In this daf, we find ourselves learning about the deep connection between a Yid's internal state and the physical bracha of rain that Hashem sends down to the world. The Gemara begins with a beautiful and encouraging discussion on the proper way to approach our learning, teaching us how a student must prepare his Mishna before entering the shiur, and how a rebbe must show a warm, welcoming countenance to his talmidim so that the Torah can be absorbed with joy and clarity.
From there, the Gemara transitions back to the sugya of rain, explaining that when the heavens are closed up like copper, it is a sign that the generation is lacking in those who whisper heartfelt, quiet tefillos. We learn the proper path of teshuvah and tefillah in times of drought, including the need to seek out the most pious tzaddik of the generation to intercede on our behalf, and the vital importance of approaching Hashem with complete sincerity and humility.
שֶׁתַּלְמוּדוֹ קָשֶׁה עָלָיו כַּבַּרְזֶל — בִּשְׁבִיל מִשְׁנָתוֹ שֶׁאֵינָהּ סְדוּרָה עָלָיו,
A student whose studies are as hard for him as iron, this is due to his Mishnah which is not organized for him,
שֶׁנֶּאֱמַר: ״וְהוּא לֹא פָנִים קִלְקַל״.
as it is stated in the pasuk: "And he did not whet the edge," meaning he did not organize the face of his Mishnah.
מַאי תַּקַּנְתֵּיהּ — יַרְבֶּה בִּישִׁיבָה,
What is his remedy? He must increase his time in sitting and reviewing,
שֶׁנֶּאֱמַר: ״וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הַכְשֵׁיר חׇכְמָה״.
as it is stated: "Then must he increase strength, but wisdom is profitable to direct."
כׇּל שֶׁכֵּן אִם מִשְׁנָתוֹ סְדוּרָה לוֹ מֵעִיקָּרָא.
And all the more so will he succeed if his Mishnah is organized for him from the beginning.
כִּי הָא דְּרֵישׁ לָקִישׁ הֲוָה מְסַדַּר מַתְנִיתֵיהּ אַרְבְּעִין זִמְנִין, כְּנֶגֶד אַרְבָּעִים יוֹם שֶׁנִּיתְּנָה תּוֹרָה, וְעָיֵיל לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן.
This is like this practice of Reish Lakish, who would review his Mishnah forty times, corresponding to the forty days in which the Torah was given at Sinai, and only then would he go before Rabbi Yochanan to study.
רַב אַדָּא בַּר אַהֲבָה מְסַדַּר מַתְנִיתֵיהּ עֶשְׂרִין וְאַרְבַּע זִמְנִין, כְּנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, וְעָיