵק יְחִידִי, אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין בִּיחִידִי.
Rabba bar bar Ḥana said: Why are matters of Torah compared to fire, as it is stated: “Is not My word like fire, says the Lord” (Jeremiah 23:29)? To tell you: Just as fire does not ignite in a lone stick of wood but in a pile of kindling, so too, matters of Torah are not retained and understood properly by a lone scholar who studies by himself, but by a group of Sages.
וְהַיְינוּ דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, מַאי דִּכְתִיב: ״חֶרֶב אֶל הַבַּדִּים וְנֹאָלוּ״, חֶרֶב עַל שׂוֹנְאֵיהֶן שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁעוֹסְקִין בַּד בְּבַד בַּתּוֹרָה. וְלֹא עוֹד אֶלָּא שֶׁמִּטַּפְּשִׁין, שֶׁנֶּאֱמַר: ״וְנֹאָלוּ״.
And this is what Rabbi Yosei bar Ḥanina said: What is the meaning of that which is written: “A sword is upon the boasters [habaddim], and they shall become fools [noalu]” (Jeremiah 50:36)? This verse can be interpreted homiletically: There is a sword upon the enemies of Torah scholars, a euphemism for Torah scholars themselves, who sit alone [bad bevad] and study Torah. And not only that, but those who study by themselves grow foolish from their solitary Torah study, as it is stated: “And they shall become fools.”
וְלֹא עוֹד, אֶלָּא שֶׁחוֹטְאִין. כְּתִיב הָכָא: ״וְנֹאָלוּ״, וּכְתִיב הָתָם: ״אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ״. וְאִיבָּעֵית אֵימָא — מֵהָכָא: ״נוֹאֲלוּ שָׂרֵי צֹעַן [וְגוֹ׳] הִתְעוּ אֶת מִצְרַיִם״.
And not only that, but they sin, as it is written here: “And they shall become fools,” and it is written there: “For that we have done foolishly [noalnu] and for that we have sinned” (Numbers 12:11). And if you wish, say instead that it is derived from here: “The princes of Zoan have become fools [noalu]…they have caused Egypt to go astray” (Isaiah 19:13).
אָמַר רַב נַחְמָן בַּר יִצְחָק: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה כְּעֵץ, שֶׁנֶּאֱמַר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ״, לוֹמַר לָךְ: מָה עֵץ קָטָן מַדְלִיק אֶת הַגָּדוֹל, אַף תַּלְמִידֵי חֲכָמִים קְטַנִּים מְחַדְּדִים אֶת הַגְּדוֹלִים. וְהַיְינוּ דְּאָמַר רַבִּי חֲנִינָא: הַרְבֵּה לָמַדְתִּי מֵרַבּוֹתַי, וּמֵחֲבֵירַי יוֹתֵר מֵרַבּוֹתַי, וּמִתַּלְמִידַי יוֹתֵר מִכּוּלָּן.
Rav Naḥman bar Yitzḥak said: Why are Torah matters likened to a tree, as it is stated: “It is a tree of life to them who lay hold upon it” (Proverbs 3:18)? This verse comes to tell you that just as a small piece of wood can ignite a large piece, so too, minor Torah scholars can sharpen great Torah scholars and enable them to advance in their studies. And this is what Rabbi Ḥanina said: I have learned much from my teachers and even more from my friends, but from my students I have learned more than from all of them.
רַבִּי חֲנִינָא בַּר פָּפָּא רָמֵי: כְּתִיב ״לִקְרַאת צָמֵא הֵתָיוּ מָיִם״, וּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״. אִם תַּלְמִיד הָגוּן הוּא — ״לִקְרַאת צָמֵא הֵתָיוּ מַיִם״, וְאִי לָא — ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״.
Rabbi Ḥanina bar Pappa raised a contradiction. In one verse it is written: “To him who is thirsty bring water” (Isaiah 21:14), which indicates that the one who has water must bring it to the thirsty person, and it is written elsewhere: “Ho, everyone who thirsts, come for water” (Isaiah 55:1), from which it may be inferred that the thirsty person must seek out water himself. Rabbi Ḥanina bar Pappa resolves this apparent contradiction by explaining that if he is a worthy student the teacher must seek him out, as in “to him who is thirsty bring water,” but if the student is not worthy, then “Ho, everyone who thirsts, come for water,” i.e., this student must seek out a teacher himself.
רַבִּי חֲנִינָא בַּר חָמָא רָמֵי: כְּתִיב ״יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״, וּכְתִיב: ״יִהְיוּ לְךָ לְבַדֶּךָ״. אִם תַּלְמִיד הָגוּן הוּא — ״יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״, וְאִם לָאו — ״יִהְיוּ לְךָ לְבַדֶּךָ״.
Rabbi Ḥanina bar Ḥama raised another contradiction. In one verse it is written: “Let your springs be dispersed abroad” (Proverbs 5:16), whereas in the next verse it is written: “Let them be your own” (Proverbs 5:17). Rabbi Ḥanina bar Ḥama explains: If the student sitting before you is worthy, then “Let your springs be dispersed abroad,” as you should teach him, but if he is not worthy, then “Let them be your own.”
וְאָמַר רַבִּי חֲנִינָא בַּר אִידִי: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְמַיִם, דִּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״, לוֹמַר לָךְ: מָה מַיִם מַנִּיחִין מָקוֹם גָּבוֹהַּ וְהוֹלְכִין לְמָקוֹם נָמוּךְ, אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.
And Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water” (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.
וְאָמַר רַבִּי אוֹשַׁעְיָא: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לִשְׁלֹשָׁה מַשְׁקִין הַלָּלוּ: בְּמַיִם, וּבְיַיִן, וּבְחָלָב. דִּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״, וּכְתִיב: ״לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלוֹא כֶסֶף וּבְלוֹא מְחִיר יַיִן וְחָלָב״, לוֹמַר לָךְ: מָה שְׁלֹשָׁה מַשְׁקִין הַלָּלוּ אֵין מִתְקַיְּימִין אֶלָּא בַּפָּחוּת שֶׁבַּכֵּלִים — אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.
And Rabbi Oshaya said: Why are matters of Torah likened to these three liquids: To water, wine and milk? As it is written with regard to water: “Ho, everyone who thirsts, come for water,” and it is written in the same verse: “Come, buy and eat; yea, come, buy wine and milk without money and without price.” This verse comes to tell you: Just as these three liquids can be retained only in the least of vessels, e.g., clay pots, but not vessels of silver and gold, as they will spoil, so too, matters of Torah are retained only by one whose spirit is lowly.
כְּדַאֲמַרָה לֵיהּ בְּרַתֵּיה דְּקֵיסָר לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: אִי חׇכְמָה מְפוֹאָרָה בִּכְלִי מְכוֹעָר! אֲמַר לַהּ: אָבִיךָ רָמֵי חַמְרָא בְּמָנֵי דְפַחְרָא? אֲמַרָה לֵיהּ: אֶלָּא בְּמַאי נִירְמֵי? אֲמַר לַהּ: אַתּוּן דַּחֲשִׁיבִיתוּ, רְמוֹ בְּמָאנֵי דַּהֲבָא וְכַסְפָּא.
The Gemara cites a related incident: This is as the daughter of the Roman emperor said to Rabbi Yehoshua ben Ḥananya, who was an ugly man: Woe to glorious wisdom such as yours, which is contained in an ugly vessel. Rabbi Yehoshua ben Ḥananya said to her, in a seemingly unrelated response: Does your father keep his wine in simple clay vessels? The emperor’s daughter said to him: Rather, in what, then, should he keep it? Rabbi Yehoshua ben Ḥananya said to her: You, who are so important, should put it in vessels of gold and silver.
אֲזַלָה וַאֲמַרָה לֵיהּ לַאֲבוּהּ רַמְיֵיהּ לְחַמְרָא בְּמָנֵי דַּהֲבָא וְכַסְפָּא, וּתְקֵיף. אֲתוֹ וַאֲמַרוּ לֵיהּ. אֲמַר לַהּ לִבְרַתֵּיהּ: מַאן אֲמַר לָךְ הָכִי? אֲמַרָה לֵיהּ: רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה. קַרְיוּהוּ. אֲמַר לֵיהּ: אַמַּאי אֲמַרְתְּ לַהּ הָכִי? אֲמַר לֵיהּ: כִּי הֵיכִי דַּאֲמַרָה לִי, אֲמַרִי לַהּ. וְהָא אִיכָּא שַׁפִּירֵי דִּגְמִירִי!
The emperor’s daughter went and said this to her father. He put the wine in vessels of gold and silver and it turned sour. When his advisors came and told the emperor that the wine had turned sour, he said to his daughter: Who told you to do this? His daughter responded: Rabbi Yehoshua ben Ḥananya. The emperor summoned him and said to him: Why did you say this to her? Rabbi Yehoshua ben Ḥananya said to him: Just as she said to me, so I said say to her, to demonstrate to her that fine material is best preserved in the least of vessels. The emperor said to him: But there are handsome people who are learned.
אִי הֲווֹ סְנוּ — טְפֵי הֲווֹ גְּמִירִי. דָּבָר אַחֵר: מָה שְׁלֹשָׁה מַשְׁקִין הַלָּלוּ אֵין נִפְסָלִין אֶלָּא בְּהֶיסַּח הַדַּעַת — אַף דִּבְרֵי תוֹרָה אֵין מִשְׁתַּכְחִין אֶלָּא בְּהֶיסַּח הַדַּעַת.
Rabbi Yehoshua replied: Had they been ugly, they would have been even more learned. Alternatively, the Torah is likened to water, wine, and milk because just as these three liquids are spoiled only by diversion of attention, so too, are Torah matters forgotten only through diversion of attention. If water, wine and milk are guarded, they will not spoil or have dirty objects fall into them.
אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: גָּדוֹל יוֹם הַגְּשָׁמִים כְּיוֹם שֶׁנִּבְרְאוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ״הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ צֶדֶק תִּפְתַּח אֶרֶץ וְיִפְרוּ יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי ה׳ בְּרָאתִיו״. ״בְּרָאתִים״ לֹא נֶאֱמַר, אֶלָּא ״בְּרָאתִיו״.
§ The Gemara returns to the issue of rain. Rabbi Ḥama, son of Rabbi Ḥanina, said: The day of the rains is as great as the day on which the heavens and earth were created, as it is stated: “Drop down, heavens, from above, let the skies pour down righteousness; let the earth open that they may bring forth salvation, and let it cause righteousness to spring up together; I, the Lord, have created it” (Isaiah 45:8). The Gemara explains that the verse does not say: I have created them, in the plural, but: I have created it. In other words, the verse is referring to rain, rather than to the heavens and the earth, which indicates that rainfall is as important as the creation of the world.
אָמַר רַב אוֹשַׁעְיָא: גָּדוֹל יוֹם הַגְּשָׁמִים, שֶׁאֲפִילּוּ יְשׁוּעָה פָּרָה וְרָבָה בּוֹ, שֶׁנֶּאֱמַר: ״תִּפְתַּח אֶרֶץ וְיִפְרוּ יֶשַׁע״. אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילַאי: אֵין הַגְּשָׁמִים יוֹרְדִים אֶלָּא אִם כֵּן נִמְחֲלוּ עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״רָצִיתָ ה׳ אַרְצֶךָ שַׁבְתָּ שְׁבִית יַעֲקֹב. נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כׇל חַטָּאתָם סֶלָה״.
