In this daf, we are zocheh to learn about the immense greatness of the day of rain, which the Gemara compares to the techiyas hameisim (resurrection of the dead) and the giving of our holy Torah. Hashem sends rain to benefit both the righteous and the wicked alike, showing His boundless chesed. We also learn how the Torah itself is compared to rain and dew, depending on the worthiness of the one learning it.
We then delve into beautiful divrei aggada regarding the proper way a Yid must approach his Torah study. The Gemara warns us about the vital importance of learning Torah lishmah (for its own sake) so that it becomes an elixir of life. We also learn about the necessity of learning with chavrusas and in groups, as Torah is compared to fire and iron, which require companionship to be sharpened and ignited.
נֵימְרִינְהוּ לְתַרְוַיְיהוּ: ״אֵל הַהוֹדָאוֹת״ וְ״רוֹב הַהוֹדָאוֹת״.
The Gemara resolves: We will recite them both, saying: "God of thanksgivings" and "Abundant thanksgivings."
אָמַר רַבִּי אֲבָהוּ: גָּדוֹל יוֹם הַגְּשָׁמִים מִתְּחִיַּית הַמֵּתִים, דְּאִילּוּ תְּחִיַּית הַמֵּתִים — לַצַּדִּיקִים, וְאִילּוּ גְּשָׁמִים — בֵּין לַצַּדִּיקִים בֵּין לָרְשָׁעִים.
Rabbi Abbahu said: The day of rain is greater than the resurrection of the dead, as while the resurrection of the dead benefits only the righteous, rain benefits both the righteous and the wicked.
וּפְלִיגָא דְּרַב יוֹסֵף, דְּאָמַר רַב יוֹסֵף: מִתּוֹךְ שֶׁהִיא שְׁקוּלָה כִּתְחִיַּית הַמֵּתִים — קְבָעוּהָ בִּתְחִיַּית הַמֵּתִים.
The Gemara notes: And this statement of Rabbi Abbahu 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 blessing of the resurrection of the dead in the Shemoneh Esrei.
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״.
Rav Yehuda said: The day of rain is as great as the day on which the Torah was given, as it is stated: "My doctrine shall drop as the rain," and "doctrine" means nothing other than Torah, as it is stated: "For I give you good doctrine; do not forsake My Torah."
רָבָא אָמַר: יוֹתֵר מִיּוֹם שֶׁנִּיתְּנָה בּוֹ תּוֹרָה, שֶׁנֶּאֱמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, מִי נִתְלֶה בְּמִי? הֱוֵי אוֹמֵר: קָטָן נִתְלֶה בַּגָּדוֹל.
Rava said: Rain is even greater than the day on which the Torah was given, as it is stated: "My doctrine shall drop as the rain." Now, which is made dependent upon which? You must say: The lesser is made dependent upon the greater. Since Torah is compared to rain, rain must be greater.
רָבָא רָמֵי, כְּתִיב: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וּכְתִיב: ״תִּזַּל כַּטַּל אִמְרָתִי״!
Rava raised a contradiction: It is written in one part of the verse: "My doctrine shall drop as the rain," which is harsh, and it is written in the next part: "My speech shall distill as the dew," which is gentle!
אִם תַּלְמִיד חָכָם הָגוּן הוּא — כַּטַּל, וְאִם לָאו — עוֹרְפֵהוּ כַּמָּטָר.
He resolved: If the Torah scholar is worthy, the Torah is gentle to him like the dew; but if not, it snaps his neck like the heavy rain.
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״.
It is taught in a baraita that Rabbi Bena'ah would say: Anyone who engages in Torah for its own sake, his Torah study becomes an elixir of life for him, as it is stated: "It is a tree of life to them who lay hold upon it," and it says: "It shall be health to your navel," and it says: "For whoever finds Me finds life."
וְכׇל הָעוֹסֵק בַּתּוֹרָה שֶׁלֹּא לִשְׁמָהּ — נַעֲשֵׂית לוֹ סַם הַמָּוֶת, שֶׁנֶּאֱמַר: ״יַעֲרֹף כַּמָּטָר לִקְחִי״, וְאֵין עֲרִיפָה אֶלָּא הֲרִיגָה, שֶׁנֶּאֱמַר: ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״.
