Taanit 7a — the Talmud in English

Rav Pappa said: Therefore,

since Rabbi Yohanan concludes, “Most of the thanksgivings,” and Rava concludes, “God of the thanksgivings,”

let us say both of them

[therefore, let us conclude the blessing with both expressions and say thus]:

“God of the thanksgivings, and Most of the thanksgivings” .

For the expression “majority” is ambiguous: it may mean “most, but not all,” or it may be an expression of abundance. Once we mention “God of the thanksgivings,” it is clear that “the majority of thanksgivings” means an abundance of thanksgivings—He is praised with abundant thanksgivings—and not “the majority.”

For the expression “most” is understood in two ways: most and not all, or an expression of multitude. And since we mention “God of the thanksgivings,” it is demonstrated that “Most of the thanksgivings” is in the sense of multitude—that He is praised with a multitude of thanksgivings—and not in the sense of most.

Rabbi Abbahu said: The day of rain is greater—

more

than the revival of the dead.

For whereas the revival of the dead

is only

for the righteous ,

Whereas

the

rains

fall and bring benefit

both to the righteous,

and

to the wicked.

And

the words of Rabbi Abbahu

disagree with Rav Yosef

[they disagree with the words of Rav Yosef].

For Rav Yosef said: Since it

—the falling of the rains—

is equivalent to the revival of the dead,

they established it in [the blessing of] the revival of the dead

[in the blessing “Who revives the dead”].

Thus Rav Yosef equates the falling of the rains with the revival of the dead, and does not hold that it is greater.

The reason for this is that the rains, too, bring life to human beings, for through the rain the produce grows .

Rav Yehuda said: The day of rain is great—

As it is stated: “Let My teaching drip

like the day on which the Torah was given .

As it is stated: “May my teaching drip

like rain,”

and “teaching” means only Torah,

as it is stated: “For I have given you a good teaching; do not forsake My Torah.”

Thus the verse compared the falling of the rains to the Torah.

Rava said:

The day of rain is

greater than the day on which the Torah was given! As it is stated: “May my teaching drip like rain.”

But

which is compared to which? You must say: The lesser is compared to the greater.

That is, when one thing is compared to another thing, one says that the lesser thing is similar to the greater.

If so, from the fact that the verse says that the Torah will be like rain for Israel, it is demonstrated that the day of rain is greater.

Rava raised a contradiction

[he raised an objection]: On the one hand,

it is written, “May my teaching drip like rain,”

so the Torah is compared to rain.

And

on the other hand,

it is written, “May my speech flow like dew,”

so the Torah is compared to dew! Rather,

if

your student

is a proper Torah scholar—

conduct yourself with him

like dew,

which falls gently.

But if not—

make him drip like rain

[kill him ].

It was taught: Rabbi Bana’ah used to say: Whoever engages in Torah for its own sake,

because of the command of the Holy One, blessed be He, and not so that they should call him Rabbi—

his Torah becomes for him an elixir of life .

As it is stated: “She is a tree of life to those who hold fast to her” .

That is, the Torah is a tree of life for those who hold fast to it and engage in it.

And it says

[and there is proof for this from another verse]:

“It shall be healing to your navel.”

That is, the Torah shall be healing for your navel [“your navel”—your navel ].

And it says: “For whoever finds Me finds life,

and obtains favor from God.” And that is, whoever finds the Torah and engages in it will find life, and will find favor in the eyes of the Holy One, blessed be He.

All this was said concerning one who engages in Torah for its own sake.

And

by contrast,

whoever engages in Torah not for its own sake,

but rather so that they should call him Rabbi and honor him —

it becomes for him

the Torah

an elixir of death .

As it is stated: “Let My teaching drip like rain” .

As it is stated: “May my teaching drip like rain” .

And “dripping” means only killing, as it is stated

concerning the beheaded heifer:

“And they shall break the heifer’s neck there in the valley.”

And “teaching” means only Torah, as the Gemara brought above.

Rabbi Yirmeya said to Rabbi Zeira: Let the Master come and teach

[let Your Honor come and study with me]!

He said to him: My heart is weak, and I cannot

[my heart is weak, and I cannot study now].

Rabbi Yirmeya said to him: If so,

let the Master say a matter of aggada

[let Your Honor say a matter of aggada] .

He said to him: Thus Rabbi Yohanan said: What is the meaning of that which is written, “For is the human being a tree of the field”

, and is a human being

a tree

of the field?

Rather,

indeed, certainly the human being is not literally a tree of the field. It is only that the verse compares the human being to the tree of the field in a certain respect.

And that is

because it is written

in the matter of making a siege against a city that they should not cut down fruit trees in order to make use of them in carrying out the siege. And the reason for this is:

“For from it you shall eat, and you shall not cut it down.”

And

whereas concerning a tree that is not a food tree,

it is written: “You shall destroy it and cut it down.”

That is, you may destroy and cut it down in order to build the siege.

And just as concerning a siege there is a distinction between one tree and another, so too concerning a human being, whom the Torah compared to the tree of the field: there is a person from whom one must eat, and there is one from whom one must turn away .

How so? If he is a fitting Torah scholar—

“From it you may eat, but it you shall not cut down.”

That is, learn from him.

And if not,

if he is not fitting—

“It you shall destroy and cut down.”

That is, do not study before him, but withdraw from him.

The Gemara brings further conduct concerning Torah study.

Rabbi Hama son of Rabbi Hanina said: What is the meaning of that which is written: “Iron sharpens iron

and a man sharpens the face of his fellow”?

To tell you: Just as this iron, one sharpens its fellow,

for the manner of sharpening a knife is by rubbing one knife against another [and “sharpens”

is an expression of sharpening],

so too two Torah scholars—

sharpen one another in halakha.

For by studying together and discussing and debating a matter of halakha, both of them become sharpened.

Rabba bar bar Hana said: Why are the words of

Torah compared to fire ,

as it is written: “

Is not My word like fire, says the Lord?”

To tell you: Just as fire

[just as fire]

does not burn

in

a single piece of wood,

but only in two or three together—

so too the words of Torah are not preserved in the

study of a person

alone ,

but only through studying with a companion, who will sharpen him.

And this is what Rabbi Yosei bar Hanina said: What is the meaning of that which is written: “A sword upon the solitary, and they become foolish”? May a

but only through studying with a companion who sharpens him.

sword come upon the enemies of the Torah scholars [that is, upon the Torah scholars themselves ],

who engage separately, each one alone , in Torah . And not only that, not only do they not become wiser through studying alone, but they also become foolish [become fools ] through this. As it is said: “And they become foolish” [this is an expression of foolishness. For the Aramaic translation of the verse “that we acted foolishly” is “we became foolish”]. And not only that, but

May a

sword come upon the enemies of the Torah scholars

—that is, upon the Torah scholars themselves—

who study alone,

each one separately,

in Torah.

Торой.

those who study alone

sin.

And from where do we have this matter?

For it is written here,

in our verse,

“And they become foolish,” and it is written there, in the Book of Numbers:

“That we acted foolishly and that we sinned.”

And from the fact that “we acted foolishly” is stated adjacent to the word “we sinned,” we learn that those who study alone— —

sin. And if you wish,— from here [and if you wish, it is possible to say that this matter is learned from the following verse]: “The princes of Zoan have become foolish … they have led Egypt astray.” To go astray means to sin . And from the fact that Scripture juxtaposed the word “they led astray” to “they became foolish,” we learn that those who study alone—sin.

those who study alone

sin.

Rav Naḥman bar Yitzḥak said: Why are the words of Torah compared to a tree, as it is said: “It is a tree of life to those who hold fast

to it”?

To tell you: Just as

when they wish to kindle a fire in

wood,

they first kindle the fire in small, thin pieces of wood, in which the fire catches more easily than in large, thick pieces, and then

the small kindles the large,

so too Torah scholars.

Thus,

the small sharpen the large.

Alternatively,

For the younger ones ask many questions, and through this they sharpen the older ones.

And this is what [that is what] Rabbi Hanina said: Much Torah

if you wish, this matter may be learned from the following verse:

“The princes of Zoan have become foolish … they have led Egypt astray.” To go astray means to sin. Since the verse places “they led astray” next to “they became foolish,” we learn that those who study alone sin.

I learned from my teachers,

and from my companions

I learned

more

than what I learned

from my teachers,

and from my students—

I learned

more than all of them.

And this is as we said: through the students’ questions, the teacher becomes sharpened and grows wise. Rabbi Hanina bar Pappa posed a contradiction [raised a difficulty]: It is written: “Bring water to meet the thirsty

The junior scholars ask many questions, and through this they sharpen the senior scholars.

[an expression of bringing]

water,” ,

meaning that they should bring water to the thirsty,

said:

but

on the other hand

it is written: “Ho, everyone who is thirsty, go to the water,”

meaning that the thirsty person must go himself to the water!

Rather,

more

than I learned

from my teachers,

and from my students

I learned

if

the student who wishes to learn from you is a fitting student, then “Bring water to meet the thirsty.”

It is a mitzva for the teacher to go to him in order to teach him.

Rabbi Hanina bar Pappa raised a contradiction

:

It is written: “Bring water to meet the thirsty,”

bring

water,

which implies that water should be brought to the thirsty person;

but

And if not,

if he is not fitting—

“Ho, everyone who is thirsty, go to the water.”

He should go to the teacher if he wishes. Rabbi Hanina bar Hama posed a contradiction: It is written: “May your springs flow

[an expression of dispersal]

outward,”

meaning that one must spread the springs of Torah to everyone.