Rabbi Oshaya likewise said: The day of rain is great, as rain even facilitates salvation, which is fruitful and multiplies on that day. It is a time of God’s favor, when salvation is brought forth into the world, as it is stated: “Let the earth open that they may bring forth salvation” (Isaiah 45:8). Rabbi Tanḥum bar Ḥanilai said: Rain falls only if the Jewish people’s transgressions have been forgiven, as it is stated: “Lord, You have been favorable to Your land; You have turned the captivity of Jacob; You have forgiven the iniquity of Your people; You have pardoned all their sin. Selah” (Psalms 85:2–3). This chapter proceeds to discuss rainfall: “And righteousness has looked down from Heaven” (Psalms 85:12), in the form of rain.
אֲמַר לֵיהּ זְעֵירִי מִדִּיהֲבַת לְרָבִינָא: אַתּוּן, מֵהָכָא מַתְנִיתוּ לַהּ. אֲנַן, מֵהָכָא מַתְנֵינַן לַהּ: ״וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטָּאת וְגוֹ׳״.
The Sage Ze’iri from the town of Dihavat said to Ravina: You learned this idea from here, whereas we learned it from here, a different verse: “When heaven is closed up, and there is no rain, when they sin against You, if they pray toward this place and confess Your name and turn from their sin, when You afflict them, then You, hear in heaven and forgive the sin of Your servants and of Your people Israel, when You teach them the good way in which they should walk, and send rain upon Your land, which You have given to Your people as an inheritance” (I Kings 8:35–36).
אָמַר רַבִּי תַּנְחוּם בְּרֵיהּ דְּרַבִּי חִיָּיא אִישׁ כְּפַר עַכּוֹ: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא אִם כֵּן נִתְחַיְּיבוּ שׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל כְּלָיָה, שֶׁנֶּאֱמַר: ״צִיָּה גַם חֹם יִגְזְלוּ מֵימֵי שֶׁלֶג שְׁאוֹל חָטָאוּ״. אֲמַר לֵיהּ זְעֵירִי מִדִּיהֲבַת לְרָבִינָא: אַתּוּן, מֵהָכָא מַתְנִיתוּ לַהּ. אֲנַן, מֵהָכָא מַתְנֵינַן לַהּ: ״וְעָצַר אֶת הַשָּׁמַיִם וַאֲבַדְתֶּם מְהֵרָה״.
Rabbi Tanḥum, son of Rabbi Ḥiyya of the village of Akko, said: The rains are withheld only if the enemies of the Jewish people, a euphemism for the Jewish people, have been sentenced to destruction for their sins, as it is stated: “Drought and heat will steal the snow waters; to the grave those who have sinned” (Job 24:19). According to this interpretation, snow water will be stolen by drought, i.e., there will be none available, when people have sinned to the point that they deserve the grave. Ze’iri from Dihavat said to Ravina: You learned this idea from here; we learned it from here: “And the anger of the Lord will be kindled against you, and He will close up the heavens, and there will be no rain, and the earth will not give its fruit, and you will perish quickly” (Deuteronomy 11:17).
אָמַר רַב חִסְדָּא: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל בִּיטּוּל תְּרוּמוֹת וּמַעַשְׂרוֹת, שֶׁנֶּאֱמַר: ״צִיָּה גַם חֹם יִגְזְלוּ מֵימֵי שֶׁלֶג״. מַאי מַשְׁמַע? תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: בִּשְׁבִיל דְּבָרִים שֶׁצִּוִּיתִי אֶתְכֶם בִּימוֹת הַחַמָּה וְלֹא עֲשִׂיתֶם — יִגָּזְלוּ מִכֶּם מֵימֵי שֶׁלֶג בִּימוֹת הַגְּשָׁמִים.
Rav Ḥisda said: The rains are withheld only due to the sin of the nullification of teruma and tithes, as it is stated: “Drought and heat will steal the snow waters” (Job 24:19). The Gemara asks: From where in the verse may this idea be inferred from the verse? The school of Rabbi Yishmael taught: Due to matters that I have commanded you to do in the summer, e.g., take teruma and tithes from the summer produce, and that you did not do, the snow waters will be stolen from you in the rainy season.
אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל מְסַפְּרֵי לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר: ״רוּחַ צָפוֹן תְּחוֹלֵל גָּשֶׁם וּפָנִים נִזְעָמִים לְשׁוֹן סָתֶר״.
Rabbi Shimon ben Pazi said: The rains are withheld only due to the sin of those who speak slander, as it is stated: “The north wind brings forth rain, but a backbiting tongue, an angry countenance” (Proverbs 25:23). This verse indicates that if the countenance of the heavens is angry, with neither clouds nor rain, it is due to slanderous speech.
אָמַר רַב סַלָּא אָמַר רַב הַמְנוּנָא: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל עַזֵּי פָנִים, שֶׁנֶּאֱמַר: ״וַיִּמָּנְעוּ רְבִבִים וּמַלְקוֹשׁ לוֹא הָיָה וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ וְגוֹ׳״. וְאָמַר רַב סַלָּא אָמַר רַב הַמְנוּנָא: כׇּל אָדָם שֶׁיֵּשׁ לוֹ עַזּוּת פָּנִים — סוֹף נִכְשָׁל בַּעֲבֵירָה, שֶׁנֶּאֱמַר: ״וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ״. רַב נַחְמָן אָמַר: בְּיָדוּעַ שֶׁנִּכְשַׁל בַּעֲבֵירָה, שֶׁנֶּאֱמַר: ״הָיָה לָךְ״, וְלֹא נֶאֱמַר ״יִהְיֶה לָּךְ״.
Rav Salla said that Rav Hamnuna said: The rains are withheld only due to impudent people, as it is stated: “Therefore the showers have been withheld, and there has been no last rain, yet you had a harlot’s forehead, you refused to be ashamed” (Jeremiah 3:3). And Rav Salla said that Rav Hamnuna said, with regard to the same verse: Any man who is insolent will ultimately stumble over the transgression of prostitution, as it is stated: “Yet you had a prostitute’s forehead.” Rav Naḥman said: The verse does not mean that he will commit a sexual transgression in the future; rather, it is known that he has already stumbled over this transgression, as it is stated: “You had,” in the past tense, and it is not stated: You will.
אָמַר רַבָּה בַּר רַב הוּנָא: כׇּל אָדָם שֶׁיֵּשׁ לוֹ עַזּוּת פָּנִים — מוּתָּר לִקְרוֹתוֹ רָשָׁע, שֶׁנֶּאֱמַר: ״הֵעֵז אִישׁ רָשָׁע בְּפָנָיו״. רַב נַחְמָן בַּר יִצְחָק אָמַר: מוּתָּר לִשְׂנאוֹתוֹ, שֶׁנֶּאֱמַר: ״וְעֹז פָּנָיו יְשֻׁנֶּא״. אַל תִּקְרֵי ״יְשֻׁנֶּא״, אֶלָּא ״יִשָּׂנֵא״.
Rabba bar Rav Huna said: With regard to any man who is insolent, it is permitted to call him wicked to his face, as it is stated: “A wicked man makes his face insolent” (Proverbs 21:29). Rav Naḥman bar Yitzḥak said: It is permitted to hate him, as it is stated: “And the insolence of his face is changed” (Ecclesiastes 8:1). Do not read it as: “Is changed [yeshunne]”; rather, read it as: Is hated [yissane], as the two words are spelled the same way in Hebrew, albeit with different vocalization and pronunciation.
אָמַר רַב קַטִּינָא: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל בִּיטּוּל תּוֹרָה, שֶׁנֶּאֱמַר: ״בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה״ — בִּשְׁבִיל עַצְלוּת שֶׁהָיָה בְּיִשְׂרָאֵל שֶׁלֹּא עָסְקוּ בַּתּוֹרָה — נַעֲשֶׂה שׂוֹנְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מָךְ. וְאֵין ״מָךְ״ אֶלָּא עָנִי, שֶׁנֶּאֱמַר: ״וְאִם מָךְ הוּא מֵעֶרְכֶּךָ״. וְאֵין ״מְקָרֶה״ אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר: ״הַמְקָרֶה בַמַּיִם עֲלִיּוֹתָיו״.
Rav Ketina said: The rains are withheld only due to the sin of dereliction in the study of Torah, as it is stated: “By slothfulness the rafters [hamekare] will sink in [yimakh], and through idleness of the hands the house leaks” (Ecclesiastes 10:18). Due to slothfulness that was present amongst the Jewish people, that they did not occupy themselves with Torah, the enemy of the Holy One, Blessed be He, a euphemism for God Himself, has sunk. And sunk [makh] means nothing other than poor, as it is stated: “But if he is too poor [makh] for your valuation” (Leviticus 27:8). And “rafters [mekare]” means nothing other than a reference to the Holy One, Blessed be He, as it is stated: “Who lays the beams [hamekare] of Your upper chambers in the water” (Psalms 104:3).
רַב יוֹסֵף אָמַר, מֵהָכָא: ״וְעַתָּה לֹא רָאוּ אוֹר בָּהִיר הוּא בַּשְּׁחָקִים וְרוּחַ עָבְרָה וַתְּטַהֲרֵם״, וְאֵין ״אוֹר״ אֶלָּא תּוֹרָה, שֶׁנֶּאֱמַר: ״כִּי נֵר מִצְוָה וְתוֹרָה אוֹר״ — ״בָּהִיר הוּא בַּשְּׁחָקִים״. תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: אֲפִילּוּ בְּשָׁעָה שֶׁרָקִיעַ נַעֲשֶׂה בְּהוֹרִין בְּהוֹרִין לְהוֹרִיד טַל וּמָטָר — ״רוּחַ עָבְרָה וַתְּטַהֲרֵם״.
Rav Yosef said that this idea is derived from here: “And now that men do not see the light, it is bright in the skies, but the wind passes and cleanses them” (Job 37:21). And “light” means nothing other than Torah, as it is stated: “For a mitzva is a lamp and Torah is a light” (Proverbs 6:23). According to this interpretation, the verse means that when “men do not see the light,” i.e., when they are not occupied with Torah, “it is bright in the skies,” as there are no rainclouds. With regard to this verse, the school of Rabbi Yishmael taught: Even when the sky is comprised of bright clouds that serve to bring down dew and rain, no rain will fall, as “the wind passes and cleanses them.”
אָמַר רַבִּי אַמֵּי: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בַּעֲוֹן גָּזֵל, שֶׁנֶּאֱמַר: ״עַל כַּפַּיִם כִּסָּה אוֹר״. בַּעֲוֹן כַּפַּיִם — כִּסָּה אוֹר. וְאֵין ״כַּפַּיִם״ אֶלָּא חָמָס, שֶׁנֶּאֱמַר: ״וּמִן הֶחָמָס אֲשֶׁר בְּכַפֵּיהֶם״, וְאֵין ״אוֹר״ אֶלָּא מָטָר, שֶׁנֶּאֱמַר: ״יָפִיץ עֲנַן אוֹרוֹ״.
Rabbi Ami said: The rains are withheld only due to the sin of robbery, as it is stated: “He covers His hands with the light, and He has commanded it due to imploring” (Job 36:32). This means that due to the sin of stealing hands, God has covered the light and no rain will fall. And Rabbi Ami adds that the term “hand” means nothing other than a sin of violence, as it is stated: “And from the violence that is in their hands” (Jonah 3:8). And “light” means nothing other than rain, as it is stated: “He spreads abroad the cloud of His light” (Job 37:11).
מַאי תַּקַּנְתֵּיהּ — יַרְבֶּה בִּתְפִלָּה, שֶׁנֶּאֱמַר: ״וַיְצַו עָלֶיהָ בְּמַפְגִּיעַ״, וְאֵין ״פְּגִיעָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ״וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְגוֹ׳ וְאַל תִּפְגַּע בִּי״.
What is the remedy of one who has caused the rain to be withheld? He should increase his prayers, as it is stated in the same chapter: “And He has commanded it due to imploring” (Job 36:32), and “imploring” means nothing other than prayer, as it is stated: “Therefore, do not pray you for this nation, neither lift up cry nor prayer for them, neither implore Me” (Jeremiah 7:16).
וְאָמַר רַבִּי אַמֵּי, מַאי דִּכְתִיב: ״אִם קֵהָה הַבַּרְזֶל וְהוּא לֹא פָנִים קִלְקַל״, אִם רָאִיתָ רָקִיעַ שֶׁקֵּיהָה כַּבַּרְזֶל מִלְּהוֹרִיד טַל וּמָטָר — בִּשְׁבִיל מַעֲשֵׂה הַדּוֹר שֶׁהֵן מְקוּלְקָלִין, שֶׁנֶּאֱמַר: ״וְהוּא לֹא פָנִים קִלְקַל״.
And Rabbi Ami said: What is the meaning of that which is written: “If the iron is blunt, and does not whet the edge” (Ecclesiastes 10:10)? If you see a sky that is blunt as iron, in that it does not bring down dew and rain, this is due to the deeds of the generation, which are corrupt, as it is stated: “And does not whet [kilkal] the edge [panim].” Panim, which also means face, is often used in reference to the leaders of a generation, while the term kilkal is similar to the word for corrupt, mekulkalin.
מָה תַּקָּנָתָן — יִתְגַּבְּרוּ בְּרַחֲמִים, שֶׁנֶּאֱמַר: ״וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הַכְשֵׁיר חׇכְמָה״, כׇּל שֶׁכֵּן אִם הוּכְשְׁרוּ מַעֲשֵׂיהֶן מֵעִיקָּרָא.
What is their remedy? They must increase their prayers for mercy, as it is stated in the same verse: “Then must he increase his strength, but wisdom is profitable to direct” (Ecclesiastes 10:10). This verse hints that rain will fall if one increases his strength, i.e., his prayers for mercy. The last part of the verse means that, all the more so, if their deeds had been righteous and direct from the beginning, the rains would not have been withheld.
רֵישׁ לָקִישׁ אָמַר: אִם רָאִיתָ תַּלְמִיד
The Gemara cites a different interpretation of the same verse. Reish Lakish said: If you see a student
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Taanit 7
Χ Φ΅ΧΧΦ°Χ¨Φ΄ΧΧ Φ°ΧΧΦΌ ΧΦ°ΧͺΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ: Χ΄ΧΦ΅Χ ΧΦ·ΧΧΦΉΧΦΈΧΧΦΉΧͺΧ΄ ΧΦ°Χ΄Χ¨ΧΦΉΧ ΧΦ·ΧΧΦΉΧΦΈΧΧΦΉΧͺΧ΄.
we will recite them both: God of thanksgivings, and: Abundant thanksgivings.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²ΧΦΈΧΧΦΌ: ΧΦΌΦΈΧΧΦΉΧ ΧΧΦΉΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ ΧΦ΄ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦ·ΧΧͺ ΧΦ·ΧΦΌΦ΅ΧͺΦ΄ΧΧ, ΧΦΌΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦ·ΧΧͺ ΧΦ·ΧΦΌΦ΅ΧͺΦ΄ΧΧ β ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ, ΧΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ β ΧΦΌΦ΅ΧΧ ΧΦ·Χ¦ΦΌΦ·ΧΦΌΦ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦ΅ΧΧ ΧΦΈΧ¨Φ°Χ©ΧΦΈΧ’Φ΄ΧΧ. ΧΦΌΧ€Φ°ΧΦ΄ΧΧΦΈΧ ΧΦΌΦ°Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£: ΧΦ΄ΧͺΦΌΧΦΉΧΦ° Χ©ΧΦΆΧΦ΄ΧΧ Χ©ΧΦ°Χ§ΧΦΌΧΦΈΧ ΧΦΌΦ΄ΧͺΦ°ΧΦ΄ΧΦΌΦ·ΧΧͺ ΧΦ·ΧΦΌΦ΅ΧͺΦ΄ΧΧ β Χ§Φ°ΧΦΈΧ’ΧΦΌΧΦΈ ΧΦΌΦ΄ΧͺΦ°ΧΦ΄ΧΦΌΦ·ΧΧͺ ΧΦ·ΧΦΌΦ΅ΧͺΦ΄ΧΧ.
Β§ The Gemara cites statements in praise of rainfall. Rabbi Abbahu said: The day of rain is greater than the resurrection of the dead. The reason is that while the resurrection of the dead benefits only the righteous, rain benefits both the righteous and the wicked. The Gemara comments: And this statement disagrees with the opinion of Rav Yosef, as Rav Yosef said: Since rainfall is equivalent to the resurrection of the dead, the Sages established its recitation in the second blessing of the Amida, the blessing of the resurrection of the dead. According to Rav Yosef, rainfall is the equivalent to, but not superior to, the resurrection of the dead.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ°ΧΧΦΌΧΦΈΧ: ΧΦΌΦΈΧΧΦΉΧ ΧΧΦΉΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧΧͺΦΌΦ°Χ ΦΈΧ ΧΦΌΧΦΉ ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·Χ’Φ²Χ¨ΦΉΧ£ ΧΦΌΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΄Χ§Φ°ΧΦ΄ΧΧ΄, ΧΦ°ΧΦ΅ΧΧ Χ΄ΧΦΆΧ§Φ·ΧΧ΄ ΧΦΆΧΦΌΦΈΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΦ΄Χ ΧΦΆΧ§Φ·Χ ΧΧΦΉΧ Χ ΦΈΧͺΦ·ΧͺΦΌΦ΄Χ ΧΦΈΧΦΆΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧͺΦ΄Χ ΧΦ·Χ ΧͺΦΌΦ·Χ’Φ²ΧΦΉΧΧΦΌΧ΄. Χ¨ΦΈΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΧΦΉΧͺΦ΅Χ¨ ΧΦ΄ΧΦΌΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧΧͺΦΌΦ°Χ ΦΈΧ ΧΦΌΧΦΉ ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·Χ’Φ²Χ¨ΦΉΧ£ ΧΦΌΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΄Χ§Φ°ΧΦ΄ΧΧ΄, ΧΦ΄Χ Χ Φ΄ΧͺΦ°ΧΦΆΧ ΧΦΌΦ°ΧΦ΄Χ? ΧΦ±ΧΦ΅Χ ΧΧΦΉΧΦ΅Χ¨: Χ§ΦΈΧΦΈΧ Χ Φ΄ΧͺΦ°ΧΦΆΧ ΧΦΌΦ·ΧΦΌΦΈΧΧΦΉΧ.
Similarly, Rav Yehuda said: The day of the rains is as great as the day on which the Torah was given, as it is stated: βMy doctrine [likαΈ₯i] shall drop as the rainβ (Deuteronomy 32:2), and lekaαΈ₯ means nothing other than Torah, as it is stated: βFor I give you good doctrine [lekaαΈ₯]; do not forsake My Torahβ (Proverbs 4:2). Rava said: Rainfall is even greater than the day on which the Torah was given, as it is stated: βMy doctrine shall drop as the rain,β and when one makes a comparison, which object is made dependent upon which? You must say that the lesser object is dependent upon the greater one. If Torah is compared to rain, it follows that rain is greater than Torah.
Χ¨ΦΈΧΦΈΧ Χ¨ΦΈΧΦ΅Χ, ΧΦΌΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ·Χ’Φ²Χ¨ΦΉΧ£ ΧΦΌΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΄Χ§Φ°ΧΦ΄ΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧͺΦΌΦ΄ΧΦΌΦ·Χ ΧΦΌΦ·ΧΦΌΦ·Χ ΧΦ΄ΧΦ°Χ¨ΦΈΧͺΦ΄ΧΧ΄! ΧΦ΄Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΈΧΦΈΧ ΧΦΈΧΧΦΌΧ ΧΧΦΌΧ β ΧΦΌΦ·ΧΦΌΦ·Χ, ΧΦ°ΧΦ΄Χ ΧΦΈΧΧ β Χ’ΧΦΉΧ¨Φ°Χ€Φ΅ΧΧΦΌ ΧΦΌΦ·ΧΦΌΦΈΧΦΈΧ¨.
The Gemara cites another interpretation of the verse from Deuteronomy. Rava raised a contradiction: At the beginning of the verse it is written: βMy doctrine shall drop [yaβarof] as the rain,β in a harsh manner, and yet later in the verse, it is written: βMy speech shall distill as the dew,β in a gentle tone. He resolves this apparent contradiction as follows: If he is a worthy Torah scholar, the Torah flows through him like the dew, but if he is not worthy, it snaps his neck [orfehu] like the powerful rain.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ, ΧΦΈΧΦΈΧ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΌΦ°Χ ΦΈΧΦΈΧ ΧΧΦΉΧΦ΅Χ¨: ΧΦΌΧΧ ΧΦΈΧ’ΧΦΉΧ‘Φ΅Χ§ ΧΦΌΦ°ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ β ΧͺΦΌΧΦΉΧ¨ΦΈΧͺΧΦΉ Χ Φ·Χ’Φ²Χ©ΧΦ΅ΧΧͺ ΧΧΦΉ Χ‘Φ·Χ ΧΦ·ΧΦΌΦ΄ΧΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ’Φ΅Χ₯ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦΈΧΦΌΧ΄, ΧΦ°ΧΧΦΉΧΦ΅Χ¨: Χ΄Χ¨Φ΄Χ€Φ°ΧΧΦΌΧͺ ΧͺΦΌΦ°ΧΦ΄Χ ΧΦ°Χ©ΧΦΈΧ¨ΦΌΦΆΧΦΈΧ΄, ΧΦ°ΧΧΦΉΧΦ΅Χ¨: Χ΄ΧΦΌΦ΄Χ ΧΦΉΧ¦Φ°ΧΦ΄Χ ΧΦΈΧ¦ΦΈΧ ΧΦ·ΧΦΌΦ΄ΧΧΧ΄. ΧΦ°ΧΧΧ ΧΦΈΧ’ΧΦΉΧ‘Φ΅Χ§ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦ΄Χ©ΧΦ°ΧΦΈΧΦΌ β Χ Φ·Χ’Φ²Χ©ΧΦ΅ΧΧͺ ΧΧΦΉ Χ‘Φ·Χ ΧΦ·ΧΦΌΦΈΧΦΆΧͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·Χ’Φ²Χ¨ΦΉΧ£ ΧΦΌΦ·ΧΦΌΦΈΧΦΈΧ¨ ΧΦ΄Χ§Φ°ΧΦ΄ΧΧ΄, ΧΦ°ΧΦ΅ΧΧ Χ’Φ²Χ¨Φ΄ΧΧ€ΦΈΧ ΧΦΆΧΦΌΦΈΧ ΧΦ²Χ¨Φ΄ΧΧΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°Χ’ΦΈΧ¨Φ°Χ€ΧΦΌ Χ©ΧΦΈΧ ΧΦΆΧͺ ΧΦΈΧ’ΦΆΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ ΦΌΦΈΧΦ·ΧΧ΄.