And anyone who engages in Torah not for its own sake, his Torah becomes an elixir of death for him, as it is stated: "My doctrine shall drop as the rain," and "dropping" means nothing other than killing, as it is stated: "And they shall break the heifer's neck there in the valley."
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לֵיתֵי מָר לִיתְנֵי. אֲמַר לֵיהּ: חֲלַשׁ לִבַּאי וְלָא יָכֵילְנָא.
Rabbi Yirmeya said to Rabbi Zeira: Let the Master come and teach us a halakhic discourse. Rabbi Zeira said to him: My heart is weak and I cannot strain myself over halakha.
לֵימָא מָר מִילְּתָא דְּאַגַּדְתָּא, אֲמַר לֵיהּ: הָכִי אָמַר רַבִּי יוֹחָנָן — מַאי דִּכְתִיב: ״כִּי הָאָדָם עֵץ הַשָּׂדֶה״, וְכִי אָדָם עֵץ שָׂדֶה הוּא?
Rabbi Yirmeya said: Let the Master tell us a matter of Aggada instead. Rabbi Zeira said to him: So said Rabbi Yochanan: What is the meaning of that which is written: "For man is a tree of the field"? Is man indeed a tree of the field?
אֶלָּא, מִשּׁוּם דִּכְתִיב: ״כִּי מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, וּכְתִיב: ״אֹתוֹ תַשְׁחִית וְכָרָתָּ״. הָא כֵּיצַד?
Rather, it is because it is written: "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." How can this be?
אִם תַּלְמִיד חָכָם הָגוּן הוּא — ״מִמֶּנּוּ תֹאכֵל וְאֹתוֹ לֹא תִכְרֹת״, וְאִם לָאו — ״אֹתוֹ תַשְׁחִית וְכָרָתָּ״.
If the Torah scholar is worthy, "you may eat of them but you may not cut them down"—learn from him and do not shun him. But if he is not worthy, "them you may destroy and cut down"—shun him and destroy his influence.
אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא, מַאי דִּכְתִיב: ״בַּרְזֶל בְּבַרְזֶל יָחַד״, לוֹמַר לָך: מָה בַּרְזֶל זֶה — אֶחָד מְחַדֵּד אֶת חֲבֵירוֹ, אַף שְׁנֵי תַּלְמִידֵי חֲכָמִים — מְחַדְּדִין זֶה אֶת זֶה בַּהֲלָכָה.
Rabbi Chama son of Rabbi Chanina said: What is the meaning of that which is written: "Iron sharpens iron"? This comes to tell you: Just as with these iron implements, one sharpens the other, so too, two Torah scholars sharpen one another in halakha.
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.
Rabba bar bar Chana said: Why are matters of Torah compared to fire, as it is stated: "Is not My word like fire, says Hashem"? This comes to tell you: Just as fire does not burn alone without other logs, so too, matters of Torah are not retained by a lone scholar studying by himself.
וְהַיְינוּ דְּאָמַר רַבִּי יוֹסֵי בַּר חֲנִינָא, מַאי דִּכְתִיב: ״חֶרֶב אֶל הַבַּדִּים וְנֹאָלוּ״, חֶרֶב עַל שׂוֹנְאֵיהֶן שֶׁל תַּלְמִידֵי חֲכָמִים שֶׁעוֹסְקִין בַּד בְּבַד בַּתּוֹרָה.
And this is what Rabbi Yosei bar Chanina said: What is the meaning of that which is written: "A sword is upon the boasters, and they shall become fools"? This means: There is a sword upon the enemies of Torah scholars—a euphemism for the scholars themselves—who sit alone and study Torah.
וְלֹא עוֹד אֶלָּא שֶׁמִּטַּפְּשִׁין, שֶׁנֶּאֱמַר: ״וְנֹאָלוּ״.
And not only that, but they grow foolish, as it is stated: "And they shall become fools."
וְלֹא עוֹד, אֶלָּא שֶׁחוֹטְאִין. כְּתִיב הָכָא: ״וְנֹאָלוּ״, וּכְתִיב הָתָם: ״אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ״.
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 and for that we have sinned."
