In this daf, we begin with a beautiful, haimish discussion of the nature of rain and its deep spiritual parallels. The Gemara compares a tzurva m'rabanan, a young Torah scholar, to a seed hidden under a clod of earth, showing how his greatness steadily grows. We learn about the intense fire of Torah that burns within a talmid chacham, which can sometimes cause him to show anger or stand as tough as iron, though the Sages remind us that a person must always strive to conduct himself with gentleness and remove anger from his heart.
We then transition into a profound discussion regarding the way we daven and make requests of Hashem. The Gemara brings down the famous teaching of Rabbi Shmuel bar Nachmani about three people who made unreasonable requests of Hashem—Eliezer the servant of Avraham, Shaul HaMelech, and Yiftach—and how Hashem responded to them. This leads into a beautiful explanation of how Klal Yisrael asked for Hashem's presence in a way that resembles rain, and how Hashem lovingly promised to be like the dew, which is always wanted and cherished.
עוּרְפִּילָא — אֲפִילּוּ לְפַרְצִידָא דְּתוּתֵי קָלָא מַהְנְיָא לֵיהּ.
A drizzle is so penetrating that even for a seed that is under a clod of earth, it is beneficial to it, as it reaches everywhere without washing the seed away.
מַאי עוּרְפִּילָא — עוּרוּ פִּילֵי.
The Gemara asks: What is the meaning of the word urpila? The Gemara answers: It is a contraction of the words arise, cracks, meaning it opens up the cracks of the dry earth.
וְאָמַר רָבָא: הַאי צוּרְבָּא מֵרַבָּנַן דָּמֵי לְפַרְצִידָא דְּתוּתֵי קָלָא, דְּכֵיוָן דִּנְבַט — נְבַט.
And Rava said: This young Torah scholar is comparable to a seed that is under a clod of earth; since once he sprouts, he sprouts and continues to grow rapidly, and his greatness becomes apparent to all.
וְאָמַר רָבָא: הַאי צוּרְבָּא מֵרַבָּנַן דְּרָתַח — אוֹרָיְיתָא הוּא דְקָא מַרְתְּחָא לֵיהּ, שֶׁנֶּאֱמַר: ״הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה׳״,
And Rava said: This young Torah scholar who becomes angry, it is not because of a bad disposition, but rather it is the Torah within him that makes him boil with zeal for the truth, as it is stated: "Is not My word like fire? says Hashem."
וְאָמַר רַב אָשֵׁי: כׇּל תַּלְמִיד חָכָם שֶׁאֵינוֹ קָשֶׁה כַּבַּרְזֶל — אֵינוֹ תַּלְמִיד חָכָם, שֶׁנֶּאֱמַר: ״וּכְפַטִּישׁ יְפֹצֵץ סָלַע״.
And Rav Ashi said: Any Torah scholar who is not as hard as iron in standing up for halachic truth is not considered a true Torah scholar, as it is stated in the continuation of that verse: "And like a hammer that shatters a rock."
אֲמַר לֵיהּ רַבִּי אַבָּא לְרַב אָשֵׁי: אַתּוּן, מֵהָתָם מַתְנִיתוּ לַהּ. אֲנַן, מֵהָכָא מַתְנֵינַן לַהּ, דִּכְתִיב: ״אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל״, אַל תִּקְרֵי ״אֲבָנֶיהָ״, אֶלָּא בּוֹנֶיהָ.
Rabbi Abba said to Rav Ashi: You in Babylonia learn it from there, from the verse in Yirmiyahu; but we in Eretz Yisrael learn it from here, as it is written: "A land whose stones are iron." Do not read the word as "its stones" [avaneha], but rather read it as "its builders" [boneha], referring to Torah scholars who build the world.
אָמַר רָבִינָא: אֲפִילּוּ הָכִי, מִיבְּעֵי לֵיהּ לְאִינִישׁ לְמֵילַף נַפְשֵׁיהּ בְּנִיחוּתָא, שֶׁנֶּאֱמַר: ״וְהָסֵר כַּעַס מִלִּבֶּךָ וְגוֹ׳״.