It is taught in a baraita that Rabbi Benaβa would say: Anyone who engages in Torah for its own sake, his Torah study will be an elixir of life for him, as it is stated: βIt is a tree of life to them who lay hold upon itβ (Proverbs 3:18), and it says: βIt shall be health to your navelβ (Proverbs 3:8), and it says: βFor whoever finds Me finds lifeβ (Proverbs 8:35). And anyone who engages in Torah not for its own sake, e.g., for self-aggrandizement, his Torah will be an elixir of death for him, as it is stated: βMy doctrine shall drop [yaβarof ] as the rain,β and arifa means nothing other than killing, as it is stated: βAnd they shall break the heiferβs neck [arefu] there in the valleyβ (Deuteronomy 21:4).
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¨Φ°ΧΦ°ΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΧ¨ΦΈΧ: ΧΦ΅ΧΧͺΦ΅Χ ΧΦΈΧ¨ ΧΦ΄ΧΧͺΦ°Χ Φ΅Χ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ²ΧΦ·Χ©Χ ΧΦ΄ΧΦΌΦ·ΧΧ ΧΦ°ΧΦΈΧ ΧΦΈΧΦ΅ΧΧΦ°Χ ΦΈΧ. ΧΦ΅ΧΧΦΈΧ ΧΦΈΧ¨ ΧΦ΄ΧΧΦΌΦ°ΧͺΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦ·ΧΦ°ΧͺΦΌΦΈΧ, ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΈΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ β ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΦ΄Χ ΧΦΈΧΦΈΧΦΈΧ Χ’Φ΅Χ₯ ΧΦ·Χ©ΦΌΧΦΈΧΦΆΧΧ΄, ΧΦ°ΧΦ΄Χ ΧΦΈΧΦΈΧ Χ’Φ΅Χ₯ Χ©ΧΦΈΧΦΆΧ ΧΧΦΌΧ?
Rabbi Yirmeya once said to Rabbi Zeira: Let the Master come and teach a halakhic discourse. Rabbi Zeira said to him: My heart is weak and I cannot strain myself over a halakhic discourse. Rabbi Yirmeya replied to him: In that case, let the Master tell us a matter of aggada, which does not require as much effort. Rabbi Zeira said to him that Rabbi YoαΈ₯anan said as follows: What is the meaning of that which is written: βFor man is a tree of the fieldβ (Deuteronomy 20:19)? And is man actually a tree of the field?
ΧΦΆΧΦΌΦΈΧ, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΆΧ ΦΌΧΦΌ ΧͺΦΉΧΧΦ΅Χ ΧΦ°ΧΦΉΧͺΧΦΉ ΧΦΉΧ ΧͺΦ΄ΧΦ°Χ¨ΦΉΧͺΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΉΧͺΧΦΉ ΧͺΦ·Χ©ΧΦ°ΧΦ΄ΧΧͺ ΧΦ°ΧΦΈΧ¨ΦΈΧͺΦΌΦΈΧ΄. ΧΦΈΧ ΧΦΌΦ΅ΧΧ¦Φ·Χ? ΧΦ΄Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΈΧΦΈΧ ΧΦΈΧΧΦΌΧ ΧΧΦΌΧ β Χ΄ΧΦ΄ΧΦΌΦΆΧ ΦΌΧΦΌ ΧͺΦΉΧΧΦ΅Χ ΧΦ°ΧΦΉΧͺΧΦΉ ΧΦΉΧ ΧͺΦ΄ΧΦ°Χ¨ΦΉΧͺΧ΄, ΧΦ°ΧΦ΄Χ ΧΦΈΧΧ β Χ΄ΧΦΉΧͺΧΦΉ ΧͺΦ·Χ©ΧΦ°ΧΦ΄ΧΧͺ ΧΦ°ΧΦΈΧ¨ΦΈΧͺΦΌΦΈΧ΄.
Rather, it is because it is written earlier in the same verse: βYou may eat of them but you may not cut them down,β and it is written in the next verse: βThem you may destroy and cut downβ (Deuteronomy 20:20). This indicates that there are certain trees which may be cut down, while others may not be destroyed. How so? If a Torah scholar is worthy: βYou may eat of them but you may not cut them down,β but if he is not worthy: βHe you may destroy and cut down.β
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ ΧΦΌΦ°ΧΦ·Χ¨Φ°ΧΦΆΧ ΧΦΈΧΦ·ΧΧ΄, ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°: ΧΦΈΧ ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ ΧΦΆΧ β ΧΦΆΧΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ ΧΦΆΧͺ ΧΦ²ΧΦ΅ΧΧ¨ΧΦΉ, ΧΦ·Χ£ Χ©ΧΦ°Χ Φ΅Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ²ΧΦΈΧΦ΄ΧΧ β ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΆΧ ΧΦΆΧͺ ΧΦΆΧ ΧΦΌΦ·ΧΦ²ΧΦΈΧΦΈΧ.
The Gemara cites other expositions that deal with Torah study. Rabbi αΈ€ama, son of Rabbi αΈ€anina, said: What is the meaning of that which is written: βIron sharpens iron, so a man sharpens the countenance of his friendβ (Proverbs 27:17)? This verse comes to tell you that just as with these iron implements, one sharpens the other when they are rubbed against each other, so too, when Torah scholars study together, they sharpen one another in halakha.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΌΦ·Χ¨ ΧΦΈΧ ΦΈΧ: ΧΦΈΧΦΌΦΈΧ Χ Φ΄ΧΦ°Χ©ΧΦ°ΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦΌΦΈΧΦ΅Χ©Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ²ΧΦΉΧ ΧΦΉΧ ΧΦ°ΧΦΈΧ¨Φ΄Χ ΧΦΌΦΈΧΦ΅Χ©Χ Χ Φ°ΧΦ»Χ ΧΧ³Χ΄, ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°: ΧΦΈΧ ΧΦ΅Χ©Χ ΧΦ΅ΧΧ ΧΦΉ ΧΦΌΧΦΉΧΦ΅Χ§ ΧΦ°ΧΦ΄ΧΧΦ΄Χ, ΧΦ·Χ£ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ΅ΧΧ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΦ΄ΧΧ ΧΦΌΦ΄ΧΧΦ΄ΧΧΦ΄Χ.
Rabba bar bar αΈ€ana said: Why are matters of Torah compared to fire, as it is stated: βIs not My word like fire, says the Lordβ (Jeremiah 23:29)? To tell you: Just as fire does not ignite in a lone stick of wood but in a pile of kindling, so too, matters of Torah are not retained and understood properly by a lone scholar who studies by himself, but by a group of Sages.
ΧΦ°ΧΦ·ΧΦ°ΧΧ ΧΦΌ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ‘Φ΅Χ ΧΦΌΦ·Χ¨ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦΆΧ¨ΦΆΧ ΧΦΆΧ ΧΦ·ΧΦΌΦ·ΧΦΌΦ΄ΧΧ ΧΦ°Χ ΦΉΧΦΈΧΧΦΌΧ΄, ΧΦΆΧ¨ΦΆΧ Χ’Φ·Χ Χ©ΧΧΦΉΧ Φ°ΧΦ΅ΧΧΦΆΧ Χ©ΧΦΆΧ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ²ΧΦΈΧΦ΄ΧΧ Χ©ΧΦΆΧ’ΧΦΉΧ‘Φ°Χ§Φ΄ΧΧ ΧΦΌΦ·Χ ΧΦΌΦ°ΧΦ·Χ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ. ΧΦ°ΧΦΉΧ Χ’ΧΦΉΧ ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧΦΌΦ΄ΧΦΌΦ·Χ€ΦΌΦ°Χ©ΧΦ΄ΧΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°Χ ΦΉΧΦΈΧΧΦΌΧ΄.
And this is what Rabbi Yosei bar αΈ€anina said: What is the meaning of that which is written: βA sword is upon the boasters [habaddim], and they shall become fools [noalu]β (Jeremiah 50:36)? This verse can be interpreted homiletically: There is a sword upon the enemies of Torah scholars, a euphemism for Torah scholars themselves, who sit alone [bad bevad] and study Torah. And not only that, but those who study by themselves grow foolish from their solitary Torah study, as it is stated: βAnd they shall become fools.β
ΧΦ°ΧΦΉΧ Χ’ΧΦΉΧ, ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧΧΦΉΧΦ°ΧΦ΄ΧΧ. ΧΦΌΦ°ΧͺΦ΄ΧΧ ΧΦΈΧΦΈΧ: Χ΄ΧΦ°Χ ΦΉΧΦΈΧΧΦΌΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ ΧΦΈΧͺΦΈΧ: Χ΄ΧΦ²Χ©ΧΦΆΧ¨ Χ ΧΦΉΧΦ·ΧΦ°Χ ΧΦΌ ΧΦ·ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧΦΈΧΧ ΧΦΌΧ΄. ΧΦ°ΧΦ΄ΧΧΦΌΦΈΧ’Φ΅ΧΧͺ ΧΦ΅ΧΧΦΈΧ β ΧΦ΅ΧΦΈΧΦΈΧ: Χ΄Χ ΧΦΉΧΦ²ΧΧΦΌ Χ©ΧΦΈΧ¨Φ΅Χ Χ¦ΦΉΧ’Φ·Χ [ΧΦ°ΧΧΦΉΧ³] ΧΦ΄ΧͺΦ°Χ’ΧΦΌ ΧΦΆΧͺ ΧΦ΄Χ¦Φ°Χ¨Φ·ΧΦ΄ΧΧ΄.
And not only that, but they sin, as it is written here: βAnd they shall become fools,β and it is written there: βFor that we have done foolishly [noalnu] and for that we have sinnedβ (Numbers 12:11). And if you wish, say instead that it is derived from here: βThe princes of Zoan have become fools [noalu]β¦they have caused Egypt to go astrayβ (Isaiah 19:13).
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§: ΧΦΈΧΦΌΦΈΧ Χ Φ΄ΧΦ°Χ©ΧΦ°ΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦΌΦ°Χ’Φ΅Χ₯, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ’Φ΅Χ₯ ΧΦ·ΧΦΌΦ΄ΧΧ ΧΦ΄ΧΧ ΧΦ·ΧΦΌΦ·ΧΦ²ΧΦ΄ΧΧ§Φ΄ΧΧ ΧΦΌΦΈΧΦΌΧ΄, ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°: ΧΦΈΧ Χ’Φ΅Χ₯ Χ§ΦΈΧΦΈΧ ΧΦ·ΧΦ°ΧΦ΄ΧΧ§ ΧΦΆΧͺ ΧΦ·ΧΦΌΦΈΧΧΦΉΧ, ΧΦ·Χ£ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ΅Χ ΧΦ²ΧΦΈΧΦ΄ΧΧ Χ§Φ°ΧΦ·Χ ΦΌΦ΄ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ°ΧΧΦΉΧΦ΄ΧΧ. ΧΦ°ΧΦ·ΧΦ°ΧΧ ΧΦΌ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ: ΧΦ·Χ¨Φ°ΧΦΌΦ΅Χ ΧΦΈΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦ΅Χ¨Φ·ΧΦΌΧΦΉΧͺΦ·Χ, ΧΦΌΧΦ΅ΧΦ²ΧΦ΅ΧΧ¨Φ·Χ ΧΧΦΉΧͺΦ΅Χ¨ ΧΦ΅Χ¨Φ·ΧΦΌΧΦΉΧͺΦ·Χ, ΧΦΌΧΦ΄ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧΦ·Χ ΧΧΦΉΧͺΦ΅Χ¨ ΧΦ΄ΧΦΌΧΦΌΧΦΌΦΈΧ.