וְאִיבָּעֵית אֵימָא — מֵהָכָא: ״נוֹאֲלוּ שָׂרֵי צֹעַן [וְגוֹ׳] הִתְעוּ אֶת מִצְרַיִם״.
And if you wish, say instead that it is derived from here: "The princes of Zoan have become fools... they have caused Egypt to go astray."
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.
Rav Nachman bar Yitzchak said: Why are matters of Torah compared to a tree, as it is stated: "It is a tree of life to them who lay hold upon it"? This comes to tell you: Just as a small piece of wood ignites a large one, so too, minor Torah scholars sharpen great ones.
וְהַיְינוּ דְּאָמַר רַבִּי חֲנִינָא: הַרְבֵּה לָמַדְתִּי מֵרַבּוֹתַי, וּמֵחֲבֵירַי יוֹתֵר מֵרַבּוֹתַי, וּמִתַּלְמִידַי יוֹתֵר מִכּוּלָּן.
And this is what Rabbi Chanina said: I have learned much from my teachers, and from my friends even more than from my teachers, and from my students more than from all of them.
רַבִּי חֲנִינָא בַּר פָּפָּא רָמֵי: כְּתִיב ״לִקְרַאת צָמֵא הֵתָיוּ מָיִם״, וּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״.
Rabbi Chanina bar Pappa raised a contradiction: It is written: "To him who is thirsty bring water," implying the teacher must go to the student, and it is written: "Ho, everyone who thirsts, come for water," implying the student must seek out the teacher!
אִם תַּלְמִיד הָגוּן הוּא — ״לִקְרַאת צָמֵא הֵתָיוּ מַיִם״, וְאִי לָא — ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״.
He resolved: If he is a worthy student, "to him who is thirsty bring water." But if not, "Ho, everyone who thirsts, come for water."
רַבִּי חֲנִינָא בַּר חָמָא רָמֵי: כְּתִיב ״יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״, וּכְתִיב: ״יִהְיוּ לְךָ לְבַדֶּךָ״.
Rabbi Chanina bar Chama raised a contradiction: It is written: "Let your springs be dispersed abroad," and it is written: "Let them be your own."
אִם תַּלְמִיד הָגוּן הוּא — ״יָפוּצוּ מַעְיְנֹתֶיךָ חוּצָה״, וְאִם לָאו — ״יִהְיוּ לְךָ לְבַדֶּךָ״.
He resolved: If he is a worthy student, "let your springs be dispersed abroad." But if not, "let them be your own."
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.
And Rabbi Chanina bar Idi said: Why are matters of Torah compared to water, as it is written: "Ho, everyone who thirsts, come for water"? This comes to tell you: Just as water leaves a high place and flows to a low place, so too, matters of Torah are retained only by one whose mind is humble.
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״,
And Rabbi Oshaya said: Why are matters of Torah compared to these three liquids: to water, to wine, and to milk? As it is written: "Ho, everyone who thirsts, come for water," and it is written: "Come, buy and eat; come, buy wine and milk without money and without price."
לוֹמַר לָךְ: מָה שְׁלֹשָׁה מַשְׁקִין הַלָּלוּ אֵין מִתְקַיְּימִין אֶלָּא בַּפָּחוּת שֶׁבַּכֵּלִים — אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.
This comes to tell you: Just as these three liquids are preserved only in the simplest of vessels like clay pots, and spoil in silver or gold, so too, matters of Torah are retained only by one whose mind is humble.
כְּדַאֲמַרָה לֵיהּ בְּרַתֵּיה דְּקֵיסָר לְרַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָה: אִי חׇכְמָה מְפוֹאָרָה בִּכְלִי מְכוֹעָר!
This is as the daughter of the Emperor said to Rabbi Yehoshua ben Chananya: Woe, magnificent wisdom in an ugly vessel! referring to his plain appearance.
אֲמַר לַהּ: אָבִיךָ רָמֵי חַמְרָא בְּמָנֵי דְפַחְרָא? אֲמַרָה לֵיהּ: אֶלָּא בְּמַאי נִירְמֵי? אֲמַר לַהּ: אַתּוּן דַּחֲשִׁיבִיתוּ, רְמוֹ בְּמָאנֵי דַּהֲבָא וְכַסְפָּא.
