## Taanit Daf 8a

###### Taanit 8a:1
[Taanit 8a:1](https://torahapp.org/share/book/Taanit/r/8a:1)

שֶׁתַּלְמוּדוֹ קָשֶׁה עָלָיו כַּבַּרְזֶל — בִּשְׁבִיל מִשְׁנָתוֹ שֶׁאֵינָהּ סְדוּרָה עָלָיו, שֶׁנֶּאֱמַר: ״וְהוּא לֹא פָנִים קִלְקַל״.

**William Davidson Edition - English:**
**whose studies are hard as iron for him,** i.e., difficult to understand, this is **due to his** lack of familiarity with the **Mishna, which is not organized for him.** If the Mishna is unclear, any further study of Gemara is rendered all the more difficult, **as it is stated: “And does not whet [*kilkal*] the edge [*panim*]”** (Ecclesiastes 10:10). As panim can also mean surface, this indicates that the surface, i.e., the basic statements of the Mishna, is corrupted. As stated previously, *kilkal* can also mean corrupted.


###### Taanit 8a:2
[Taanit 8a:2](https://torahapp.org/share/book/Taanit/r/8a:2)

מַאי תַּקַּנְתֵּיהּ — יַרְבֶּה בִּישִׁיבָה, שֶׁנֶּאֱמַר: ״וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הַכְשֵׁיר חׇכְמָה״. כׇּל שֶׁכֵּן אִם מִשְׁנָתוֹ סְדוּרָה לוֹ מֵעִיקָּרָא.

**William Davidson Edition - English:**
**What is his remedy?** He must **increase** the time he **sits** and studies, **as it is stated: “Then must he increase his strength”** (Ecclesiastes 10:10). The last part of the verse: **“But wisdom is profitable to direct,”** means that **all the more so, if his** study of the **Mishna is organized for him from the beginning,** he will avoid this trouble.


###### Taanit 8a:3
[Taanit 8a:3](https://torahapp.org/share/book/Taanit/r/8a:3)

כִּי הָא דְּרֵישׁ לָקִישׁ הֲוָה מְסַדַּר מַתְנִיתֵיהּ אַרְבְּעִין זִמְנִין, כְּנֶגֶד אַרְבָּעִים יוֹם שֶׁנִּיתְּנָה תּוֹרָה, וְעָיֵיל לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן. רַב אַדָּא בַּר אַהֲבָה מְסַדַּר מַתְנִיתֵיהּ עֶשְׂרִין וְאַרְבַּע זִמְנִין, כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְעָיֵיל לְקַמֵּיהּ דְּרָבָא.

**William Davidson Edition - English:**
That is **like this** practice **of Reish Lakish,** who **would review his studies forty times, corresponding to** the **forty days in which the Torah was given** to Moses at Sinai, **and** only afterward would he **go before Rabbi Yoḥanan** to study from his teacher. Similarly, **Rav Adda bar Ahava** would **review his learning twenty-four times, corresponding to** the twenty-four books in the **Torah, Prophets, and Writings,** i.e., the Bible, **and** only afterward **go before Rava** to study with him.


###### Taanit 8a:4
[Taanit 8a:4](https://torahapp.org/share/book/Taanit/r/8a:4)

רָבָא אָמַר: אִם רָאִיתָ תַּלְמִיד שֶׁתַּלְמוּדוֹ קָשֶׁה עָלָיו כַּבַּרְזֶל — בִּשְׁבִיל רַבּוֹ שֶׁאֵינוֹ מַסְבִּיר לוֹ פָּנִים, שֶׁנֶּאֱמַר: ״וְהוּא לֹא פָנִים קִלְקַל״.

**William Davidson Edition - English:**
With regard to the aforementioned verse from Ecclesiastes, **Rava said: If you see a student whose studies are** as **difficult for him as iron,** this is **due to his teacher, who does not show him a friendly countenance,** but is overly strict with him. This practice inhibits the student’s learning, **as it is stated: “And it has not whetted the surface [*panim*]”** (Ecclesiastes 10:10). As explained previously, *panim* can also mean countenance.