But

on the other hand

it is written: “Let them be yours alone,

and do not share them with strangers,” meaning that one should not share others in Torah study! Rather, this verse too is expounded concerning the ways of teaching students. And this is how it is expounded: If he is a fitting student he— “May your springs flow outward.” Teach him Torah. And if not, if he is not fitting—

let

the words of Torah

be yours alone .

Rabbi Hanina bar Hama raised a contradiction: It is written: “Let your springs flow

—

the expression means spreading—outward,”

which implies that the springs of Torah must be spread to everyone.

But

on the other hand

it is written: “Let them be yours alone

and not those of strangers with you,” which implies that others should not be included in Torah study!

Rather, this verse too is expounded as referring to the proper ways of teaching students. It is expounded as follows:

If he is a worthy student

—

“Let your springs flow outward.”

Teach him Torah.

But if not,

if he is not worthy—

let

the words of Torah

Rabbi Hanina bar Idi said: Why are the words of Torah compared to water

, as it is written: “Ho, everyone who is thirsty, go to the water”? To tell you: Just as water, whose natural way is that it leaves a high place— and goes and flows to a low place, so too the words of Torah are their way: they are preserved only in one whose mind is low and humble . But in the arrogant they are not preserved.

, as it is written: “Ho, everyone who is thirsty, go to the water”?

It is to teach you: Just as water,

by its nature

leaves a high place

and flows

downward

to a low place,

so too the words of Torah

follow this pattern:

they are preserved only by one whose mind

is lowly and

humble. They are not preserved by arrogant people.

Но в гордецах она не сохраняется.

And Rabbi Oshaya said: Why were words of Torah compared to these three liquids: to water, to wine, and to milk?

And where do we find that words of Torah were compared to these three liquids?

For it is written: “Ho, everyone who is thirsty, go to the water,”

thus Torah was compared to water.

And it is written

in the continuation of that verse:

“Go, buy

which is an expression of acquisition

and eat, and go, buy without money and without price, wine and milk,”

thus Torah was compared to wine and milk!

To tell you: Just as these three liquids are not preserved

are not kept

except in the least valuable of vessels

in the simplest vessels, for the practice is to place these liquids in simple earthenware vessels, and specifically in these vessels are they preserved.

So too, words of Torah are preserved only by one

whose mind is humble.

For

as we find, there was an incident ,

for the daughter of the emperor said

the emperor’s daughter said

to Rabbi Joshua ben Hananiah

who was an ugly man

Oh, magnificent wisdom—

in an ugly vessel!

That is to say, it is not fitting that the magnificent Torah should be in the body of an ugly man.

He said to her

Rabbi Joshua said to her in jest and by way of hint:

Oh daughter of the king, in what does your father place wine

oh daughter of the king, in what vessels does your father keep wine?

She said to him: In earthenware vessels

he places the wine in an earthenware vessel.

He said to her

Rabbi Joshua:

Everyone [uses] earthenware vessels, and your father [uses] earthenware vessels

is this fitting, that your father should keep his wine in earthenware vessels like all common people?!

And he intended to hint to her that just as wine is preserved well specifically in an ugly vessel, of earthenware, so Torah is preserved more by one whose mind is humble.

But the daughter of the emperor, who was not especially wise, did not understand the hint; rather, she understood his words according to their plain meaning, that he was wondering at the fact that the emperor placed his wine in simple and inexpensive vessels.

Therefore

she said to him

to Rabbi Joshua:

But in what shall we place it

in what vessels shall we place the wine? For everyone places wine in earthenware!

He said to her:

It is true that common people place the wine in earthenware vessels. But

people such as you, who are important

people as important as you

place it in vessels of gold and silver

put the wine in vessels of gold and silver!

The daughter of the emperor went

the emperor’s daughter went,

and said to her father

Rabbi Joshua’s words, that it was not fitting for their wine to be placed in earthenware vessels. But she did not say the words in Rabbi Joshua’s name.

They placed the wine in vessels of gold and silver, and it spoiled

and indeed they acted according to Rabbi Joshua’s “advice”: they placed the wine in vessels of gold and silver—and the wine turned sour.

They came and said to him

the emperor’s servants came and told him that the wine had turned sour.

He said to her

the emperor

to his daughter: Who told you this

who told you this, who gave you this advice?

She said to him: Rabbi Joshua ben Hananiah.

They summoned him

they called him, so that he would come to present himself before the emperor.

He said to him

the emperor:

Why did you tell her this?

Why did you give my daughter such bad advice?

He said to him

Rabbi Joshua:

Just as she said to me—

so I said to her

as she said to me, so I said to her. That is to say, I answered her in the same idiom. She wondered at the fact that Torah is placed in an ugly vessel, and I answered her that just as wine is preserved only in an ugly vessel, so Torah is preserved in me more than if I were handsome. But certainly I did not intend that they should actually carry out this “advice.”

The emperor wished to save the honor of his daughter, and therefore continued and asked Rabbi Joshua ben Hananiah:

But there are handsome people who learn

and yet there are handsome people who are Torah scholars!