Rav NaαΈ₯man bar YitzαΈ₯ak said: Why are Torah matters likened to a tree, as it is stated: βIt is a tree of life to them who lay hold upon itβ (Proverbs 3:18)? This verse comes to tell you that just as a small piece of wood can ignite a large piece, so too, minor Torah scholars can sharpen great Torah scholars and enable them to advance in their studies. And this is what Rabbi αΈ€anina said: I have learned much from my teachers and even more from my friends, but from my students I have learned more than from all of them.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΌΦ·Χ¨ Χ€ΦΌΦΈΧ€ΦΌΦΈΧ Χ¨ΦΈΧΦ΅Χ: ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦ΄Χ§Φ°Χ¨Φ·ΧΧͺ Χ¦ΦΈΧΦ΅Χ ΧΦ΅ΧͺΦΈΧΧΦΌ ΧΦΈΧΦ΄ΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΧΦΉΧ ΧΦΌΧΧ Χ¦ΦΈΧΦ΅Χ ΧΦ°ΧΧΦΌ ΧΦ·ΧΦΌΦ·ΧΦ΄ΧΧ΄. ΧΦ΄Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΈΧΧΦΌΧ ΧΧΦΌΧ β Χ΄ΧΦ΄Χ§Φ°Χ¨Φ·ΧΧͺ Χ¦ΦΈΧΦ΅Χ ΧΦ΅ΧͺΦΈΧΧΦΌ ΧΦ·ΧΦ΄ΧΧ΄, ΧΦ°ΧΦ΄Χ ΧΦΈΧ β Χ΄ΧΧΦΉΧ ΧΦΌΧΧ Χ¦ΦΈΧΦ΅Χ ΧΦ°ΧΧΦΌ ΧΦ·ΧΦΌΦ·ΧΦ΄ΧΧ΄.
Rabbi αΈ€anina bar Pappa raised a contradiction. In one verse it is written: βTo him who is thirsty bring waterβ (Isaiah 21:14), which indicates that the one who has water must bring it to the thirsty person, and it is written elsewhere: βHo, everyone who thirsts, come for waterβ (Isaiah 55:1), from which it may be inferred that the thirsty person must seek out water himself. Rabbi αΈ€anina bar Pappa resolves this apparent contradiction by explaining that if he is a worthy student the teacher must seek him out, as in βto him who is thirsty bring water,β but if the student is not worthy, then βHo, everyone who thirsts, come for water,β i.e., this student must seek out a teacher himself.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΌΦ·Χ¨ ΧΦΈΧΦΈΧ Χ¨ΦΈΧΦ΅Χ: ΧΦΌΦ°ΧͺΦ΄ΧΧ Χ΄ΧΦΈΧ€ΧΦΌΧ¦ΧΦΌ ΧΦ·Χ’Φ°ΧΦ°Χ ΦΉΧͺΦΆΧΧΦΈ ΧΧΦΌΧ¦ΦΈΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ΄ΧΦ°ΧΧΦΌ ΧΦ°ΧΦΈ ΧΦ°ΧΦ·ΧΦΌΦΆΧΦΈΧ΄. ΧΦ΄Χ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΈΧΧΦΌΧ ΧΧΦΌΧ β Χ΄ΧΦΈΧ€ΧΦΌΧ¦ΧΦΌ ΧΦ·Χ’Φ°ΧΦ°Χ ΦΉΧͺΦΆΧΧΦΈ ΧΧΦΌΧ¦ΦΈΧΧ΄, ΧΦ°ΧΦ΄Χ ΧΦΈΧΧ β Χ΄ΧΦ΄ΧΦ°ΧΧΦΌ ΧΦ°ΧΦΈ ΧΦ°ΧΦ·ΧΦΌΦΆΧΦΈΧ΄.
Rabbi αΈ€anina bar αΈ€ama raised another contradiction. In one verse it is written: βLet your springs be dispersed abroadβ (Proverbs 5:16), whereas in the next verse it is written: βLet them be your ownβ (Proverbs 5:17). Rabbi αΈ€anina bar αΈ€ama explains: If the student sitting before you is worthy, then βLet your springs be dispersed abroad,β as you should teach him, but if he is not worthy, then βLet them be your own.β
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄ΧΧΦ΄Χ: ΧΦΈΧΦΌΦΈΧ Χ Φ΄ΧΦ°Χ©ΧΦ°ΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ°ΧΦ·ΧΦ΄Χ, ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΧΦΉΧ ΧΦΌΧΧ Χ¦ΦΈΧΦ΅Χ ΧΦ°ΧΧΦΌ ΧΦ·ΧΦΌΦ·ΧΦ΄ΧΧ΄, ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°: ΧΦΈΧ ΧΦ·ΧΦ΄Χ ΧΦ·Χ ΦΌΦ΄ΧΧΦ΄ΧΧ ΧΦΈΧ§ΧΦΉΧ ΧΦΌΦΈΧΧΦΉΧΦΌΦ· ΧΦ°ΧΧΦΉΧΦ°ΧΦ΄ΧΧ ΧΦ°ΧΦΈΧ§ΧΦΉΧ Χ ΦΈΧΧΦΌΧΦ°, ΧΦ·Χ£ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ΅ΧΧ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ Χ©ΧΦΆΧΦΌΦ·Χ’Φ°ΧͺΦΌΧΦΉ Χ©ΧΦ°Χ€ΦΈΧΦΈΧ.
And Rabbi αΈ€anina bar Idi said: Why are matters of Torah likened to water, as it is written: βHo, everyone who thirsts, come for waterβ (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧ©ΧΦ·Χ’Φ°ΧΦΈΧ: ΧΦΈΧΦΌΦΈΧ Χ Φ΄ΧΦ°Χ©ΧΦ°ΧΧΦΌ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ·Χ©ΧΦ°Χ§Φ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧΦΌ: ΧΦΌΦ°ΧΦ·ΧΦ΄Χ, ΧΦΌΧΦ°ΧΦ·ΧΦ΄Χ, ΧΦΌΧΦ°ΧΦΈΧΦΈΧ. ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΧΦΉΧ ΧΦΌΧΧ Χ¦ΦΈΧΦ΅Χ ΧΦ°ΧΧΦΌ ΧΦ·ΧΦΌΦ·ΧΦ΄ΧΧ΄, ΧΦΌΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ°ΧΧΦΌ Χ©ΧΦ΄ΧΦ°Χ¨ΧΦΌ ΧΦΆΧΦ±ΧΦΉΧΧΦΌ ΧΦΌΧΦ°ΧΧΦΌ Χ©ΧΦ΄ΧΦ°Χ¨ΧΦΌ ΧΦΌΦ°ΧΧΦΉΧ ΧΦΆΧ‘ΦΆΧ£ ΧΦΌΧΦ°ΧΧΦΉΧ ΧΦ°ΧΦ΄ΧΧ¨ ΧΦ·ΧΦ΄Χ ΧΦ°ΧΦΈΧΦΈΧΧ΄, ΧΧΦΉΧΦ·Χ¨ ΧΦΈΧΦ°: ΧΦΈΧ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ·Χ©ΧΦ°Χ§Φ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧΦΌ ΧΦ΅ΧΧ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ·Χ€ΦΌΦΈΧΧΦΌΧͺ Χ©ΧΦΆΧΦΌΦ·ΧΦΌΦ΅ΧΦ΄ΧΧ β ΧΦ·Χ£ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ΅ΧΧ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°ΧΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄Χ Χ©ΧΦΆΧΦΌΦ·Χ’Φ°ΧͺΦΌΧΦΉ Χ©ΧΦ°Χ€ΦΈΧΦΈΧ.
And Rabbi Oshaya said: Why are matters of Torah likened to these three liquids: To water, wine and milk? As it is written with regard to water: βHo, everyone who thirsts, come for water,β and it is written in the same verse: βCome, buy and eat; yea, come, buy wine and milk without money and without price.β This verse comes to tell you: Just as these three liquids can be retained only in the least of vessels, e.g., clay pots, but not vessels of silver and gold, as they will spoil, so too, matters of Torah are retained only by one whose spirit is lowly.
ΧΦΌΦ°ΧΦ·ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧͺΦΌΦ΅ΧΧ ΧΦΌΦ°Χ§Φ΅ΧΧ‘ΦΈΧ¨ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦΆΧ ΧΦ²Χ Φ·Χ Φ°ΧΦΈΧ: ΧΦ΄Χ ΧΧΧΦ°ΧΦΈΧ ΧΦ°Χ€ΧΦΉΧΦΈΧ¨ΦΈΧ ΧΦΌΦ΄ΧΦ°ΧΦ΄Χ ΧΦ°ΧΧΦΉΧ’ΦΈΧ¨! ΧΦ²ΧΦ·Χ¨ ΧΦ·ΧΦΌ: ΧΦΈΧΦ΄ΧΧΦΈ Χ¨ΦΈΧΦ΅Χ ΧΦ·ΧΦ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦΈΧ Φ΅Χ ΧΦ°Χ€Φ·ΧΦ°Χ¨ΦΈΧ? ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΅ΧΧΦΌ: ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ·ΧΧ Χ Φ΄ΧΧ¨Φ°ΧΦ΅Χ? ΧΦ²ΧΦ·Χ¨ ΧΦ·ΧΦΌ: ΧΦ·ΧͺΦΌΧΦΌΧ ΧΦΌΦ·ΧΦ²Χ©ΧΦ΄ΧΧΦ΄ΧΧͺΧΦΌ, Χ¨Φ°ΧΧΦΉ ΧΦΌΦ°ΧΦΈΧΧ Φ΅Χ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦ°ΧΦ·Χ‘Φ°Χ€ΦΌΦΈΧ.
The Gemara cites a related incident: This is as the daughter of the Roman emperor said to Rabbi Yehoshua ben αΈ€ananya, who was an ugly man: Woe to glorious wisdom such as yours, which is contained in an ugly vessel. Rabbi Yehoshua ben αΈ€ananya said to her, in a seemingly unrelated response: Does your father keep his wine in simple clay vessels? The emperorβs daughter said to him: Rather, in what, then, should he keep it? Rabbi Yehoshua ben αΈ€ananya said to her: You, who are so important, should put it in vessels of gold and silver.
ΧΦ²ΧΦ·ΧΦΈΧ ΧΦ·ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΅ΧΧΦΌ ΧΦ·ΧΦ²ΧΧΦΌΧΦΌ Χ¨Φ·ΧΦ°ΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ·ΧΦ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦΈΧ Φ΅Χ ΧΦΌΦ·ΧΦ²ΧΦΈΧ ΧΦ°ΧΦ·Χ‘Φ°Χ€ΦΌΦΈΧ, ΧΦΌΧͺΦ°Χ§Φ΅ΧΧ£. ΧΦ²ΧͺΧΦΉ ΧΦ·ΧΦ²ΧΦ·Χ¨ΧΦΌ ΧΦ΅ΧΧΦΌ. ΧΦ²ΧΦ·Χ¨ ΧΦ·ΧΦΌ ΧΦ΄ΧΦ°Χ¨Φ·ΧͺΦΌΦ΅ΧΧΦΌ: ΧΦ·ΧΧ ΧΦ²ΧΦ·Χ¨ ΧΦΈΧΦ° ΧΦΈΧΦ΄Χ? ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΅ΧΧΦΌ: Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦΆΧ ΧΦ²Χ Φ·Χ Φ°ΧΦΈΧ. Χ§Φ·Χ¨Φ°ΧΧΦΌΧΧΦΌ. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦ·ΧΦΌΦ·ΧΧ ΧΦ²ΧΦ·Χ¨Φ°ΧͺΦΌΦ° ΧΦ·ΧΦΌ ΧΦΈΧΦ΄Χ? ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ: ΧΦΌΦ΄Χ ΧΦ΅ΧΧΦ΄Χ ΧΦΌΦ·ΧΦ²ΧΦ·Χ¨ΦΈΧ ΧΦ΄Χ, ΧΦ²ΧΦ·Χ¨Φ΄Χ ΧΦ·ΧΦΌ. ΧΦ°ΧΦΈΧ ΧΦ΄ΧΧΦΌΦΈΧ Χ©ΧΦ·Χ€ΦΌΦ΄ΧΧ¨Φ΅Χ ΧΦΌΦ΄ΧΦ°ΧΦ΄ΧΧ¨Φ΄Χ!
