## Taanit Daf 20a

###### Taanit 20a:1
[Taanit 20a:1](https://torahapp.org/share/book/Taanit/r/20a:1)

וְעַכְשָׁיו יֵרְדוּ גְּשָׁמִים?! נִכְנַס לְבֵית הַמֶּרְחָץ בְּשִׂמְחָה. עַד שֶׁהַהֶגְמוֹן נִכְנַס בְּשִׂמְחָתוֹ לְבֵית הַמֶּרְחָץ, נַקְדִּימוֹן נִכְנַס לְבֵית הַמִּקְדָּשׁ כְּשֶׁהוּא עָצוּב. נִתְעַטֵּף, וְעָמַד בִּתְפִלָּה.

**William Davidson Edition - English:**
**and now it will rain? He entered the bathhouse in** a state of **joy,** anticipating the large sum of money he was about to receive. **As the master entered the bathhouse in his joy, Nakdimon entered the Temple in** a state of **sadness. He wrapped himself** in his prayer shawl **and stood in prayer.**


###### Taanit 20a:2
[Taanit 20a:2](https://torahapp.org/share/book/Taanit/r/20a:2)

אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! גָּלוּי וְיָדוּעַ לְפָנֶיךָ שֶׁלֹּא לִכְבוֹדִי עָשִׂיתִי, וְלֹא לִכְבוֹד בֵּית אַבָּא עָשִׂיתִי, אֶלָּא לִכְבוֹדְךָ עָשִׂיתִי, שֶׁיְּהוּ מַיִם מְצוּיִין לְעוֹלֵי רְגָלִים. מִיָּד נִתְקַשְּׁרוּ שָׁמַיִם בְּעָבִים, וְיָרְדוּ גְּשָׁמִים עַד שֶׁנִּתְמַלְּאוּ שְׁתֵּים עֶשְׂרֵה מַעֲיָנוֹת מַיִם וְהוֹתִירוּ.

**William Davidson Edition - English:**
**He said before** God: **Master of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, and** there was even more water, so that **they overflowed.**


###### Taanit 20a:3
[Taanit 20a:3](https://torahapp.org/share/book/Taanit/r/20a:3)

עַד שֶׁיָּצָא הֶגְמוֹן מִבֵּית הַמֶּרְחָץ, נַקְדִּימוֹן בֶּן גּוּרְיוֹן יָצָא מִבֵּית הַמִּקְדָּשׁ. כְּשֶׁפָּגְעוּ זֶה בָּזֶה, אָמַר לוֹ: תֵּן לִי דְּמֵי מַיִם יוֹתֵר שֶׁיֵּשׁ לִי בְּיָדְךָ! אָמַר לוֹ: יוֹדֵעַ אֲנִי שֶׁלֹּא הִרְעִישׁ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ אֶלָּא בִּשְׁבִילְךָ, אֶלָּא עֲדַיִין יֵשׁ לִי פִּתְחוֹן פֶּה עָלֶיךָ, שֶׁאוֹצִיא מִמְּךָ אֶת מְעוֹתַיי, שֶׁכְּבָר שָׁקְעָה חַמָּה, וּגְשָׁמִים — בִּרְשׁוּתִי יָרְדוּ.

**William Davidson Edition - English:**
**As the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another,** Nakdimon **said to him: Give me** the **money you owe me** for **the extra water** you received. The official **said to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you,** by **which I can** legally **take my coins from you, as** you did not pay me on the agreed date, **for the sun had already set, and** therefore **the rain fell onto my property.**


###### Taanit 20a:4
[Taanit 20a:4](https://torahapp.org/share/book/Taanit/r/20a:4)

חָזַר וְנִכְנַס לְבֵית הַמִּקְדָּשׁ, נִתְעַטֵּף וְעָמַד בִּתְפִלָּה, וְאָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! הוֹדַע שֶׁיֵּשׁ לְךָ אֲהוּבִים בְּעוֹלָמֶךָ! מִיָּד נִתְפַּזְּרוּ הֶעָבִים וְזָרְחָה הַחַמָּה. בְּאוֹתָהּ שָׁעָה אָמַר לוֹ אוֹתוֹ הֶגְמוֹן: אִילּוּ לֹא נִקְדְּרָה הַחַמָּה, הָיָה לִי פִּתְחוֹן פֶּה עָלֶיךָ שֶׁאוֹצִיא מִמְּךָ מְעוֹתַיי. תָּנָא: לֹא נַקְדִּימוֹן שְׁמוֹ, אֶלָּא בּוּנִי שְׁמוֹ, וְלָמָּה נִקְרָא שְׁמוֹ נַקְדִּימוֹן — שֶׁנִּקְדְּרָה חַמָּה בַּעֲבוּרוֹ.

**William Davidson Edition - English:**
Nakdimon **went back and entered the Temple, wrapped himself** in his prayer shawl, **and stood in prayer. He said before** God: **Master of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the master said to him: If the sun had not broken through** the clouds, **I would have** had a claim **against you,** by **which I could** have **taken my coins from you.** A Sage **taught: Nakdimon was not his** real **name; rather his name was Buni. And why was** he **called Nakdimon? Because the sun broke through [*nikdera*] for him.**


###### Taanit 20a:5
[Taanit 20a:5](https://torahapp.org/share/book/Taanit/r/20a:5)

תָּנוּ רַבָּנַן: שְׁלֹשָׁה נִקְדְּמָה לָהֶם חַמָּה בַּעֲבוּרָן: מֹשֶׁה, וִיהוֹשֻׁעַ, וְנַקְדִּימוֹן בֶּן גּוּרְיוֹן. בִּשְׁלָמָא נַקְדִּימוֹן בֶּן גּוּרְיוֹן — גְּמָרָא. יְהוֹשֻׁעַ — נָמֵי קְרָא, דִּכְתִיב: ״וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד וְגוֹ׳״. אֶלָּא מֹשֶׁה מְנָלַן?

**William Davidson Edition - English:**
**The Sages taught:** With regard to **three** people, **the sun broke through** and shone at an irregular time **for their sake: Moses, Joshua, and Nakdimon ben Guryon.** The Gemara asks: **Granted,** the case of **Nakdimon ben Guryon** is known by the aforementioned **tradition. The case of Joshua too** is derived from **a verse, as it is written: “And the sun stood still, and the moon stayed** until the people had avenged themselves upon their enemies” (Joshua 10:13). **However, from where do we** derive that the sun shined in a supernatural way for **Moses?**


###### Taanit 20a:6
[Taanit 20a:6](https://torahapp.org/share/book/Taanit/r/20a:6)

אָמַר רַבִּי אֶלְעָזָר: אָתְיָא ״אָחֵל״ ״אָחֵל״, כְּתִיב הָכָא: ״אָחֵל תֵּת פַּחְדְּךָ״, וּכְתִיב הָתָם: ״אָחֵל גַּדֶּלְךָ״.

**William Davidson Edition - English:**
**Rabbi Elazar said:** It is **derived** by verbal analogy between **“I will begin”** and **“I will begin.” Here,** with regard to Moses, **it is written:** “This day **I will begin to put the dread of you** and the fear of you upon the peoples that are under all the whole heaven” (Deuteronomy 2:25). **And there,** with regard to Joshua, **it is written:** “On this day **I will begin to magnify you** in the sight of all Israel, that they may know that just as I was with Moses, so I will be with you” (Joshua 3:7). The repeated use of the phrase “I will begin” indicates that all the miracles performed for Joshua were also performed for Moses.


###### Taanit 20a:7
[Taanit 20a:7](https://torahapp.org/share/book/Taanit/r/20a:7)

רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר: אָתְיָא ״תֵּת״ ״תֵּת״, כְּתִיב הָכָא: ״אָחֵל תֵּת פַּחְדְּךָ״, וּכְתִיב הָתָם: ״בְּיוֹם תֵּת ה׳ אֶת הָאֱמֹרִי״.

**William Davidson Edition - English:**
**Rabbi Shmuel bar Naḥmani said:** The fact that the sun stood still for Moses is **derived** by a different verbal analogy, between the terms **“put”** and **“put.” Here,** with regard to Moses, **it is written: “I will begin to put the dread of you”** (Deuteronomy 2:25). **And there,** with regard to Joshua, **is it written:** “Then Joshua spoke to the Lord, **on the day when the Lord put the Amorites** before the children of Israel, and he said in the sight of Israel: Sun, stand still upon Gibeon, and you, moon, in the valley of Aijalon” (Joshua 10:12).


###### Taanit 20a:8
[Taanit 20a:8](https://torahapp.org/share/book/Taanit/r/20a:8)

רַבִּי יוֹחָנָן אָמַר, אָתְיָא מִגּוּפֵיהּ דִּקְרָא: ״אֲשֶׁר יִשְׁמְעוּן שִׁמְעֲךָ וְרָגְזוּ וְחָלוּ מִפָּנֶיךָ״, אֵימָתַי רָגְזוּ וְחָלוּ מִפָּנֶיךָ — בְּשָׁעָה שֶׁנִּקְדְּמָה לוֹ חַמָּה לְמֹשֶׁה.

**William Davidson Edition - English:**
**Rabbi Yoḥanan said:** This idea is **derived from the verse itself,** as it says with regard to Moses: “This day I will begin to put the dread of you and the fear of you upon the peoples that are under all the whole heaven, **who, when they hear the report of you, shall tremble, and be in anguish due to you”** (Deuteronomy 2:25). **When** did the nations of the world **tremble and** when were they **in anguish due to you? When the sun broke through for Moses.**


###### Taanit 20a:9
[Taanit 20a:9](https://torahapp.org/share/book/Taanit/r/20a:9)

וְכֵן עִיר שֶׁלֹּא יָרְדוּ עָלֶיהָ גְּשָׁמִים כּוּ׳. אָמַר רַב יְהוּדָה אָמַר רַב: וּשְׁתֵּיהֶן לִקְלָלָה.

**William Davidson Edition - English:**
§ The mishna taught: **And likewise,** if there is a particular **city upon which it did not rain,** while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I will cause it to rain on one city, but on one city I will not cause it to rain, one portion will be rained upon, and the portion upon which it did not rain shall wither” (Amos 4:7). **Rav Yehuda said** that **Rav said: And both of** the cities are faced **with a curse,** as one city suffers from drought while the other is afflicted with destructive storms.


###### Taanit 20a:10
[Taanit 20a:10](https://torahapp.org/share/book/Taanit/r/20a:10)

״הָיְתָה יְרוּשָׁלִַים לְנִדָּה בֵּינֵיהֶם״, אָמַר רַב יְהוּדָה אָמַר רַב: לִבְרָכָה, כְּנִדָּה: מָה נִדָּה יֵשׁ לָהּ הֶיתֵּר — אַף יְרוּשָׁלַיִם יֵשׁ לָהּ תַּקָּנָה.

**William Davidson Edition - English:**
This statement reverses the plain meaning of a verse. The Gemara provides other interpretations that Rav Yehuda attributed to Rav, which also run contrary to the simple meaning of a verse. **“Jerusalem among them was a like a menstruating woman”** (Lamentations 1:17). **Rav Yehuda said** that **Rav said:** Although the simple meaning of this verse is a curse, it can also be understood **as a blessing.** Jerusalem was **like a menstruating woman: Just as a menstruating woman** will become **permitted** to her husband after the conclusion of her days of ritual impurity, **so too, Jerusalem** will be **repaired** from its destruction.


###### Taanit 20a:11
[Taanit 20a:11](https://torahapp.org/share/book/Taanit/r/20a:11)

״הָיְתָה כְּאַלְמָנָה״, אָמַר רַב יְהוּדָה, לִבְרָכָה: כְּאַלְמָנָה — וְלֹא אַלְמָנָה מַמָּשׁ, אֶלָּא כְּאִשָּׁה שֶׁהָלַךְ בַּעְלָהּ לִמְדִינַת הַיָּם, וְדַעְתּוֹ לַחֲזוֹר עָלֶיהָ.