Ravina said: Even so, despite the need to be firm, a person must accustom himself to gentleness, as it is stated: "And remove anger from your heart, and put away evil from your flesh."
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אָמַר רַבִּי יוֹנָתָן: שְׁלֹשָׁה שָׁאֲלוּ שֶׁלֹּא כַּהוֹגֶן, לִשְׁנַיִם הֱשִׁיבוּהוּ כַּהוֹגֶן, לְאֶחָד הֱשִׁיבוּהוּ שֶׁלֹּא כַּהוֹגֶן.
Rabbi Shmuel bar Nachmani said that Rabbi Yonatan said: Three asked of Hashem improperly, making requests that could have had disastrous outcomes; to two of them Hashem responded properly with a favorable outcome, but to one of them Hashem responded improperly, matching the improper nature of his request.
וְאֵלּוּ הֵן: אֱלִיעֶזֶר עֶבֶד אַבְרָהָם, וְשָׁאוּל בֶּן קִישׁ, וְיִפְתָּח הַגִּלְעָדִי.
And these are they: Eliezer, the servant of Avraham; and Shaul, the son of Kish; and Yiftach the Gileadite.
אֱלִיעֶזֶר עֶבֶד אַבְרָהָם — דִּכְתִיב: ״וְהָיָה הַנַּעֲרָה אֲשֶׁר אֹמַר אֵלֶיהָ הַטִּי נָא כַדֵּךְ וְגוֹ׳״, יָכוֹל אֲפִילּוּ חִיגֶּרֶת, אֲפִילּוּ סוֹמָא.
Regarding Eliezer, the servant of Avraham, as it is written: "And let it come to pass, that the maiden to whom I shall say, 'Please let down your pitcher...'" This was improper, for one might think that even if she were lame, or even if she were blind, he would have to take her for Yitzchak.
הֵשִׁיבוּ כַּהוֹגֶן, וְנִזְדַּמְּנָה לוֹ רִבְקָה.
Yet Hashem responded to him properly, and Rivkah was designated for him.
שָׁאוּל בֶּן קִישׁ — דִּכְתִיב: ״וְהָיָה הָאִישׁ אֲשֶׁר יַכֶּנּוּ יַעְשְׁרֶנּוּ הַמֶּלֶךְ עֹשֶׁר גָּדוֹל וְאֶת בִּתּוֹ יִתֶּן לוֹ״, יָכוֹל אֲפִילּוּ עֶבֶד, אֲפִילּוּ מַמְזֵר.
Regarding Shaul, the son of Kish, as it is written: "And it shall be, that the man who kills him, the king will enrich him with great riches, and will give him his daughter." This was improper, for one might think that even if he were a slave, or even if he were a mamzer, Shaul would have to marry his daughter to him.
הֵשִׁיבוּ כַּהוֹגֶן, וְנִזְדַּמֵּן לוֹ דָּוִד.
Yet Hashem responded to him properly, and Dovid was designated for him.
יִפְתַּח הַגִּלְעָדִי — דִּכְתִיב: ״וְהָיָה הַיּוֹצֵא אֲשֶׁר יֵצֵא מִדַּלְתֵי בֵיתִי וְגוֹ׳״, יָכוֹל אֲפִילּוּ דָּבָר טָמֵא.
Regarding Yiftach the Gileadite, as it is written: "Then it shall be, that whatsoever comes forth from the doors of my house... shall be Hashem's, and I will offer it up for a burnt-offering." This was improper, for one might think that even if an unclean animal came out, he would have to offer it.
הֵשִׁיבוּ שֶׁלֹּא כַּהוֹגֶן, נִזְדַּמְּנָה לוֹ בִּתּוֹ.
Therefore, Hashem responded to him improperly, and his daughter was designated for him.