The emperorβs daughter went and said this to her father. He put the wine in vessels of gold and silver and it turned sour. When his advisors came and told the emperor that the wine had turned sour, he said to his daughter: Who told you to do this? His daughter responded: Rabbi Yehoshua ben αΈ€ananya. The emperor summoned him and said to him: Why did you say this to her? Rabbi Yehoshua ben αΈ€ananya said to him: Just as she said to me, so I said say to her, to demonstrate to her that fine material is best preserved in the least of vessels. The emperor said to him: But there are handsome people who are learned.
ΧΦ΄Χ ΧΦ²ΧΧΦΉ Χ‘Φ°Χ ΧΦΌ β ΧΦ°Χ€Φ΅Χ ΧΦ²ΧΧΦΉ ΧΦΌΦ°ΧΦ΄ΧΧ¨Φ΄Χ. ΧΦΌΦΈΧΦΈΧ¨ ΧΦ·ΧΦ΅Χ¨: ΧΦΈΧ Χ©ΧΦ°ΧΦΉΧ©ΧΦΈΧ ΧΦ·Χ©ΧΦ°Χ§Φ΄ΧΧ ΧΦ·ΧΦΌΦΈΧΧΦΌ ΧΦ΅ΧΧ Χ Φ΄Χ€Φ°Χ‘ΦΈΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΆΧΧ‘ΦΌΦ·Χ ΧΦ·ΧΦΌΦ·Χ’Φ·Χͺ β ΧΦ·Χ£ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧͺΧΦΉΧ¨ΦΈΧ ΧΦ΅ΧΧ ΧΦ΄Χ©ΧΦ°ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΆΧΧ‘ΦΌΦ·Χ ΧΦ·ΧΦΌΦ·Χ’Φ·Χͺ.
Rabbi Yehoshua replied: Had they been ugly, they would have been even more learned. Alternatively, the Torah is likened to water, wine, and milk because just as these three liquids are spoiled only by diversion of attention, so too, are Torah matters forgotten only through diversion of attention. If water, wine and milk are guarded, they will not spoil or have dirty objects fall into them.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ²Χ Φ΄ΧΧ ΦΈΧ: ΧΦΌΦΈΧΧΦΉΧ ΧΧΦΉΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ¨Φ°ΧΧΦΌ Χ©ΧΦΈΧΦ·ΧΦ΄Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·Χ¨Φ°Χ’Φ΄ΧΧ€ΧΦΌ Χ©ΧΦΈΧΦ·ΧΦ΄Χ ΧΦ΄ΧΦΌΦ·Χ’Φ·Χ ΧΦΌΧ©ΧΦ°ΧΦΈΧ§Φ΄ΧΧ ΧΦ΄ΧΦΌΦ°ΧΧΦΌ Χ¦ΦΆΧΦΆΧ§ ΧͺΦΌΦ΄Χ€Φ°ΧͺΦΌΦ·Χ ΧΦΆΧ¨ΦΆΧ₯ ΧΦ°ΧΦ΄Χ€Φ°Χ¨ΧΦΌ ΧΦΆΧ©ΧΦ·Χ’ ΧΦΌΧ¦Φ°ΧΦΈΧ§ΦΈΧ ΧͺΦ·Χ¦Φ°ΧΦ΄ΧΧΦ· ΧΦ·ΧΦ·Χ ΧΦ²Χ Φ΄Χ ΧΧ³ ΧΦΌΦ°Χ¨ΦΈΧΧͺΦ΄ΧΧΧ΄. Χ΄ΧΦΌΦ°Χ¨ΦΈΧΧͺΦ΄ΧΧΧ΄ ΧΦΉΧ Χ ΦΆΧΦ±ΧΦ·Χ¨, ΧΦΆΧΦΌΦΈΧ Χ΄ΧΦΌΦ°Χ¨ΦΈΧΧͺΦ΄ΧΧΧ΄.
Β§ The Gemara returns to the issue of rain. Rabbi αΈ€ama, son of Rabbi αΈ€anina, said: The day of the rains is as great as the day on which the heavens and earth were created, as it is stated: βDrop down, heavens, from above, let the skies pour down righteousness; let the earth open that they may bring forth salvation, and let it cause righteousness to spring up together; I, the Lord, have created itβ (Isaiah 45:8). The Gemara explains that the verse does not say: I have created them, in the plural, but: I have created it. In other words, the verse is referring to rain, rather than to the heavens and the earth, which indicates that rainfall is as important as the creation of the world.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΉΧ©ΧΦ·Χ’Φ°ΧΦΈΧ: ΧΦΌΦΈΧΧΦΉΧ ΧΧΦΉΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ, Χ©ΧΦΆΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ°Χ©ΧΧΦΌΧ’ΦΈΧ Χ€ΦΌΦΈΧ¨ΦΈΧ ΧΦ°Χ¨ΦΈΧΦΈΧ ΧΦΌΧΦΉ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧͺΦΌΦ΄Χ€Φ°ΧͺΦΌΦ·Χ ΧΦΆΧ¨ΦΆΧ₯ ΧΦ°ΧΦ΄Χ€Φ°Χ¨ΧΦΌ ΧΦΆΧ©ΧΦ·Χ’Χ΄. ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧͺΦΌΦ·Χ Φ°ΧΧΦΌΧ ΧΦΌΦ·Χ¨ ΧΦ²Χ Φ΄ΧΧΦ·ΧΧ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ ΧΧΦΉΧ¨Φ°ΧΦ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ ΧΦΌΦ΅Χ Χ Φ΄ΧΦ°ΧΦ²ΧΧΦΌ Χ’Φ²ΧΦΉΧ ΧΦΉΧͺΦ΅ΧΧΦΆΧ Χ©ΧΦΆΧ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ¨ΦΈΧ¦Φ΄ΧΧͺΦΈ ΧΧ³ ΧΦ·Χ¨Φ°Χ¦ΦΆΧΦΈ Χ©ΧΦ·ΧΦ°ΧͺΦΌΦΈ Χ©ΧΦ°ΧΦ΄ΧΧͺ ΧΦ·Χ’Φ²Χ§ΦΉΧ. Χ ΦΈΧ©ΧΦΈΧΧͺΦΈ Χ’Φ²ΧΦΉΧ Χ’Φ·ΧΦΌΦΆΧΦΈ ΧΦΌΦ΄Χ‘ΦΌΦ΄ΧΧͺΦΈ ΧΧΧ ΧΦ·ΧΦΌΦΈΧΧͺΦΈΧ Χ‘ΦΆΧΦΈΧΧ΄.
Rabbi Oshaya likewise said: The day of rain is great, as rain even facilitates salvation, which is fruitful and multiplies on that day. It is a time of Godβs favor, when salvation is brought forth into the world, as it is stated: βLet the earth open that they may bring forth salvationβ (Isaiah 45:8). Rabbi TanαΈ₯um bar αΈ€anilai said: Rain falls only if the Jewish peopleβs transgressions have been forgiven, as it is stated: βLord, You have been favorable to Your land; You have turned the captivity of Jacob; You have forgiven the iniquity of Your people; You have pardoned all their sin. Selahβ (Psalms 85:2β3). This chapter proceeds to discuss rainfall: βAnd righteousness has looked down from Heavenβ (Psalms 85:12), in the form of rain.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ°Χ’Φ΅ΧΧ¨Φ΄Χ ΧΦ΄ΧΦΌΦ΄ΧΧΦ²ΧΦ·Χͺ ΧΦ°Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ: ΧΦ·ΧͺΦΌΧΦΌΧ, ΧΦ΅ΧΦΈΧΦΈΧ ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΧΦΌ ΧΦ·ΧΦΌ. ΧΦ²Χ Φ·Χ, ΧΦ΅ΧΦΈΧΦΈΧ ΧΦ·ΧͺΦ°Χ Φ΅ΧΧ Φ·Χ ΧΦ·ΧΦΌ: Χ΄ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧͺΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’ ΧΦ·Χ©ΦΌΧΦΈΧΦ·ΧΦ΄Χ ΧΦ°Χ‘ΦΈΧΦ·ΧΦ°ΧͺΦΌΦΈ ΧΦ°ΧΦ·ΧΦΌΦΈΧΧͺ ΧΦ°ΧΧΦΉΧ³Χ΄.
The Sage Zeβiri from the town of Dihavat said to Ravina: You learned this idea from here, whereas we learned it from here, a different verse: βWhen heaven is closed up, and there is no rain, when they sin against You, if they pray toward this place and confess Your name and turn from their sin, when You afflict them, then You, hear in heaven and forgive the sin of Your servants and of Your people Israel, when You teach them the good way in which they should walk, and send rain upon Your land, which You have given to Your people as an inheritanceβ (IΒ Kings 8:35β36).
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧͺΦΌΦ·Χ Φ°ΧΧΦΌΧ ΧΦΌΦ°Χ¨Φ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄ΧΦΌΦΈΧΧ ΧΦ΄ΧΧ©Χ ΧΦΌΦ°Χ€Φ·Χ¨ Χ’Φ·ΧΦΌΧΦΉ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ Χ ΦΆΧ’Φ±Χ¦ΦΈΧ¨Φ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦ΄Χ ΧΦΌΦ΅Χ Χ Φ΄ΧͺΦ°ΧΦ·ΧΦΌΦ°ΧΧΧΦΌ Χ©ΧΧΦΉΧ Φ°ΧΦ΅ΧΧΦΆΧ Χ©ΧΦΆΧ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦΈΧΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ¦Φ΄ΧΦΌΦΈΧ ΧΦ·Χ ΧΦΉΧ ΧΦ΄ΧΦ°ΧΦ°ΧΧΦΌ ΧΦ΅ΧΧΦ΅Χ Χ©ΧΦΆΧΦΆΧ Χ©ΧΦ°ΧΧΦΉΧ ΧΦΈΧΦΈΧΧΦΌΧ΄. ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ ΧΦ°Χ’Φ΅ΧΧ¨Φ΄Χ ΧΦ΄ΧΦΌΦ΄ΧΧΦ²ΧΦ·Χͺ ΧΦ°Χ¨ΦΈΧΦ΄ΧΧ ΦΈΧ: ΧΦ·ΧͺΦΌΧΦΌΧ, ΧΦ΅ΧΦΈΧΦΈΧ ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΧΦΌ ΧΦ·ΧΦΌ. ΧΦ²Χ Φ·Χ, ΧΦ΅ΧΦΈΧΦΈΧ ΧΦ·ΧͺΦ°Χ Φ΅ΧΧ Φ·Χ ΧΦ·ΧΦΌ: Χ΄ΧΦ°Χ’ΦΈΧ¦Φ·Χ¨ ΧΦΆΧͺ ΧΦ·Χ©ΦΌΧΦΈΧΦ·ΧΦ΄Χ ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦ°ΧΦ΅Χ¨ΦΈΧΧ΄.
