Taanit 23b — the Talmud in English

They gave him greetings [

the Sages gave him greetings],

but he did not show them his face [

and he did not show them a welcoming countenance] , rather, he continued engaging in his work.

In the afternoon [

toward evening], when he finished his work and went to his home,

when he was carrying wood [

when he carried with him on his way home branches of trees],

he placed the wood and the hoe on one shoulder [

he placed the wood and the hoe with which he had hoed on one shoulder],

and the cloak on one shoulder [

and his garment on the other shoulder].

For the entire journey he did not put on shoes [

throughout the entire way he did not wear shoes], but walked barefoot .

When he reached the water—

he put on his shoes [

only when he reached the place where he had to pass through water did he put on his shoes].

When he reached the thorns and prickly shrubs—

he lifted his garment [

when he reached the place where he had to pass among thorns, he lifted his garment], so that it would not tear.

When he reached the city [

when Abba Hilkiah reached the outskirts of the city],

his wife went out to meet him while adorned [

his wife went out to meet him while adorned with jewelry].

When he reached his house [

when he reached his home],

his wife entered first, and afterward he entered, and afterward the Sages entered [

his wife entered the house first, and afterward he entered , and only at the end did he bring in the Sages].

He sat and ate bread [

Abba Hilkiah sat and ate bread],

but he did not say to the Sages, “Come, eat” [

and he did not say to the Sages that they too should come to eat].

He divided bread among the children [

Abba Hilkiah divided bread among his children].

To the older one, one [

to the older child he gave one loaf],

and to the younger one, two [

and to the younger one he gave two].

He said to his wife [

Abba Hilkiah said to his wife]:

I know that the Sages have come because of rain [

I know that the Sages came because of the rain, to ask that I pray for it].

Let us go up to the roof and ask for mercy [

let us go up to the rooftop and ask for mercy for this] before the Sages say why they came,

perhaps the Holy One, blessed be He, will be appeased and rain will come [

perhaps the Holy One, blessed be He, will be appeased by our prayer and bring rain].

And let us not hold a favor for ourselves [

and let us not publicly claim credit for ourselves, so that everyone will say that the rain fell because of our prayer], but only we will know the matter.

They went up to the roof [

he and his wife went up to the rooftop].

He stood in one corner, and she in one corner [

he, Abba Hilkiah, stood in one corner of the room, and his wife stood in another corner ], and they prayed.

The Holy One, blessed be He, answered the prayer of Abba Hilkiah and his wife, and immediately rain clouds began to appear.

The clouds rose first from the corner of his wife [

the rain clouds rose first from the corner in which Abba Hilkiah’s wife stood], for she was answered first.

When he descended [

when Abba Hilkiah descended from the rooftop], he warmed himself and

said to them

the Sages:

Why have the Sages come [

why did the Sages come to me]?

They said to him: The Sages sent us to our master, to ask for mercy concerning the rain [

the Sages sent us to your honor, so that you would ask for mercy concerning the rain].

He said to them: Blessed is the Omnipresent, who did not require you to rely on Abba Hilkiah,

but brought down the rain without my prayer. As we brought above, Abba Hilkiah wished to conceal from them the matter—that the rain had descended through his prayer.

They said to him: We know that the rain came because of our master [

we know that the rain fell because of your prayer], and there is no point in trying to conceal the matter.

Rather,

although our objective has already been achieved, nevertheless

let our master tell us these matters that puzzle us [

let your honor tell us and explain these matters about which we wonder]:

What is the reason that when we gave our master greetings, our master did not show us his face [

why, when we came to the field and gave you greetings, did you not show us your face]?

He said to them: I was a day laborer, and I said, “I will not be idle” [

I was a day laborer. The owner of the field hired me to do his work the entire day. And I said in my heart that I would not interrupt my work even for this brief time of showing a welcoming countenance] .