וְהַיְינוּ דְּקָאָמַר לְהוּ נָבִיא לְיִשְׂרָאֵל: ״הַצֳרִי אֵין בְּגִלְעָד אִם רֹפֵא אֵין שָׁם״.
And this is what the prophet said to Israel in rebuke: "Is there no balm in Gilead? Is there no physician there?" Meaning, was Pinchas the Kohen Gadol not in Gilead to annul Yiftach's foolish vow?
וּכְתִיב: ״אֲשֶׁר לֹא צִוִּיתִי וְלֹא דִבַּרְתִּי וְלֹא עָלְתָה עַל לִבִּי״,
And it is written regarding human sacrifice: "Which I commanded not, nor spoke it, neither came it into My mind."
״אֲשֶׁר לֹא צִוֵּיתִי״ — זֶה בְּנוֹ שֶׁל מֵישַׁע מֶלֶךְ מוֹאָב, שֶׁנֶּאֱמַר: ״וַיִּקַּח אֶת בְּנוֹ הַבְּכוֹר אֲשֶׁר יִמְלֹךְ תַּחְתָּיו וַיַּעֲלֵהוּ עֹלָה״;
The Gemara expounds: "Which I commanded not" — this refers to the son of Mesha, king of Moav, as it is stated: "Then he took his eldest son who should have reigned in his stead, and offered him for a burnt-offering."
״וְלֹא דִבַּרְתִּי״ — זֶה יִפְתָּח;
"Nor spoke it" — this refers to Yiftach, who sacrificed his daughter.
״וְלֹא עָלְתָה עַל לִבִּי״ — זֶה יִצְחָק בֶּן אַבְרָהָם.
"Neither came it into My mind" — this refers to Yitzchak, the son of Avraham, whom Hashem never intended to be actually slaughtered, but only bound as a test.
אָמַר רַבִּי בֶּרֶכְיָה: אַף כְּנֶסֶת יִשְׂרָאֵל שָׁאֲלָה שֶׁלֹּא כַּהוֹגֶן, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הֱשִׁיבָהּ כַּהוֹגֶן, שֶׁנֶּאֱמַר: ״וְנֵדְעָה נִרְדְּפָה לָדַעַת אֶת ה׳ כְּשַׁחַר נָכוֹן מֹצָאוֹ וְיָבוֹא כַגֶּשֶׁם לָנוּ״,
Rabbi Berechiah said: Even the Congregation of Israel asked improperly, and the Holy One, Blessed be He, responded to her properly, as it is stated: "And let us know, eagerly strive to know Hashem; His going forth is sure as the morning; and He shall come unto us as the rain." They asked for Hashem's presence to be like rain, which is sometimes inconvenient.
אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא: בִּתִּי, אַתְּ שׁוֹאֶלֶת דָּבָר שֶׁפְּעָמִים מִתְבַּקֵּשׁ וּפְעָמִים אֵינוֹ מִתְבַּקֵּשׁ, אֲבָל אֲנִי אֶהְיֶה לָךְ דָּבָר הַמִּתְבַּקֵּשׁ לְעוֹלָם, שֶׁנֶּאֱמַר: ״אֶהְיֶה כַטַּל לְיִשְׂרָאֵל״.
The Holy One, Blessed be He, said to her: My daughter, you ask for something that is sometimes desired and sometimes not desired; but I will be to you something that is desired always, as it is stated: "I will be as the dew unto Israel."
וְעוֹד שָׁאֲלָה שֶׁלֹּא כַּהוֹגֶן, אָמְרָה לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! ״שִׂימֵנִי כַחוֹתָם עַל לִבֶּךָ כַּחוֹתָם עַל זְרוֹעֶךָ״,
And again she asked improperly, saying before Him: Master of the Universe! "Set me as a seal upon Your heart, as a seal upon Your arm." This is improper because a seal on the heart or arm is sometimes covered by clothing and not visible.
אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא: בִּתִּי, אַתְּ שׁוֹאֶלֶת דָּבָר שֶׁפְּעָמִים נִרְאֶה וּפְעָמִים אֵינוֹ נִרְאֶה, אֲבָל אֲנִי אֶעֱשֶׂה לָךְ דָּבָר שֶׁנִּרְאֶה לְעוֹלָם, שֶׁנֶּאֱמַר: ״הֵן עַל כַּפַּיִם חַקֹּתִיךְ״.
The Holy One, Blessed be He, said to her: My daughter, you ask for something that is sometimes visible and sometimes not visible; but I will make you something that is visible always, as it is stated: "Behold, I have engraved you upon the palms of My hands."
אֵין שׁוֹאֲלִין אֶת הַגְּשָׁמִים כּוּ׳.
The Gemara returns to the Mishnah: We do not ask for rain except near the rainy season, etc.
סַבְרוּהָ: שְׁאֵלָה וְהַזְכָּרָה חֲדָא מִילְּתָא הִיא, מַאן תַּנָּא?
The Sages assumed: Asking for rain in the blessing of the years and mentioning rain in the blessing of the resurrection of the dead are one and the same thing. If so, who is the Tanna of our Mishnah?
אָמַר רָבָא: רַבִּי יְהוֹשֻׁעַ הִיא, דְּאָמַר מִשְּׁעַת הַנָּחָתוֹ.
Rava said: It is in accordance with Rabbi Yehoshua, who said that we mention rain from the time of its cessation on the last day of Succos.
אֲמַר לֵיהּ אַבָּיֵי: אֲפִילּוּ תֵּימָא רַבִּי אֱלִיעֶזֶר — שְׁאֵלָה לְחוּד, וְהַזְכָּרָה לְחוּד.
Abaye said to him: Even if you say the Mishnah is like Rabbi Eliezer, there is no difficulty, because asking is separate and mentioning is separate, and the Mishnah only spoke of asking.
וְאִיכָּא דְאָמְרִי: לֵימָא רַבִּי יְהוֹשֻׁעַ הִיא, דְּאָמַר מִשְּׁעַת הַנָּחָתוֹ?!
And some say the discussion was formulated as follows: Shall we say that our Mishnah is in accordance with Rabbi Yehoshua, who said we begin from the time of its cessation?
אָמַר רָבָא: אֲפִילּוּ תֵּימָא רַבִּי אֱלִיעֶזֶר — שְׁאֵלָה לְחוּד, וְהַזְכָּרָה לְחוּד.
Rava said: Even if you say it is like Rabbi Eliezer, there is no proof, because asking is separate and mentioning is separate.
רַבִּי יְהוּדָה אוֹמֵר: הָעוֹבֵר לִפְנֵי הַתֵּיבָה כּוּ׳.
The Mishnah stated: Rabbi Yehuda says: The one who passes before the Ark on the last day of Yom Tov, etc.
וּרְמִינְהוּ: עַד מָתַי שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבִּי יְהוּדָה אוֹמֵר: עַד שֶׁיַּעֲבוֹר הַפֶּסַח, רַבִּי מֵאִיר אוֹמֵר: עַד שֶׁיַּעֲבוֹר נִיסָן.
And they raised a contradiction from a Braisa: Until when do we ask for rain? Rabbi Yehuda says: Until Pesach passes. Rabbi Meir says: Until Nissan passes. This contradicts Rabbi Yehuda's ruling in our Mishnah that we stop on the first day of Pesach.
אָמַר רַב חִסְדָּא, לָא קַשְׁיָא: כָּאן לִשְׁאוֹל, כָּאן לְהַזְכִּיר.
Rav Chisda said: This is not difficult. Here in the Braisa it refers to asking, whereas there in our Mishnah it refers to mentioning.
מִישְׁאָל — שָׁאֵיל וְאָזֵיל, לְהַזְכִּיר — בְּיוֹם טוֹב הָרִאשׁוֹן פָּסֵיק.