**William Davidson Edition - English:**
Similarly, with regard to the verse: **“How she has become like a widow”** (Lamentations 1:1), **Rav Yehuda said:** This too is **for a blessing.** The verse states that Jerusalem is **like a widow, but is not an actual widow. Rather,** Jerusalem is **like a woman whose husband has gone to a country overseas.** Without her husband by her side she is likened to a widow, **and** yet **he intends to return to her.**


###### Taanit 20a:12
[Taanit 20a:12](https://torahapp.org/share/book/Taanit/r/20a:12)

״וְגַם אֲנִי נָתַתִּי אֶתְכֶם נִבְזִים וּשְׁפָלִים״, אָמַר רַב יְהוּדָה: לִבְרָכָה, דְּלָא מוֹקְמִי מִינַּן לָא רֵישֵׁי נַהֲרֵי וְלָא גְּזִירִיפָּטֵי.

**William Davidson Edition - English:**
The same manner of explanation is provided for the verse: **“Therefore I have also made you contemptible and base”** (Malachi 2:9). **Rav Yehuda said:** This too can be interpreted **as a blessing, as** meaning that the nations view us as lowly, but nevertheless, they do not assign us unpleasant jobs. **They do not** appoint **from us either river officials or government officials [*geziripatei*].**


###### Taanit 20a:13
[Taanit 20a:13](https://torahapp.org/share/book/Taanit/r/20a:13)

״וְהִכָּה ה׳ אֶת יִשְׂרָאֵל כַּאֲשֶׁר יָנוּד הַקָּנֶה בַּמַּיִם״, אָמַר רַב יְהוּדָה אָמַר רַב: לִבְרָכָה. דְּאָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן, מַאי דִּכְתִיב: ״נֶאֱמָנִים פִּצְעֵי אוֹהֵב וְנַעְתָּרוֹת נְשִׁיקוֹת שׂוֹנֵא״ — טוֹבָה קְלָלָה שֶׁקִּילֵּל אֲחִיָּה הַשִּׁילוֹנִי אֶת יִשְׂרָאֵל יוֹתֵר מִבְּרָכָה שֶׁבֵּרְכָן בִּלְעָם הָרָשָׁע.

**William Davidson Edition - English:**
The prophet Ahijah the Shilonite cursed Israel in the following terms: **“For the Lord will smite Israel as a reed is shaken in the water”** (I Kings 14:15). **Rav Yehuda said** that **Rav said:** This too is **for a blessing, as Rabbi Shmuel bar Naḥmani said** that **Rabbi Yonatan said: What is** the meaning of that **which is written: “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful”** (Proverbs 27:6)? **The curse with which Ahijah the Shilonite cursed the Jewish people is more** effective **than the blessing with which Balaam the wicked blessed them.**


###### Taanit 20a:14
[Taanit 20a:14](https://torahapp.org/share/book/Taanit/r/20a:14)

אֲחִיָּה הַשִּׁילוֹנִי קִלְּלָן בְּקָנֶה, אָמַר לָהֶם לְיִשְׂרָאֵל: ״וְהִכָּה ה׳ אֶת יִשְׂרָאֵל כַּאֲשֶׁר יָנוּד הַקָּנֶה״, מָה קָנֶה זֶה עוֹמֵד בִּמְקוֹם מַיִם, וְגִזְעוֹ מַחְלִיף וְשׇׁרָשָׁיו מְרוּבִּין, וַאֲפִילּוּ כׇּל הָרוּחוֹת שֶׁבָּעוֹלָם בָּאוֹת וְנוֹשְׁבוֹת בּוֹ — אֵין מְזִיזוֹת אוֹתוֹ מִמְּקוֹמוֹ, אֶלָּא הוֹלֵךְ וּבָא עִמָּהֶן. דָּמְמוּ הָרוּחוֹת — עָמַד הַקָּנֶה בִּמְקוֹמוֹ.