They further asked him:

What is the reason that our master placed the wood on one shoulder, and the cloak on one shoulder [

and why did you carry the wood on one shoulder and the garment on the other shoulder]? You could have placed the wood on the garment, so that the sharp edges of the wood would not hurt you!

He said to them:

That garment was not mine, but—

it was a borrowed cloak.

I borrowed it from another person in order to wear it.

For this,

for this matter, for wearing it,

I borrowed it.

The garment was lent to me.

And

if

for this,

for another purpose, to carry wood on the garment—

I did not borrow it [

the garment was not lent to me].

Therefore it was forbidden for me to carry the wood on the garment, because the garment might become worn and torn by the wood .

They further asked him:

What is the reason that throughout the entire journey our master did not put on his shoes, but when he reached the water he put on his shoes [

why did you not put on shoes the entire way, and only when you reached the water did you put on your shoes]?

He said to them: The entire journey—

I saw [

the entire way, I saw what was before me and could take care not to step on sharp and painful things]. But

in the water—

I could not see [

when I passed through the water, I could not see. Perhaps a fish or snake would bite me], therefore I put on shoes.

They further asked him:

What is the reason that when our master reached the thorns and prickly shrubs, he lifted his garment [

why, when you reached the place of thorns, did you lift your garment] so that it would not tear? What did you gain by that? For in the place where the garments would be torn, your body was scratched!

He said to them: This,

the body, even if it is scratched and wounded, in the end

heals

and recovers.

And

if

this,

the garment that was torn,

does not heal .

Therefore it is preferable for my body to be scratched and wounded, rather than for the garment to be torn .

They further asked him:

What is the reason that when our master reached the city, his wife went out to meet our master while adorned [

why, when you reached the city, did your wife go out to meet you while adorned]?

He said to them: In order that she

would find favor in my eyes, and

I would not set my eyes upon another woman.

They further asked him:

What is the reason that she entered first, and afterward our master entered behind her, and afterward we entered [

why did the woman enter first, and afterward you] , and only afterward did we enter], and is this the proper conduct, that guests enter last?

He said to them: Because you are not tested in my eyes [

because you are not tested in my eyes]. I do not know whether you are fit or licentious in matters of forbidden relations . And since this was so, I did not wish for you to enter after my wife, nor did I wish for you to remain outside with my wife. Therefore we entered in this order: first my wife, afterward I, and afterward you. In this manner there was no concern of licentiousness .

They further asked him:

What is the reason that when our master ate bread, he did not say to us, “Come, eat” [

why, when you ate bread, did you not invite us to eat with you]?

He said to them:

Because the bread was not abundant [

because there was not enough bread for it to suffice also for you],

and I said [

and I said in my heart], surely the Sages would not join the meal, for they would see that it was not sufficient for everyone. Therefore I would not invite them to the meal, so that

I would not hold a favor over the Sages for nothing [

so that they would not be grateful to me for nothing, for something that I had not truly intended to do for them].

They further asked him:

What is the reason that our master gave the older child one loaf of bread, and the younger one two [

why did you give the older child one loaf of bread and the younger one two]? Surely reason dictates that the older one requires more food!

He said to them: This one,

the older one,

stays in the house [

is in the house], and he can eat more after the meal whenever he wishes.

And

if

this one,

the younger one,

sits in the synagogue [

sits in the beit-midrash before his teacher], and does not return home all day.

They further asked him:

And what is the reason that the clouds rose first from that corner where our master’s wife was standing, before the cloud from his [

what is the reason that the clouds rose first from the corner where your wife stood, and only afterward rose from the corner where you stood]?

He said to them: Because my wife’s merits are greater than my merits.

Because a woman is frequently at home,

and she gives bread to the poor, and his benefit is brought near [

because the woman is at home. And when a hungry poor person comes, she gives him bread, and he can eat immediately and become satiated].