###### Taanit 8a:5
[Taanit 8a:5](https://torahapp.org/share/book/Taanit/r/8a:5)

מַאי תַּקַּנְתֵּיהּ — יַרְבֶּה עָלָיו רֵעִים, שֶׁנֶּאֱמַר: ״וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הַכְשֵׁיר חׇכְמָה״. כׇּל שֶׁכֵּן אִם הוּכְשְׁרוּ מַעֲשָׂיו בִּפְנֵי רַבּוֹ מֵעִיקָּרָא.

**William Davidson Edition - English:**
**What is the remedy** for this student? He must **increase** the number of **friends** he sends to the teacher to intercede **for him, as it is stated: “Then must he increase his strength.”** The term used for strength, *ḥayalim*, can also mean soldiers or colleagues. Nevertheless: **“But wisdom is profitable to direct,”** meaning that **all the more so** would he be spared this trouble **if his deeds** were properly **directed before his teacher from the beginning.**


###### Taanit 8a:6
[Taanit 8a:6](https://torahapp.org/share/book/Taanit/r/8a:6)

וְאָמַר רַבִּי אַמֵּי, מַאי דִּכְתִיב: ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״, אִם רָאִיתָ דּוֹר שֶׁהַשָּׁמַיִם מִשְׁתַּכִּין כִּנְחֹשֶׁת מִלְּהוֹרִיד טַל וּמָטָר — בִּשְׁבִיל לוֹחֲשֵׁי לְחִישׁוֹת שֶׁאֵין בַּדּוֹר.

**William Davidson Edition - English:**
§ The Gemara returns to the topic of rain. **And Rabbi Ami said: What is** the meaning of that **which is written: “If the serpent [*naḥash*] bites [*yishokh*] before it is charmed [*laḥash*], then the charmer has no advantage”** (Ecclesiastes 10:11)? **If you see a generation** for whom **the heavens corrode [*meshatkhin*] like copper [*neḥoshet*],** which prevents them **from bringing down dew and rain,** this is **due to the lack of those who whisper quiet [*loḥashei leḥishot*]** prayers **in the generation.**


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

מַאי תַּקָּנָתָן — יֵלְכוּ אֵצֶל מִי שֶׁיּוֹדֵעַ לִלְחוֹשׁ, דִּכְתִיב: ״יַגִּיד עָלָיו רֵעוֹ״, ״וְאֵין יתְרוֹן לְבַעַל הַלָּשׁוֹן״. וּמִי שֶׁאֶפְשָׁר לוֹ לִלְחוֹשׁ וְאֵינוֹ לוֹחֵשׁ, מָה הֲנָאָה יֵשׁ לוֹ?

**William Davidson Edition - English:**
**What is their remedy?** They should **go to one who knows** how **to whisper** prayers in the proper manner, **as it is written: “Its noise tells concerning it”** (Job 36:33). As for the phrase: **“Then the charmer has no advantage,”** this is referring to **one who is able to whisper** his prayers correctly **and yet does not whisper** them correctly. In this case, of **what benefit to him** is his ability to pray?


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

וְאִם לָחַשׁ וְלֹא נַעֲנָה, מַאי תַּקַּנְתֵּיהּ? יֵלֵךְ אֵצֶל חָסִיד שֶׁבַּדּוֹר, וְיַרְבֶּה עָלָיו בִּתְפִלָּה, שֶׁנֶּאֱמַר: ״וַיְצַו עָלֶיהָ בְּמַפְגִּיעַ״, וְאֵין פְּגִיעָה אֶלָּא תְּפִילָּה, שֶׁנֶּאֱמַר: ״וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל תִּפְגַּע בִּי״.

**William Davidson Edition - English:**
**And if he whispered** his prayers **and** yet **was not answered, what is his remedy?** He should **go to** the most **pious individual of the generation, and** this pious individual will **increase** his **prayers on his behalf, as it is stated** one verse earlier: **“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).


###### Taanit 8a:9
[Taanit 8a:9](https://torahapp.org/share/book/Taanit/r/8a:9)

וְאִם לָחַשׁ וְעָלְתָה בְּיָדוֹ, וּמֵגִיס דַּעְתּוֹ עָלָיו — מֵבִיא אַף לָעוֹלָם, שֶׁנֶּאֱמַר: ״מִקְנֶה אַף עַל עוֹלֶה״.

**William Davidson Edition - English:**
**And if he whispered** his prayers for rain, **and** his prayers were **successful,** i.e., rain fell as he requested, **and he becomes prideful** as a result, **he brings anger into the world, as it is stated: “The cattle [*mikne*] also [*af* ] concerning the rising storm [*al oleh*]”** (Job 36:33). This verse can be read homiletically as: Anger [*af* ] is acquired [*mikne*] by one who raises [*al oleh*] his pride.


###### Taanit 8a:10
[Taanit 8a:10](https://torahapp.org/share/book/Taanit/r/8a:10)

רָבָא אָמַר: שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁיּוֹשְׁבִין בְּעִיר אַחַת וְאֵין נוֹחִין זֶה לָזֶה בַּהֲלָכָה — מִתְקַנְּאִין בָּאַף וּמַעֲלִין אוֹתוֹ, שֶׁנֶּאֱמַר: ״מִקְנֶה אַף עַל עוֹלֶה״.

**William Davidson Edition - English:**
Following the same interpretation of this verse, **Rava said:** If there are **two Torah scholars who live in one city, and they are not courteous with one another in** their discussions of ***halakha*, they arouse anger** upon the world **and cause it to rise up, as it is stated: “Anger is acquired by one who raises his pride.”**


###### Taanit 8a:11
[Taanit 8a:11](https://torahapp.org/share/book/Taanit/r/8a:11)

אָמַר רֵישׁ לָקִישׁ, מַאי דִּכְתִיב: ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״, לְעָתִיד לָבוֹא מִתְקַבְּצוֹת וּבָאוֹת כׇּל הַחַיּוֹת אֵצֶל הַנָּחָשׁ, וְאוֹמְרִים לוֹ: אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל, אַתָּה מָה הֲנָאָה יֵשׁ לְךָ? אֹמֵר לָהֶם: ״וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״.

**William Davidson Edition - English:**
The Gemara cites another interpretation of the aforementioned verse. **Reish Lakish said: What is** the meaning of that **which is written: “If the snake bites before it is charmed, then the charmer has no advantage”** (Ecclesiastes 10:11)? **In the future, all the animals will gather together and come to the snake and say to him: A lion mauls** its prey **and eats** it; **a wolf tears apart** its prey **and eats** it; but **you, what pleasure do you have** when you bite a person, as you are incapable of eating him? The snake will **say to them: “The charmer has no advantage.”** The Hebrew phrase for snake charmer literally means the master of the tongue, and therefore the snake is saying that he has a more difficult question: What pleasure does a slanderer receive, as he inflicts more harm for which he obtains no physical enjoyment.


###### Taanit 8a:12
[Taanit 8a:12](https://torahapp.org/share/book/Taanit/r/8a:12)

אָמַר רַבִּי אַמֵּי: אֵין תְּפִלָּתוֹ שֶׁל אָדָם נִשְׁמַעַת אֶלָּא אִם כֵּן מֵשִׂים נַפְשׁוֹ בְּכַפּוֹ, שֶׁנֶּאֱמַר: ״נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם״, אִינִי?! וְהָא אוֹקֵים שְׁמוּאֵל אָמוֹרָא עֲלֵיהּ וּדְרַשׁ: ״וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וְלִבָּם לֹא נָכוֹן עִמּוֹ וְלֹא נֶאֶמְנוּ בִּבְרִיתוֹ״, וְאַף עַל פִּי כֵן — ״וְהוּא רַחוּם יְכַפֵּר עָוֹן וְגוֹ׳״!

**William Davidson Edition - English:**
**Rabbi Ami said: A person’s prayer is heard only if he places his soul in his palm,** i.e., one must submit his entire soul with sincerity in his outstretched hands as he prays, **as it is stated: “Let us lift up our heart with our hands”** (Lamentations 3:41). The Gemara raises an objection: **Is that so? But Shmuel** once **established for himself an interpreter** to teach in public, **and interpreted homiletically** the verse: **“But they beguiled Him with their mouth and lied to Him with their tongue, for their heart was not steadfast with Him, neither were they faithful to His covenant”** (Psalms 78:36–37), **and nevertheless** the psalm continues: **“But He, being full of compassion, forgives iniquity,** and does not destroy” (Psalms 78:38). This indicates that all prayers are accepted, even if they lack sincerity.


###### Taanit 8a:13
[Taanit 8a:13](https://torahapp.org/share/book/Taanit/r/8a:13)

לָא קַשְׁיָא: כָּאן בְּיָחִיד, כָּאן בְּצִבּוּר.

**William Davidson Edition - English:**
The Gemara responds: This is **not difficult,** as **here** Rabbi Ami is referring **to an individual** who prays without sincerity and consequently his prayer goes unheard, whereas **there** Shmuel is saying that when one prays **with** the **community,** even if his prayers are deficient, they are accepted in the merit of the congregation.


###### Taanit 8a:14
[Taanit 8a:14](https://torahapp.org/share/book/Taanit/r/8a:14)

אָמַר רַבִּי אַמֵּי: אֵין גְּשָׁמִים יוֹרְדִין אֶלָּא בִּשְׁבִיל בַּעֲלֵי אֲמָנָה, שֶׁנֶּאֱמַר: ״אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף״.

**William Davidson Edition - English:**
**Rabbi Ami** further **said: Rain falls only due to faithful people, as it is stated: “Truth springs out of the earth, and righteousness has looked down from heaven”** (Psalms 85:12). When “truth springs out of the earth,” i.e., if people are faithful, they will find that “righteousness,” in the form of rain “has looked down from heaven.”


###### Taanit 8a:15
[Taanit 8a:15](https://torahapp.org/share/book/Taanit/r/8a:15)

וְאָמַר רַבִּי אַמֵּי: בֹּא וּרְאֵה כַּמָּה גְּדוֹלִים בַּעֲלֵי אֲמָנָה, מִנַּיִין — מֵחוּלְדָּה וּבוֹר. וּמָה הַמַּאֲמִין בְּחוּלְדָּה וּבוֹר — כָּךְ, הַמַּאֲמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא — עַל אַחַת כַּמָּה וְכַמָּה.

**William Davidson Edition - English:**
**And Rabbi Ami said: Come and see how great** the **faithful people are,** and how God assists them. **From where** is it derived? **From** the story of the **marten [*ḥulda*] and** the **pit.** Once a young man saved a girl who had fallen into a pit. After rescuing her they swore to remain faithful to each other, and they declared the pit and a passing marten their witnesses. As time went by the young man forgot his vow and married another woman. They had two children, both of whom died tragically, one by falling into a pit and the other when he was bitten by a marten. Their unusual deaths led the young man to realize his error and he returned to the first woman. **And if this** is the outcome for one **who believes in** signs from **a pit and a marten, all the more so** for **one who has faith in the Holy One, Blessed be He.**


###### Taanit 8a:16
[Taanit 8a:16](https://torahapp.org/share/book/Taanit/r/8a:16)

אָמַר רַבִּי יוֹחָנָן: כׇּל הַמַּצְדִּיק אֶת עַצְמוֹ מִלְּמַטָּה — מַצְדִּיקִין עָלָיו הַדִּין מִלְּמַעְלָה, שֶׁנֶּאֱמַר: ״אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף״. רַבִּי חִיָּיא בַּר אָבִין אָמַר רַב הוּנָא, מֵהָכָא: ״וּכְיִרְאָתְךָ עֶבְרָתֶךָ״.