**William Davidson Edition - English:**
Rabbi Yoḥanan elaborates: **Ahijah the Shilonite cursed** the Jewish people **by** comparing them to **a reed: “For the Lord will smite Israel as a reed is shaken in the water.”** Although it seems to be a curse, this verse is actually a blessing. **Just as this reed stands in a place of water, and its shoots replenish** themselves when cut, **and its roots are numerous** for a plant of its size, **and even if all the winds in the world come and blow against it, they cannot move it from its place, rather, it sways with them** until **the winds subside, and the reed** still **stands in its place,** the same applies to the Jewish people. After all the difficulties that they endure, they will ultimately survive and return home.


###### Taanit 20a:15
[Taanit 20a:15](https://torahapp.org/share/book/Taanit/r/20a:15)

אֲבָל בִּלְעָם הָרָשָׁע בֵּירְכָן בְּאֶרֶז, שֶׁנֶּאֱמַר: ״כָּאֲרָזִים עֲלֵי מָיִם״, מָה אֶרֶז זֶה אֵינוֹ עוֹמֵד בִּמְקוֹם מַיִם, וְאֵין גִּזְעוֹ מַחְלִיף, וְאֵין שׇׁרָשָׁיו מְרוּבִּין. אֲפִילּוּ כׇּל הָרוּחוֹת שֶׁבָּעוֹלָם נוֹשְׁבוֹת בּוֹ — אֵין מְזִיזוֹת אוֹתוֹ מִמְּקוֹמוֹ. כֵּיוָן שֶׁנָּשְׁבָה בּוֹ רוּחַ דְּרוֹמִית — עוֹקַרְתּוֹ וְהוֹפַכְתּוֹ עַל פָּנָיו. וְלֹא עוֹד אֶלָּא שֶׁזָּכָה קָנֶה לִיטּוֹל הֵימֶנּוּ קוּלְמוֹס לִכְתּוֹב בּוֹ סֵפֶר תּוֹרָה נְבִיאִים וּכְתוּבִים.

**William Davidson Edition - English:**
**However, Balaam the wicked blessed** the Jews **by** comparing them to **a cedar, as it is stated: “As cedars beside the waters”** (Numbers 24:6). **Just as this cedar does not stand in a place of water, and its shoots do not replenish** themselves, **and its roots are not numerous,** Balaam wished that the same should apply to the Jewish people. Furthermore, while it is true that **even** if **all the winds in the world blow** against **it they will not move it from its place, once the southern wind blows** against **it, it uproots** the cedar **and turns it on its face. And not only that, but** the **reed merited** that **a quill [*kulmos*] is taken from it to write with it a Torah scroll, the Prophets, and the Writings.** Evidently, the curse comparing Israel to a reed is better than the blessing likening them to a cedar.


###### Taanit 20a:16
[Taanit 20a:16](https://torahapp.org/share/book/Taanit/r/20a:16)

תָּנוּ רַבָּנַן: לְעוֹלָם יְהֵא אָדָם רַךְ כְּקָנֶה וְאַל יְהֵא קָשֶׁה כְּאֶרֶז. מַעֲשֶׂה שֶׁבָּא רַבִּי אֶלְעָזָר בְּרַבִּי שִׁמְעוֹן מִמִּגְדַּל גְּדוֹר מִבֵּית רַבּוֹ, וְהָיָה רָכוּב עַל חֲמוֹר וּמְטַיֵּיל עַל שְׂפַת נָהָר, וְשָׂמֵחַ שִׂמְחָה גְּדוֹלָה. וְהָיְתָה דַּעְתּוֹ גַּסָּה עָלָיו מִפְּנֵי שֶׁלָּמַד תּוֹרָה הַרְבֵּה.

**William Davidson Edition - English:**
**The Sages** further **taught** in praise of the reed: **A person should always be soft like a reed, and he should not be stiff like a cedar. An incident** occurred in **which Rabbi Elazar, son of Rabbi Shimon, came from Migdal Gedor, from his rabbi’s house, and he was riding on a donkey and strolling on the bank of the river. And he was very happy, and his head was swollen with pride because he had studied much Torah.**