Regarding asking, one continues to ask throughout Pesach; but to mention, on the first day of Yom Tov of Pesach he stops.
אָמַר עוּלָּא: הָא דְּרַב חִסְדָּא קַשְׁיָא כַּחֹמֶץ לַשִּׁנַּיִם וְכֶעָשָׁן לָעֵינָיִם.
Ulla said: This distinction of Rav Chisda is as difficult to accept as vinegar to the teeth and as smoke to the eyes!
וּמָה בִּמְקוֹם שֶׁאֵינוֹ שׁוֹאֵל — מַזְכִּיר, בִּמְקוֹם שֶׁשּׁוֹאֵל, אֵינוֹ דִּין שֶׁיְּהֵא מַזְכִּיר?
For if in a place where one does not ask for rain, such as Shemini Atzeres, he nevertheless mentions it; then in a place where he actually asks for rain, is it not logical that he should mention it?
אֶלָּא אָמַר עוּלָּא: תְּרֵי תַנָּאֵי אַלִּיבָּא דְּרַבִּי יְהוּדָה.
Rather, Ulla said: It is a dispute of two Tannaim according to the opinion of Rabbi Yehuda.
רַב יוֹסֵף אָמַר: מַאי ״עַד שֶׁיַּעֲבוֹר הַפֶּסַח״ — עַד שֶׁיַּעֲבוֹר שְׁלִיחַ צִבּוּר רִאשׁוֹן הַיּוֹרֵד בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח.
Rav Yosef said: What is the meaning of "until Pesach passes" in the Braisa? It means until the first Shliach Tzibbur passes from the Ark, who descends to lead the Shacharis service on the first Yom Tov of Pesach, which is when we stop.
אֲמַר לֵיהּ אַבָּיֵי: שְׁאֵלָה בְּיוֹם טוֹב מִי אִיכָּא?
Abaye said to him: Is there any asking for rain on Yom Tov itself? We do not say the weekday Shemoneh Esrei containing the request for rain on Yom Tov!
אֲמַר לֵיהּ: אִין שׁוֹאֵל מְתוּרְגְּמָן.
Rav Yosef said to him: Yes, the translator asks on behalf of the public during his public discourse.
וְכִי מְתוּרְגְּמָן שׁוֹאֵל דָּבָר שֶׁאֵינוֹ צָרִיךְ לַצִּבּוּר?
Abaye objected: But does a translator ask for something that is not needed by the public? Rain on Pesach is a curse!
אֶלָּא מְחַוַּורְתָּא, כִּדְעוּלָּא.
Rather, the matter is clear as Ulla explained, that it is a dispute of two Tannaim.
רַבָּה אָמַר: מַאי ״עַד שֶׁיַּעֲבוֹר הַפֶּסַח״ — עַד שֶׁיַּעֲבוֹר זְמַן שְׁחִיטַת הַפֶּסַח.
Rabbah said: What is the meaning of "until Pesach passes"? Until the time of the slaughtering of the Pesach offering passes, which is midday on the fourteenth of Nissan.
וְכִתְחִילָּתוֹ כֵּן סוֹפוֹ: מָה תְּחִילָּתוֹ — מַזְכִּיר אַף עַל פִּי שֶׁאֵינוֹ שׁוֹאֵל, אַף סוֹפוֹ — מַזְכִּיר אַף עַל פִּי שֶׁאֵינוֹ שׁוֹאֵל.
And like its beginning, so is its end: Just as at its beginning on Shemini Atzeres, one mentions rain even though he does not ask for it, so too at its end on Pesach, one mentions rain even though he does not ask for it.
אֲמַר לֵיהּ אַבָּיֵי: בִּשְׁלָמָא תְּחִילָּתוֹ מַזְכִּיר — הַזְכָּרָה נָמֵי רִיצּוּי שְׁאֵלָה הִיא, אֶלָּא סוֹפוֹ, מַאי רִיצּוּי שְׁאֵלָה אִיכָּא?
