## Taanit Daf 7a

###### Taanit 7a:1
[Taanit 7a:1](https://torahapp.org/share/book/Taanit/r/7a:1)

נֵימְרִינְהוּ לְתַרְוַיְיהוּ: ״אֵל הַהוֹדָאוֹת״ וְ״רוֹב הַהוֹדָאוֹת״.

**William Davidson Edition - English:**
**we will recite them both: God of thanksgivings, and: Abundant thanksgivings.**


###### Taanit 7a:2
[Taanit 7a:2](https://torahapp.org/share/book/Taanit/r/7a:2)

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.

**William Davidson Edition - English:**
§ 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.


###### Taanit 7a:3
[Taanit 7a:3](https://torahapp.org/share/book/Taanit/r/7a:3)

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.

**William Davidson Edition - English:**
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.


###### Taanit 7a:4
[Taanit 7a:4](https://torahapp.org/share/book/Taanit/r/7a:4)

רָבָא רָמֵי, כְּתִיב: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וּכְתִיב: ״תִּזַּל כַּטַּל אִמְרָתִי״! אִם תַּלְמִיד חָכָם הָגוּן הוּא — כַּטַּל, וְאִם לָאו — עוֹרְפֵהוּ כַּמָּטָר.

**William Davidson Edition - English:**
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.**


###### Taanit 7a:5
[Taanit 7a:5](https://torahapp.org/share/book/Taanit/r/7a:5)

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״.

**William Davidson Edition - English:**
**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).


###### Taanit 7a:6
[Taanit 7a:6](https://torahapp.org/share/book/Taanit/r/7a:6)

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?

**William Davidson Edition - English:**
**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?**


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

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״.

**William Davidson Edition - English:**
**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.”**


###### Taanit 7a:8
[Taanit 7a:8](https://torahapp.org/share/book/Taanit/r/7a:8)

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.

**William Davidson Edition - English:**
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*.**


###### Taanit 7a:9
[Taanit 7a:9](https://torahapp.org/share/book/Taanit/r/7a:9)

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.

**William Davidson Edition - English:**
**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.


###### Taanit 7a:10
[Taanit 7a:10](https://torahapp.org/share/book/Taanit/r/7a:10)

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״.

**William Davidson Edition - English:**
**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.”**


###### Taanit 7a:11
[Taanit 7a:11](https://torahapp.org/share/book/Taanit/r/7a:11)

וְלֹא עוֹד, אֶלָּא שֶׁחוֹטְאִין. כְּתִיב הָכָא: ״וְנֹאָלוּ״, וּכְתִיב הָתָם: ״אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ״. וְאִיבָּעֵית אֵימָא — מֵהָכָא: ״נוֹאֲלוּ שָׂרֵי צֹעַן [וְגוֹ׳] הִתְעוּ אֶת מִצְרַיִם״.

**William Davidson Edition - English:**
**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).


###### Taanit 7a:12
[Taanit 7a:12](https://torahapp.org/share/book/Taanit/r/7a:12)

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.

**William Davidson Edition - English:**
**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.**


###### Taanit 7a:13
[Taanit 7a:13](https://torahapp.org/share/book/Taanit/r/7a:13)

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״.

**William Davidson Edition - English:**
**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.


###### Taanit 7a:14
[Taanit 7a:14](https://torahapp.org/share/book/Taanit/r/7a:14)

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״.

**William Davidson Edition - English:**
**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.”**


###### Taanit 7a:15
[Taanit 7a:15](https://torahapp.org/share/book/Taanit/r/7a:15)

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.

**William Davidson Edition - English:**
**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.


###### Taanit 7a:16
[Taanit 7a:16](https://torahapp.org/share/book/Taanit/r/7a:16)

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.

**William Davidson Edition - English:**
**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.**


###### Taanit 7a:17
[Taanit 7a:17](https://torahapp.org/share/book/Taanit/r/7a:17)

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.

**William Davidson Edition - English:**
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.**


###### Taanit 7a:18
[Taanit 7a:18](https://torahapp.org/share/book/Taanit/r/7a:18)

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!

**William Davidson Edition - English:**
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.**