And

if

I [

I], I am not at home, and I cannot give bread ready to eat, but

I give money [

I give the poor person money with which he can buy bread],

and his benefit is not brought near [

and his benefit is not immediate and readily available], for he must delay in purchasing the bread.

Alternatively [

and there is another reason that her merits are greater than my merits], because of

those boors who were in our neighborhood [

those ignorant and unlearned people who lived in our neighborhood], and they would distress us .

I asked for mercy

that they should die [

I asked for mercy that they should die and no longer distress us] ,

And she,

my wife,

asked for mercy that they should repent [

and she asked for mercy that those boors should repent] .

And they repented [

and in the end they indeed repented].

Hanan the Hidden [

below the Gemara explains why they called him by this designation: “the hidden one”]

was the son of the daughter of Honi the Circle-Maker [

he was the son of the daughter of Honi the Circle-Maker].

When the world needed rain [

when the world needed rain],

the Sages would send the schoolchildren to him [

the Sages would send the children of the schoolhouse to him to him, to Hanan the Hidden], in order to soften his heart, so that he would concentrate more in his prayer.

And they would grasp him by the hem of his garment,

and the children would hold onto the hem of his garment,

and they would say to him: Father, father,

for that was how they were accustomed to call him,

bring us rain,

give us rain!

He said

Hanan

before the Holy One, blessed be He: Master of the world! Act for the sake of

these children,

who

ask me for rain, and

do not distinguish between a father who gives rain

who is able to give rain, the Holy One, blessed be He,

and a father who does not give rain,

who has no ability to give rain. And he said this about himself.

And why did they call him

by this appellation:

"Hanan the Hidden"?

Because he would hide himself in the lavatory .

For when he entered to relieve himself, he would conceal himself with his garments because of the great modesty that was in him.

Rabbi Zerika said to Rav Safra: Come see

come and see

what

the difference and distinction is

between

those who are considered

the mighty ones of the Land of Israel

the people of the Land of Israel, who there are considered mighty, conducting themselves with force and courage—

and

those who are considered

the pious ones of Babylonia,

the people of Babylonia, who there are considered to conduct themselves with humility.

That is, those who are considered mighty in the Land of Israel are more humble than those who are considered humble in Babylonia.

Who are considered

the pious ones of Babylonia?

Rav Huna and Rav Hisda.

And this was their practice:

When the world needed rain,

when the world needed rain,

they said,

they said:

Let us gather together and ask for mercy,

let us gather together and ask for mercy,

perhaps the Holy One, blessed be He, will be appeased and bring rain,

perhaps the Holy One, blessed be He, will be appeased and bring us rain.

It follows for us that although their power was not so great—for the rain did not come on account of one of them, but only when they gathered together—nevertheless they publicized the matter , that the rain came because of their prayer.

In contrast, come and see the humility of those who are considered

the mighty ones of the Land of Israel, such as Rabbi Yona, the father of Rabbi Mani.

For this was their practice:

When the world needed rain,

when the world needed rain,

he would enter his house,

Rabbi Yona would enter his house,

and say to them: Give me a sack, and I will go and bring grain for a zuz,

and he would say to the members of the household: Give me a sack, and I will go and bring grain worth a zuz.

This is what he said to the members of his household, for he wanted to conceal even from them that the rain came through his prayer.

When he went outside,

after he went outside his house, he would not go to the market as he had told the members of the household, but

would go and stand in a deep place,

he went and stood in a low and deep place, which was more suitable for prayer,

as it is written: "From the depths I called You, Hashem" .

And he would stand in a secluded place, wrap himself in a sack, pray for mercy, and the rain would come,

And he would stand in a secluded place, and he would cover himself with a sack, and ask for mercy, and rain would come,

and he would stand in a secluded place so that they would not see him, and cover himself with that sack which he had taken with him , and ask for mercy, and rain would fall.

When he would come to his house,

when he would return to his house,

they would say to him,

the members of the household would ask him:

Did you bring us grain,

did you bring us the grain that you went to buy?