Rabbi TanαΈ₯um, son of Rabbi αΈ€iyya of the village of Akko, said: The rains are withheld only if the enemies of the Jewish people, a euphemism for the Jewish people, have been sentenced to destruction for their sins, as it is stated: βDrought and heat will steal the snow waters; to the grave those who have sinnedβ (Job 24:19). According to this interpretation, snow water will be stolen by drought, i.e., there will be none available, when people have sinned to the point that they deserve the grave. Zeβiri from Dihavat said to Ravina: You learned this idea from here; we learned it from here: βAnd the anger of the Lord will be kindled against you, and He will close up the heavens, and there will be no rain, and the earth will not give its fruit, and you will perish quicklyβ (Deuteronomy 11:17).
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ΄Χ‘Φ°ΧΦΌΦΈΧ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ Χ ΦΆΧ’Φ±Χ¦ΦΈΧ¨Φ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦΌΦ΄ΧΧΦΌΧΦΌΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧΧΦΉΧͺ ΧΦΌΧΦ·Χ’Φ·Χ©ΧΦ°Χ¨ΧΦΉΧͺ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ¦Φ΄ΧΦΌΦΈΧ ΧΦ·Χ ΧΦΉΧ ΧΦ΄ΧΦ°ΧΦ°ΧΧΦΌ ΧΦ΅ΧΧΦ΅Χ Χ©ΧΦΆΧΦΆΧΧ΄. ΧΦ·ΧΧ ΧΦ·Χ©ΧΦ°ΧΦ·Χ’? ΧͺΦΌΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΈΧ’Φ΅ΧΧ: ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦΌΦ°ΧΦΈΧ¨Φ΄ΧΧ Χ©ΧΦΆΧ¦ΦΌΦ΄ΧΦΌΦ΄ΧΧͺΦ΄Χ ΧΦΆΧͺΦ°ΧΦΆΧ ΧΦΌΦ΄ΧΧΧΦΉΧͺ ΧΦ·ΧΦ·ΧΦΌΦΈΧ ΧΦ°ΧΦΉΧ Χ’Φ²Χ©ΧΦ΄ΧΧͺΦΆΧ β ΧΦ΄ΧΦΌΦΈΧΦ°ΧΧΦΌ ΧΦ΄ΧΦΌΦΆΧ ΧΦ΅ΧΧΦ΅Χ Χ©ΧΦΆΧΦΆΧ ΧΦΌΦ΄ΧΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ.
Rav αΈ€isda said: The rains are withheld only due to the sin of the nullification of teruma and tithes, as it is stated: βDrought and heat will steal the snow watersβ (Job 24:19). The Gemara asks: From where in the verse may this idea be inferred from the verse? The school of Rabbi Yishmael taught: Due to matters that I have commanded you to do in the summer, e.g., take teruma and tithes from the summer produce, and that you did not do, the snow waters will be stolen from you in the rainy season.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ ΧΦΌΦΆΧ Χ€ΦΌΦ·ΧΦΌΦ΄Χ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ Χ ΦΆΧ’Φ±Χ¦ΦΈΧ¨Φ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦ°Χ‘Φ·Χ€ΦΌΦ°Χ¨Φ΅Χ ΧΦΈΧ©ΧΧΦΉΧ ΧΦΈΧ¨ΦΈΧ’, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ¨ΧΦΌΧΦ· Χ¦ΦΈΧ€ΧΦΉΧ ΧͺΦΌΦ°ΧΧΦΉΧΦ΅Χ ΧΦΌΦΈΧ©ΧΦΆΧ ΧΦΌΧ€ΦΈΧ Φ΄ΧΧ Χ Φ΄ΧΦ°Χ’ΦΈΧΦ΄ΧΧ ΧΦ°Χ©ΧΧΦΉΧ Χ‘ΦΈΧͺΦΆΧ¨Χ΄.
Rabbi Shimon ben Pazi said: The rains are withheld only due to the sin of those who speak slander, as it is stated: βThe north wind brings forth rain, but a backbiting tongue, an angry countenanceβ (Proverbs 25:23). This verse indicates that if the countenance of the heavens is angry, with neither clouds nor rain, it is due to slanderous speech.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ‘Φ·ΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧΦ°Χ ΧΦΌΧ ΦΈΧ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ Χ ΦΆΧ’Φ±Χ¦ΦΈΧ¨Φ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ Χ’Φ·ΧΦΌΦ΅Χ Χ€ΦΈΧ Φ΄ΧΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦΌΦ΄ΧΦΌΦΈΧ Φ°Χ’ΧΦΌ Χ¨Φ°ΧΦ΄ΧΦ΄ΧΧ ΧΦΌΧΦ·ΧΦ°Χ§ΧΦΉΧ©Χ ΧΧΦΉΧ ΧΦΈΧΦΈΧ ΧΦΌΧΦ΅Χ¦Φ·Χ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΧΦΉΧ ΦΈΧ ΧΦΈΧΦΈΧ ΧΦΈΧΦ° ΧΦ°ΧΧΦΉΧ³Χ΄. ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ‘Φ·ΧΦΌΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ ΧΦ·ΧΦ°Χ ΧΦΌΧ ΦΈΧ: ΧΦΌΧΧ ΧΦΈΧΦΈΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΧΦΉ Χ’Φ·ΧΦΌΧΦΌΧͺ Χ€ΦΌΦΈΧ Φ΄ΧΧ β Χ‘ΧΦΉΧ£ Χ Φ΄ΧΦ°Χ©ΧΦΈΧ ΧΦΌΦ·Χ’Φ²ΧΦ΅ΧΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΧΦ΅Χ¦Φ·Χ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΧΦΉΧ ΦΈΧ ΧΦΈΧΦΈΧ ΧΦΈΧΦ°Χ΄. Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦΌΦ°ΧΦΈΧΧΦΌΧ’Φ· Χ©ΧΦΆΧ ΦΌΦ΄ΧΦ°Χ©ΧΦ·Χ ΧΦΌΦ·Χ’Φ²ΧΦ΅ΧΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΈΧΦΈΧ ΧΦΈΧΦ°Χ΄, ΧΦ°ΧΦΉΧ Χ ΦΆΧΦ±ΧΦ·Χ¨ Χ΄ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΌΦΈΧΦ°Χ΄.
Rav Salla said that Rav Hamnuna said: The rains are withheld only due to impudent people, as it is stated: βTherefore the showers have been withheld, and there has been no last rain, yet you had a harlotβs forehead, you refused to be ashamedβ (Jeremiah 3:3). And Rav Salla said that Rav Hamnuna said, with regard to the same verse: Any man who is insolent will ultimately stumble over the transgression of prostitution, as it is stated: βYet you had a prostituteβs forehead.β Rav NaαΈ₯man said: The verse does not mean that he will commit a sexual transgression in the future; rather, it is known that he has already stumbled over this transgression, as it is stated: βYou had,β in the past tense, and it is not stated: You will.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ: ΧΦΌΧΧ ΧΦΈΧΦΈΧ Χ©ΧΦΆΧΦΌΦ΅Χ©Χ ΧΧΦΉ Χ’Φ·ΧΦΌΧΦΌΧͺ Χ€ΦΌΦΈΧ Φ΄ΧΧ β ΧΧΦΌΧͺΦΌΦΈΧ¨ ΧΦ΄Χ§Φ°Χ¨ΧΦΉΧͺΧΦΉ Χ¨ΦΈΧ©ΧΦΈΧ’, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ΅Χ’Φ΅Χ ΧΦ΄ΧΧ©Χ Χ¨ΦΈΧ©ΧΦΈΧ’ ΧΦΌΦ°Χ€ΦΈΧ ΦΈΧΧΧ΄. Χ¨Φ·Χ Χ Φ·ΧΦ°ΧΦΈΧ ΧΦΌΦ·Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ§ ΧΦΈΧΦ·Χ¨: ΧΧΦΌΧͺΦΌΦΈΧ¨ ΧΦ΄Χ©ΧΦ°Χ ΧΧΦΉΧͺΧΦΉ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°Χ’ΦΉΧ Χ€ΦΌΦΈΧ ΦΈΧΧ ΧΦ°Χ©ΧΦ»Χ ΦΌΦΆΧΧ΄. ΧΦ·Χ ΧͺΦΌΦ΄Χ§Φ°Χ¨Φ΅Χ Χ΄ΧΦ°Χ©ΧΦ»Χ ΦΌΦΆΧΧ΄, ΧΦΆΧΦΌΦΈΧ Χ΄ΧΦ΄Χ©ΦΌΧΦΈΧ Φ΅ΧΧ΄.
Rabba bar Rav Huna said: With regard to any man who is insolent, it is permitted to call him wicked to his face, as it is stated: βA wicked man makes his face insolentβ (Proverbs 21:29). Rav NaαΈ₯man bar YitzαΈ₯ak said: It is permitted to hate him, as it is stated: βAnd the insolence of his face is changedβ (Ecclesiastes 8:1). Do not read it as: βIs changed [yeshunne]β; rather, read it as: Is hated [yissane], as the two words are spelled the same way in Hebrew, albeit with different vocalization and pronunciation.
ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ§Φ·ΧΦΌΦ΄ΧΧ ΦΈΧ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ Χ ΦΆΧ’Φ±Χ¦ΦΈΧ¨Φ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦΌΦ΄ΧΧΦΌΧΦΌΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΦ·Χ’Φ²Χ¦Φ·ΧΦ°ΧͺΦΌΦ·ΧΦ΄Χ ΧΦ΄ΧΦΌΦ·ΧΦ° ΧΦ·ΧΦΌΦ°Χ§ΦΈΧ¨ΦΆΧΧ΄ β ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ Χ’Φ·Χ¦Φ°ΧΧΦΌΧͺ Χ©ΧΦΆΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ Χ©ΧΦΆΧΦΌΦΉΧ Χ’ΦΈΧ‘Φ°Χ§ΧΦΌ ΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β Χ Φ·Χ’Φ²Χ©ΧΦΆΧ Χ©ΧΧΦΉΧ Φ°ΧΧΦΉ Χ©ΧΦΆΧ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ ΧΦΈΧΦ°. ΧΦ°ΧΦ΅ΧΧ Χ΄ΧΦΈΧΦ°Χ΄ ΧΦΆΧΦΌΦΈΧ Χ’ΦΈΧ Φ΄Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°ΧΦ΄Χ ΧΦΈΧΦ° ΧΧΦΌΧ ΧΦ΅Χ’ΦΆΧ¨Φ°ΧΦΌΦΆΧΦΈΧ΄. ΧΦ°ΧΦ΅ΧΧ Χ΄ΧΦ°Χ§ΦΈΧ¨ΦΆΧΧ΄ ΧΦΆΧΦΌΦΈΧ ΧΦ·Χ§ΦΌΦΈΧΧΦΉΧ©Χ ΧΦΌΦΈΧ¨ΧΦΌΧΦ° ΧΧΦΌΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°Χ§ΦΈΧ¨ΦΆΧ ΧΦ·ΧΦΌΦ·ΧΦ΄Χ Χ’Φ²ΧΦ΄ΧΦΌΧΦΉΧͺΦΈΧΧΧ΄.