Abaye said to him: Granted at its beginning one mentions it, because mentioning is also a appeasement for the coming asking; but at its end, what appeasement for asking is there, since we will not ask for rain again until Marcheshvan?
אֶלָּא מְחַוַּורְתָּא כִּדְעוּלָּא.
Rather, the matter is clear as Ulla explained.
אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּרַבִּי יְהוּדָה.
Rabbi Assi said that Rabbi Yochanan said: The halacha is in accordance with Rabbi Yehuda.
אֲמַר לֵיהּ רַבִּי זֵירָא לְרַבִּי אַסִּי: וּמִי אָמַר רַבִּי יוֹחָנָן הָכִי? וְהָתְנַן: בִּשְׁלֹשָׁה בְּמַרְחֶשְׁווֹן שׁוֹאֲלִין אֶת הַגְּשָׁמִים, רַבָּן גַּמְלִיאֵל אוֹמֵר: בְּשִׁבְעָה בּוֹ. וְאָמַר רַבִּי אֶלְעָזָר: הֲלָכָה כְּרַבָּן גַּמְלִיאֵל!
Rabbi Zeira said to Rabbi Assi: Did Rabbi Yochanan really say this? But didn't we learn in a Mishnah: On the third of Marcheshvan we ask for rain; Rabban Gamliel says: On the seventh of it. And Rabbi Eleazar said: The halacha is in accordance with Rabban Gamliel! Since Rabbi Yochanan's student ruled like Rabban Gamliel, Rabbi Yochanan must agree.
אֲמַר לֵיהּ: גַּבְרָא אַגַּבְרָא קָא רָמֵית?!
Rabbi Assi said to him: Are you contradicting the statement of one man with the statement of another man? Rabbi Eleazar's ruling does not prove what Rabbi Yochanan held.
אִיבָּעֵית אֵימָא, לָא קַשְׁיָא: כָּאן לִשְׁאוֹל, כָּאן לְהַזְכִּיר.
If you want, say instead: It is not difficult. Here it refers to asking, which begins on the seventh of Marcheshvan, and there it refers to mentioning, which begins on Shemini Atzeres.
וְהָאָמַר רַבִּי יוֹחָנָן: בִּמְקוֹם שֶׁשּׁוֹאֵל מַזְכִּיר!
The Gemara asks: But did Rabbi Yochanan not say: In the place where one asks, he mentions? This implies they must start at the same time.
הָהוּא לְהַפְסָקָה אִיתְּמַר.
The Gemara answers: That was stated regarding the cessation of rain prayers on Pesach, not their beginning.
וְהָאָמַר רַבִּי יוֹחָנָן: הִתְחִיל לְהַזְכִּיר — מַתְחִיל לִשְׁאוֹל, פָּסַק מִלִּשְׁאוֹל — פּוֹסֵק מִלְּהַזְכִּיר.
The Gemara objects: But did Rabbi Yochanan not say: When one begins to mention, he begins to ask; and when he stops asking, he stops mentioning? This clearly links the start of both!
אֶלָּא, לָא קַשְׁיָא: הָא לַן, הָא לְהוּ.
Rather, it is not difficult: This ruling of Rabbi Yehuda is for us in Babylonia, and that ruling of Rabban Gamliel is for them in Eretz Yisrael.
מַאי שְׁנָא לְדִידַן — דְּאִית לַן פֵּירֵי בְּדַבְרָא, לְדִידְהוּ נָמֵי אִית לְהוּ עוֹלֵי רְגָלִים!
The Gemara asks: What is the difference for us? That we have produce in the fields that needs to be gathered, so we delay asking; but for them in Eretz Yisrael, they also have the festival pilgrims who need to return home, which is why they delay!
כִּי קָאָמַר רַבִּי יוֹנָתָן, בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים.