And again Rabbi Yona did not reveal to them that the rain had come because of his prayer, but only

said to them: I said,

I said in my heart,

Since rain has come, the world will now have abundance,

since rain has come, there will now be abundance in the world, and the produce will become cheaper. Therefore it is not worthwhile to buy grain now.

And another

and another incident that proves Rabbi Yona’s piety:

Rabbi Mani, his son,

the son of Rabbi Yona,

was being distressed by the people of the patriarch’s household

the people of the patriarch’s household were distressing him.

Rabbi Mani went and

prostrated himself on his father’s grave,

he prostrated himself on the grave of his father, Rabbi Yona.

He said to him: Father, father! These,

these people of the patriarch’s household,

are distressing me,

are distressing me!

One day they were passing there,

one day the people of the patriarch’s household passed there, beside the burial cave of Rabbi Yona.

The legs of their horses became stuck,

the legs of their horses became stuck in the ground of the cave, and they could not move from there,

until they accepted upon themselves that they would no longer distress him,

until they accepted upon themselves not to distress Rabbi Mani.

And another

another incident involving Rabbi Mani, the son of Rabbi Yona.

Rabbi Mani was frequently before Rabbi Yitzhak ben Elishiv,

he was frequently and regularly before Rabbi Yitzhak ben Elishiv, from whom he studied Torah.

He said to him,

Rabbi Mani said to Rabbi Yitzhak:

The wealthy people of my father-in-law’s household are distressing me,

the wealthy people of my father-in-law’s household are distressing me, for because of their wealth they act arrogantly toward me.

Rabbi Yitzhak said

Rabbi Yitzhak said: If so—

let them become poor,

let those wealthy people become poor!

And they became poor,

and indeed this happened: they became poor.

After the wealthy people of Rabbi Mani’s father-in-law’s household became poor, they came to him and pressured him to support them.

Rabbi Mani returned and

said

to Rabbi Yitzhak ben Elishiv:

They are now pressuring me,

they are now pressuring me to support them!

Rabbi Yitzhak said

Rabbi Yitzhak said: If so,

let them become wealthy

let them again become wealthy!

And they became wealthy,

and indeed they returned to their wealth.

Another matter:

Rabbi Mani

said to Rabbi Yitzhak:

I do not find my wife acceptable,

my wife is not acceptable to me, because she is not beautiful.

He said to him

Rabbi Yitzhak

What is her name,

your wife’s name?

Rabbi Mani said to him: Her name is

Hannah.

Rabbi Yitzhak said:

Let Hannah become beautiful,

let Hannah become beautiful!

And she became beautiful,

and indeed she became beautiful.

But once his wife had become beautiful, she began to act arrogantly toward him.

He again

said to him

Rabbi Mani said to Rabbi Yitzhak: Now that she is beautiful,

she is acting arrogantly toward me,

she is exalting herself and acting arrogantly toward me!

Rabbi Yitzhak said to him

Rabbi Yitzhak

If so,

if this is so—

Hannah will return to her former state,

to her ugliness .

And

indeed this happened, that

Hannah returned to her former state .

Those two students who were before Rabbi Yitzhak ben Elishiv

those two students who were studying before Rabbi Yitzhak ben Elishiv

, said to him: Let the Master ask for mercy on our behalf, that we become very wise,

let the Master pray for us that we become very wise!

He said to them: It was with me,

this matter was in my hands, for everything that I ask for is given to me from Heaven—

and I sent it away,

I sent it away from me, and now my prayer is not accepted to the same degree .

Rabbi Yosei bar Avin was frequently before Rabbi Yosei of Yukrat,

he was frequently and regularly before Rabbi Yosei from the place called “Yukrat,” where he sat before him to study Torah.

He left him,

Rabbi Yosei bar Avin left him—that is, he stopped studying with Rabbi Yosei of Yukrat and went away,

and came before Rav Ashi,

and came to study before Rav Ashi.