He said to her: Does your father store wine in clay vessels? She said to him: But in what else should we store it? He said to her: You who are important, store it in vessels of gold and silver!
אֲזַלָה וַאֲמַרָה לֵיהּ לַאֲבוּהּ רַמְיֵיהּ לְחַמְרָא בְּמָנֵי דַּהֲבָא וְכַסְפָּא, וּתְקֵיף.
She went and told her father, and they stored the wine in vessels of gold and silver, and it turned sour.
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.
They came and told the Emperor. He said to his daughter: Who told you to do this? She said to him: Rabbi Yehoshua ben Chananya. They summoned him. The Emperor said to him: Why did you tell her this? He said to him: Just as she spoke to me, so I spoke to her to demonstrate the point.
וְהָא אִיכָּא שַׁפִּירֵי דִּגְמִירִי! אִי הֲווֹ סְנוּ — טְפֵי הֲווֹ גְּמִירִי.
The Emperor asked: But are there not handsome people who are learned? He replied: If they were plain, they would be even more learned.
דָּבָר אַחֵר: מָה שְׁלֹשָׁה מַשְׁקִין הַלָּלוּ אֵין נִפְסָלִין אֶלָּא בְּהֶיסַּח הַדַּעַת — אַף דִּבְרֵי תוֹרָה אֵין מִשְׁתַּכְחִין אֶלָּא בְּהֶיסַּח הַדַּעַת.
Another explanation: Just as these three liquids are ruined only through inattention, so too, matters of Torah are forgotten only through inattention.
אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: גָּדוֹל יוֹם הַגְּשָׁמִים כְּיוֹם שֶׁנִּבְרְאוּ שָׁמַיִם וָאָרֶץ, שֶׁנֶּאֱמַר: ״הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ צֶדֶק תִּפְתַּח אֶרֶץ וְיִפְרוּ יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי ה׳ בְּרָאתִיו״. ״בְּרָאתִים״ לֹא נֶאֱמַר, אֶלָּא ״בְּרָאתִיו״.
Rabbi Chama son of Rabbi Chanina said: The day of rain is as great as the day on which heaven and earth were created, as it is stated: "Drop down, O heavens, from above, and let the skies pour down righteousness; let the earth open, and let them bring forth salvation, and let righteousness spring up together; I, Hashem, have created it." "I have created them" is not stated, but rather "I have created it"—referring to the rain, which is equated to the entire creation.
אָמַר רַב אוֹשַׁעְיָא: גָּדוֹל יוֹם הַגְּשָׁמִים, שֶׁאֲפִילּוּ יְשׁוּעָה פָּרָה וְרָבָה בּוֹ, שֶׁנֶּאֱמַר: ״תִּפְתַּח אֶרֶץ וְיִפְרוּ יֶשַׁע״.
Rabbi Oshaya said: Great is the day of rain, for even salvation multiplies on it, as it is stated: "Let the earth open, and let them bring forth salvation."
אָמַר רַבִּי תַּנְחוּם בַּר חֲנִילַאי: אֵין הַגְּשָׁמִים יוֹרְדִים אֶלָּא אִם כֵּן נִמְחֲלוּ עֲוֹנוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״רָצִיתָ ה׳ אַרְצֶךָ שַׁבְתָּ שְׁבִית יַעֲקֹב. נָשָׂאתָ עֲוֹן עַמֶּךָ כִּסִּיתָ כׇל חַטָּאתָם סֶלָה״.
Rabbi Tanchum bar Chanilai said: Rain does not fall unless the sins of Israel are forgiven, as it is stated: "Hashem, You have been favorable to Your land; You have turned back the captivity of Yaakov. You have forgiven the iniquity of Your people; You have covered all their sin. Selah."
אֲמַר לֵיהּ זְעֵירִי מִדִּיהֲבַת לְרָבִינָא: אַתּוּן, מֵהָכָא מַתְנִיתוּ לַהּ. אֲנַן, מֵהָכָא מַתְנֵינַן לַהּ: ״וְאַתָּה תִּשְׁמַע הַשָּׁמַיִם וְסָלַחְתָּ לְחַטָּאת וְגוֹ׳״.