The Gemara answers: When Rabbi Yochanan spoke, it was in a time when the Beis HaMikdash is not standing, so there are no pilgrims, yet Eretz Yisrael still needs rain immediately.
הַשְׁתָּא דְּאָתֵית לְהָכִי — הָא וְהָא לְדִידְהוּ, וְלָא קַשְׁיָא: כָּאן בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּים, כָּאן בִּזְמַן שֶׁאֵין בֵּית הַמִּקְדָּשׁ קַיָּים.
Now that you have arrived at this distinction, we can say that both this and that are for them in Eretz Yisrael, and it is not difficult: Here it is in the time when the Beis HaMikdash is standing, and there it is in the time when the Beis HaMikdash is not standing.
וַאֲנַן דְּאִית לַן תְּרֵי יוֹמֵי, הֵיכִי עָבְדִינַן?
The Gemara asks: And we in the Diaspora, who have two days of Yom Tov at the end of Pesach, how do we act regarding stopping the mention of rain?
אָמַר רַב: מַתְחִיל בְּמוּסָפִין, וּפוֹסֵק בְּמִנְחָה עַרְבִית וְשַׁחֲרִית, וְחוֹזֵר בְּמוּסָפִין.
Rav said: One begins to stop in the Musaf prayer of the first day of Pesach, and stops mentioning in Minchah, Maariv, and Shacharis of the second day, and returns to mentioning in Musaf of the second day because of the doubt of the day.
אֲמַר לְהוּ שְׁמוּאֵל, פּוּקוּ וֶאֱמַרוּ לֵיהּ לְאַבָּא: אַחַר שֶׁעֲשִׂיתוֹ קוֹדֶשׁ תַּעֲשֵׂהוּ חוֹל?
Shmuel said to them: Go out and say to Abba (Rav): After you have made it holy by stopping the mention of rain, will you make it mundane by mentioning it again?
אֶלָּא אָמַר שְׁמוּאֵל: מַתְחִיל בְּמוּסָפִין וּבְמִנְחָה, וּפוֹסֵק עַרְבִית וְשַׁחֲרִית, וְחוֹזֵר וּמַתְחִיל בְּמוּסָפִין.
Rather, Shmuel said: One begins to stop in Musaf and in Minchah, and stops in Maariv and Shacharis, and returns and begins again in Musaf of the second day.
The daf begins by explaining the beneficial nature of drizzle and comparing the growth of a Torah scholar to a sprouting seed. It discusses the temperament of a talmid chacham, explaining that his occasional anger or iron-like firmness stems from the fire of his Torah study, while emphasizing that he must still train himself to act with gentleness. The Gemara then analyzes three historical figures who made improper or risky requests of Hashem: Eliezer and Shaul, who were answered favorably with Rivkah and Dovid respectively, and Yiftach, whose vow led to tragedy because he failed to seek the annulment of his vow. Finally, the Gemara connects this back to the theme of rain, explaining that while Klal Yisrael asked for Hashem's presence to come like rain, which is sometimes unwanted, Hashem responded with the ultimate blessing that He will be like the dew, which is always a source of joy.
In our daf, the Gemara speaks of the intense fire of Torah that burns within a talmid chacham, sometimes making him appear as hard as iron. Yet, Ravina immediately tempers this, teaching that even so, a person must train himself to act with gentleness and remove anger from his heart. We also learn of the danger of speaking rashly, as Jephthah did when he made a careless vow that ended in tragedy.
There is a profound connection here for our daily avodah. When we are passionate about what is right, or when we feel the pressure of life, it is easy to let that inner fire turn into harshness toward others, or to let our speech run ahead of our wisdom. True greatness is not just having the strength of iron, but knowing how to bend that iron into a vessel of gentleness and patience for those around us.
Today, when you feel a surge of impatience or find yourself about to speak sharply to a family member or coworker, pause for three seconds. Take a deep breath, remember Ravina's words to train yourself in gentleness, and speak your next words softly.