Rav Ketina said: The rains are withheld only due to the sin of dereliction in the study of Torah, as it is stated: βBy slothfulness the rafters [hamekare] will sink in [yimakh], and through idleness of the hands the house leaksβ (Ecclesiastes 10:18). Due to slothfulness that was present amongst the Jewish people, that they did not occupy themselves with Torah, the enemy of the Holy One, Blessed be He, a euphemism for God Himself, has sunk. And sunk [makh] means nothing other than poor, as it is stated: βBut if he is too poor [makh] for your valuationβ (Leviticus 27:8). And βrafters [mekare]β means nothing other than a reference to the Holy One, Blessed be He, as it is stated: βWho lays the beams [hamekare] of Your upper chambers in the waterβ (Psalms 104:3).
Χ¨Φ·Χ ΧΧΦΉΧ‘Φ΅Χ£ ΧΦΈΧΦ·Χ¨, ΧΦ΅ΧΦΈΧΦΈΧ: Χ΄ΧΦ°Χ’Φ·ΧͺΦΌΦΈΧ ΧΦΉΧ Χ¨ΦΈΧΧΦΌ ΧΧΦΉΧ¨ ΧΦΌΦΈΧΦ΄ΧΧ¨ ΧΧΦΌΧ ΧΦΌΦ·Χ©ΦΌΧΦ°ΧΦΈΧ§Φ΄ΧΧ ΧΦ°Χ¨ΧΦΌΧΦ· Χ’ΦΈΧΦ°Χ¨ΦΈΧ ΧΦ·ΧͺΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΅ΧΧ΄, ΧΦ°ΧΦ΅ΧΧ Χ΄ΧΧΦΉΧ¨Χ΄ ΧΦΆΧΦΌΦΈΧ ΧͺΦΌΧΦΉΧ¨ΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΦ΄Χ Χ Φ΅Χ¨ ΧΦ΄Χ¦Φ°ΧΦΈΧ ΧΦ°ΧͺΧΦΉΧ¨ΦΈΧ ΧΧΦΉΧ¨Χ΄ β Χ΄ΧΦΌΦΈΧΦ΄ΧΧ¨ ΧΧΦΌΧ ΧΦΌΦ·Χ©ΦΌΧΦ°ΧΦΈΧ§Φ΄ΧΧΧ΄. ΧͺΦΌΦΈΧ ΦΈΧ ΧΦΌΦ°ΧΦ΅Χ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ©ΧΦ°ΧΦΈΧ’Φ΅ΧΧ: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΦ°Χ©ΧΦΈΧ’ΦΈΧ Χ©ΧΦΆΧ¨ΦΈΧ§Φ΄ΧΧ’Φ· Χ Φ·Χ’Φ²Χ©ΧΦΆΧ ΧΦΌΦ°ΧΧΦΉΧ¨Φ΄ΧΧ ΧΦΌΦ°ΧΧΦΉΧ¨Φ΄ΧΧ ΧΦ°ΧΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ ΧΦΌΧΦΈΧΦΈΧ¨ β Χ΄Χ¨ΧΦΌΧΦ· Χ’ΦΈΧΦ°Χ¨ΦΈΧ ΧΦ·ΧͺΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΅ΧΧ΄.
Rav Yosef said that this idea is derived from here: βAnd now that men do not see the light, it is bright in the skies, but the wind passes and cleanses themβ (Job 37:21). And βlightβ means nothing other than Torah, as it is stated: βFor a mitzva is a lamp and Torah is a lightβ (Proverbs 6:23). According to this interpretation, the verse means that when βmen do not see the light,β i.e., when they are not occupied with Torah, βit is bright in the skies,β as there are no rainclouds. With regard to this verse, the school of Rabbi Yishmael taught: Even when the sky is comprised of bright clouds that serve to bring down dew and rain, no rain will fall, as βthe wind passes and cleanses them.β
ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ: ΧΦ΅ΧΧ ΧΦ·ΧΦΌΦ°Χ©ΧΦΈΧΦ΄ΧΧ Χ ΦΆΧ’Φ±Χ¦ΦΈΧ¨Φ΄ΧΧ ΧΦΆΧΦΌΦΈΧ ΧΦΌΦ·Χ’Φ²ΧΦΉΧ ΧΦΌΦΈΧΦ΅Χ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄Χ’Φ·Χ ΧΦΌΦ·Χ€ΦΌΦ·ΧΦ΄Χ ΧΦΌΦ΄Χ‘ΦΌΦΈΧ ΧΧΦΉΧ¨Χ΄. ΧΦΌΦ·Χ’Φ²ΧΦΉΧ ΧΦΌΦ·Χ€ΦΌΦ·ΧΦ΄Χ β ΧΦΌΦ΄Χ‘ΦΌΦΈΧ ΧΧΦΉΧ¨. ΧΦ°ΧΦ΅ΧΧ Χ΄ΧΦΌΦ·Χ€ΦΌΦ·ΧΦ΄ΧΧ΄ ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦΈΧ‘, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΌΧΦ΄Χ ΧΦΆΧΦΈΧΦΈΧ‘ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΌΦ°ΧΦ·Χ€ΦΌΦ΅ΧΧΦΆΧΧ΄, ΧΦ°ΧΦ΅ΧΧ Χ΄ΧΧΦΉΧ¨Χ΄ ΧΦΆΧΦΌΦΈΧ ΧΦΈΧΦΈΧ¨, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦΈΧ€Φ΄ΧΧ₯ Χ’Φ²Χ Φ·Χ ΧΧΦΉΧ¨ΧΦΉΧ΄.
Rabbi Ami said: The rains are withheld only due to the sin of robbery, as it is stated: βHe covers His hands with the light, and He has commanded it due to imploringβ (Job 36:32). This means that due to the sin of stealing hands, God has covered the light and no rain will fall. And Rabbi Ami adds that the term βhandβ means nothing other than a sin of violence, as it is stated: βAnd from the violence that is in their handsβ (Jonah 3:8). And βlightβ means nothing other than rain, as it is stated: βHe spreads abroad the cloud of His lightβ (Job 37:11).
ΧΦ·ΧΧ ΧͺΦΌΦ·Χ§ΦΌΦ·Χ Φ°ΧͺΦΌΦ΅ΧΧΦΌ β ΧΦ·Χ¨Φ°ΧΦΌΦΆΧ ΧΦΌΦ΄ΧͺΦ°Χ€Φ΄ΧΦΌΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ°Χ¦Φ·Χ Χ’ΦΈΧΦΆΧΧΦΈ ΧΦΌΦ°ΧΦ·Χ€Φ°ΧΦΌΦ΄ΧΧ’Φ·Χ΄, ΧΦ°ΧΦ΅ΧΧ Χ΄Χ€ΦΌΦ°ΧΦ΄ΧΧ’ΦΈΧΧ΄ ΧΦΆΧΦΌΦΈΧ ΧͺΦΌΦ°Χ€Φ΄ΧΦΌΦΈΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦ·Χ ΧͺΦΌΦ΄ΧͺΦ°Χ€ΦΌΦ·ΧΦΌΦ΅Χ ΧΦΌΦ°Χ’Φ·Χ ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ ΧΦ°ΧΧΦΉΧ³ ΧΦ°ΧΦ·Χ ΧͺΦΌΦ΄Χ€Φ°ΧΦΌΦ·Χ’ ΧΦΌΦ΄ΧΧ΄.
What is the remedy of one who has caused the rain to be withheld? He should increase his prayers, as it is stated in the same chapter: βAnd He has commanded it due to imploringβ (Job 36:32), and βimploringβ means nothing other than prayer, as it is stated: βTherefore, do not pray you for this nation, neither lift up cry nor prayer for them, neither implore Meβ (Jeremiah 7:16).
ΧΦ°ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ, ΧΦ·ΧΧ ΧΦΌΦ΄ΧΦ°ΧͺΦ΄ΧΧ: Χ΄ΧΦ΄Χ Χ§Φ΅ΧΦΈΧ ΧΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ ΧΦ°ΧΧΦΌΧ ΧΦΉΧ Χ€ΦΈΧ Φ΄ΧΧ Χ§Φ΄ΧΦ°Χ§Φ·ΧΧ΄, ΧΦ΄Χ Χ¨ΦΈΧΦ΄ΧΧͺΦΈ Χ¨ΦΈΧ§Φ΄ΧΧ’Φ· Χ©ΧΦΆΧ§ΦΌΦ΅ΧΧΦΈΧ ΧΦΌΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ ΧΦ΄ΧΦΌΦ°ΧΧΦΉΧ¨Φ΄ΧΧ ΧΦ·Χ ΧΦΌΧΦΈΧΦΈΧ¨ β ΧΦΌΦ΄Χ©ΧΦ°ΧΦ΄ΧΧ ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦ·ΧΦΌΧΦΉΧ¨ Χ©ΧΦΆΧΦ΅Χ ΧΦ°Χ§ΧΦΌΧΦ°Χ§ΦΈΧΦ΄ΧΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ°ΧΧΦΌΧ ΧΦΉΧ Χ€ΦΈΧ Φ΄ΧΧ Χ§Φ΄ΧΦ°Χ§Φ·ΧΧ΄.
And Rabbi Ami said: What is the meaning of that which is written: βIf the iron is blunt, and does not whet the edgeβ (Ecclesiastes 10:10)? If you see a sky that is blunt as iron, in that it does not bring down dew and rain, this is due to the deeds of the generation, which are corrupt, as it is stated: βAnd does not whet [kilkal] the edge [panim].β Panim, which also means face, is often used in reference to the leaders of a generation, while the term kilkal is similar to the word for corrupt, mekulkalin.
ΧΦΈΧ ΧͺΦΌΦ·Χ§ΦΌΦΈΧ ΦΈΧͺΦΈΧ β ΧΦ΄ΧͺΦ°ΧΦΌΦ·ΧΦΌΦ°Χ¨ΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦ²ΧΦ΄ΧΧ, Χ©ΧΦΆΧ ΦΌΦΆΧΦ±ΧΦ·Χ¨: Χ΄ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦ°ΧΦ΄ΧͺΦ°Χ¨ΧΦΉΧ ΧΦ·ΧΦ°Χ©ΧΦ΅ΧΧ¨ ΧΧΧΦ°ΧΦΈΧΧ΄, ΧΦΌΧΧ Χ©ΧΦΆΧΦΌΦ΅Χ ΧΦ΄Χ ΧΧΦΌΧΦ°Χ©ΧΦ°Χ¨ΧΦΌ ΧΦ·Χ’Φ²Χ©ΧΦ΅ΧΧΦΆΧ ΧΦ΅Χ’Φ΄ΧΧ§ΦΌΦΈΧ¨ΦΈΧ.
What is their remedy? They must increase their prayers for mercy, as it is stated in the same verse: βThen must he increase his strength, but wisdom is profitable to directβ (Ecclesiastes 10:10). This verse hints that rain will fall if one increases his strength, i.e., his prayers for mercy. The last part of the verse means that, all the more so, if their deeds had been righteous and direct from the beginning, the rains would not have been withheld.
Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ ΧΦΈΧΦ·Χ¨: ΧΦ΄Χ Χ¨ΦΈΧΦ΄ΧΧͺΦΈ ΧͺΦΌΦ·ΧΦ°ΧΦ΄ΧΧ
The Gemara cites a different interpretation of the same verse. Reish Lakish said: If you see a student