Ze'iri of Dihabat said to Ravina: You derive it from here, but we learn it from here: "Then hear You in heaven, and forgive the sin..." and then it says He will send rain.
אָמַר רַבִּי תַּנְחוּם בְּרֵיהּ דְּרַבִּי חִיָּיא אִישׁ כְּפַר עַכּוֹ: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא אִם כֵּן נִתְחַיְּיבוּ שׂוֹנְאֵיהֶן שֶׁל יִשְׂרָאֵל כְּלָיָה, שֶׁנֶּאֱמַר: ״צִיָּה גַם חֹם יִגְזְלוּ מֵימֵי שֶׁלֶג שְׁאוֹל חָטָאוּ״.
Rabbi Tanchum the son of Rabbi Chiyya of Kefar Akko said: Rain is not withheld unless the enemies of Israel—a euphemism for Israel themselves—have become liable to destruction, as it is stated: "Drought and heat consume the snow waters; so does the grave those who have sinned."
אֲמַר לֵיהּ זְעֵירִי מִדִּיהֲבַת לְרָבִינָא: אַתּוּן, מֵהָכָא מַתְנִיתוּ לַהּ. אֲנַן, מֵהָכָא מַתְנֵינַן לַהּ: ״וְעָצַר אֶת הַשָּׁמַיִם וַאֲבַדְתֶּם מְהֵרָה״.
Ze'iri of Dihabat said to Ravina: You derive it from here, but we learn it from here: "And He will shut up the heaven... and you shall perish quickly."
אָמַר רַב חִסְדָּא: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל בִּיטּוּל תְּרוּמוֹת וּמַעַשְׂרוֹת, שֶׁנֶּאֱמַר: ״צִיָּה גַם חֹם יִגְזְלוּ מֵימֵי שֶׁלֶג״.
Rav Chisda said: Rain is not withheld except on account of the neglect of terumos and maasros, as it is stated: "Drought and heat consume the snow waters."
מַאי מַשְׁמַע? תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: בִּשְׁבִיל דְּבָרִים שֶׁצִּוִּיתִי אֶתְכֶם בִּימוֹת הַחַמָּה וְלֹא עֲשִׂיתֶם — יִגָּזְלוּ מִכֶּם מֵימֵי שֶׁלֶג בִּימוֹת הַגְּשָׁמִים.
How is this implied? The school of Rabbi Yishmael taught: On account of the things that I commanded you to do in the summer—harvest tithes—and you did not do them, the snow waters shall be stolen from you in the winter.
אָמַר רַבִּי שִׁמְעוֹן בֶּן פַּזִּי: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל מְסַפְּרֵי לָשׁוֹן הָרָע, שֶׁנֶּאֱמַר: ״רוּחַ צָפוֹן תְּחוֹלֵל גָּשֶׁם וּפָנִים נִזְעָמִים לְשׁוֹן סָתֶר״.
Rabbi Shimon ben Pazzi said: Rain is not withheld except on account of those who speak lashon hara, as it is stated: "The north wind brings forth rain, and an angry countenance, a backbiting tongue."
אָמַר רַב סַלָּא אָמַר רַב הַמְנוּנָא: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל עַזֵּי פָנִים, שֶׁנֶּאֱמַר: ״וַיִּמָּנְעוּ רְבִבִים וּמַלְקוֹשׁ לוֹא הָיָה וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ וְגוֹ׳״.
Rav Salla said in the name of Rav Hamnuna: Rain is not withheld except on account of the brazen-faced, as it is stated: "Therefore the showers have been withheld, and there has been no latter rain; yet you had a harlot's forehead..."
וְאָמַר רַב סַלָּא אָמַר רַב הַמְנוּנָא: כׇּל אָדָם שֶׁיֵּשׁ לוֹ עַזּוּת פָּנִים — סוֹף נִכְשָׁל בַּעֲבֵירָה, שֶׁנֶּאֱמַר: ״וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ״.
And Rav Salla said in the name of Rav Hamnuna: Any person who has brazenness of face will ultimately stumble in sin, as it is stated: "Yet you had a harlot's forehead."
רַב נַחְמָן אָמַר: בְּיָדוּעַ שֶׁנִּכְשַׁל בַּעֲבֵירָה, שֶׁנֶּאֱמַר: ״הָיָה לָךְ״, וְלֹא נֶאֱמַר ״יִהְיֶה לָּךְ״.
Rav Nachman said: It is known that he has already stumbled in sin, as it is stated: "You had," and it is not stated "you will have."
אָמַר רַבָּה בַּר רַב הוּנָא: כׇּל אָדָם שֶׁיֵּשׁ לוֹ עַזּוּת פָּנִים — מוּתָּר לִקְרוֹתוֹ רָשָׁע, שֶׁנֶּאֱמַר: ״הֵעֵז אִישׁ רָשָׁע בְּפָנָיו״.
Rabba bar Rav Huna said: Any person who has brazenness of face, it is permitted to call him wicked, as it is stated: "A wicked man hardens his face."
רַב נַחְמָן בַּר יִצְחָק אָמַר: מוּתָּר לִשְׂנאוֹתוֹ, שֶׁנֶּאֱמַר: ״וְעֹז פָּנָיו יְשֻׁנֶּא״. אַל תִּקְרֵי ״יְשֻׁנֶּא״, אֶלָּא ״יִשָּׂנֵא״.
Rav Nachman bar Yitzchak said: It is permitted to hate him, as it is stated: "And the boldness of his face shall be changed." Do not read "shall be changed [yeshuneh]," but rather "shall be hated [yisanei]."
אָמַר רַב קַטִּינָא: אֵין הַגְּשָׁמִים נֶעֱצָרִין אֶלָּא בִּשְׁבִיל בִּיטּוּל תּוֹרָה, שֶׁנֶּאֱמַר: ״בַּעֲצַלְתַּיִם יִמַּךְ הַמְּקָרֶה״ — בִּשְׁבִיל עַצְלוּת שֶׁהָיָה בְּיִשְׂרָאֵל שֶׁלֹּא עָסְקוּ בַּתּוֹרָה — נַעֲשֶׂה שׂוֹנְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מָ
Rav Kattina said: Rain is not withheld except on account of the neglect of Torah, as it is stated: "By much slothfulness the rafters decay"—on account of the slothfulness that was in Israel, because they did not engage in Torah, the roof of the Holy One, Blessed is He, becomes poor and leaks.
The Gemara begins by discussing the greatness of rain, with Rabbi Abbahu teaching that the day of rain is even greater than techiyas hameisim, while Rav Yosef notes that its blessing is established in the second brachah of the Shemoneh Esrei. Rava and Rav Yehuda debate whether rain is greater than the day the Torah was given. The Gemara then expounds on the nature of Torah study, explaining that learning lishmah brings life, while learning for self-aggrandizement brings the opposite. Through various pesukim, the Sages teach that a worthy scholar is like a fruit tree that must not be destroyed, and that Torah scholars must learn together to sharpen one another, as a lone scholar studying in isolation grows foolish and sins. Finally, Rav Naḥman bar Yitzḥak and Rabbi Ḥanina emphasize how minor scholars and students sharpen and elevate their teachers, just as small pieces of wood ignite a larger log.
The Gemara teaches us a profound truth about how Torah is acquired. We see that Torah is compared to water, which naturally leaves the high places and flows only to the lowest points. This is to show us that the holy words of the Torah cannot endure in someone who holds himself high; they only remain with one who is truly humble and of a lowly spirit. Just like the Emperor's daughter learned that the finest wine spoils in vessels of gold and silver but keeps perfectly in simple clay pots, our own spiritual vessels must be simple and free of pride to hold the sweetness of Hashem's Torah.
Furthermore, we learn that Torah cannot be sustained in isolation. Just as a single log cannot keep a fire burning, and iron only sharpens when rubbed against another piece of iron, a Yid cannot grow in Torah by locking himself away. We need each other. We need to talk, to debate, and to sharpen our understanding with our friends, our teachers, and even those who may know less than us. When we humble ourselves to learn from everyone, our learning becomes a true elixir of life.
Today, make a point to learn at least one halakha or Torah idea with someone else, or ask a friend for their perspective on a Torah concept, approaching the conversation with genuine humility and a desire to learn from them.