**William Davidson Edition - English:**
§ **Rabbi Yoḥanan said: Whoever is exacting with himself,** by striving to act righteously in every way on earth **below, he is judged in an exact manner** in Heaven **above,** in order to improve him further still, **as it is stated: “Truth springs out of the earth, and righteousness has looked down from heaven”** (Psalms 85:12). **Rabbi Ḥiyya bar Avin said** that **Rav Huna said** that this idea is derived **from here: “And Your wrath is according to the fear that is due to You”** (Psalms 90:11). The level of God’s wrath correlates with the offender’s fear of God.


###### Taanit 8a:17
[Taanit 8a:17](https://torahapp.org/share/book/Taanit/r/8a:17)

רֵישׁ לָקִישׁ אָמַר מֵהָכָא: ״פָּגַעְתָּ אֶת שָׂשׂ וְעֹשֵׂה צֶדֶק בִּדְרָכֶיךָ יִזְכְּרוּךָ הֵן אַתָּה קָצַפְתָּ וַנֶּחֱטָא בָּהֶם עוֹלָם וְנִוָּשֵׁעַ״. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הַשָּׂמֵחַ בְּיִסּוּרִין שֶׁבָּאִין עָלָיו — מֵבִיא יְשׁוּעָה לָעוֹלָם, שֶׁנֶּאֱמַר: ״בָּהֶם עוֹלָם וְנִוָּשֵׁעַ״.

**William Davidson Edition - English:**
**Reish Lakish said** that this principle is derived **from here: “You took him away who joyfully performed righteousness, those who remembered You in Your ways, behold You were wroth, and we sinned, upon them have we stayed of old, that we might be saved”** (Isaiah 64:4). This verse also teaches that God displays wrath specifically due to the transgressions of those who are accustomed to acting righteously. **Rabbi Yehoshua ben Levi said** concerning the same verse: **Whoever is joyful in** the **suffering** that comes upon him **brings salvation to the world [*olam*], as it is stated: “Upon them have we stayed of old [*olam*], that we might be saved.”**


###### Taanit 8a:18
[Taanit 8a:18](https://torahapp.org/share/book/Taanit/r/8a:18)

אָמַר רֵישׁ לָקִישׁ, מַאי דִּכְתִיב: ״וְעָצַר אֶת הַשָּׁמַיִם״, בְּשָׁעָה שֶׁהַשָּׁמַיִם נֶעֱצָרִין מִלְּהוֹרִיד טַל וּמָטָר — דּוֹמֶה לְאִשָּׁה שֶׁמְּחַבֶּלֶת וְאֵינָהּ יוֹלֶדֶת. וְהַיְינוּ דְּאָמַר רֵישׁ לָקִישׁ מִשּׁוּם בַּר קַפָּרָא: נֶאֶמְרָה עֲצִירָה בִּגְשָׁמִים וְנֶאֶמְרָה עֲצִירָה בְּאִשָּׁה,

**William Davidson Edition - English:**
§ Returning to the topic of rain, **Reish Lakish said: What is** the meaning of that **which is written: “And He will close up the heavens”** (Deuteronomy 11:17)? This verse teaches that **when the heavens are closed up from bringing down dew and rain,** this is **similar to a woman who has the pangs of labor and** yet **does not give birth,** as the heavens themselves suffer from their inability to bring down rain and dew. **And this is what Reish Lakish said in the name of bar Kappara: Closing up is stated with regard to rains, and closing up is** likewise **stated with regard to a woman.**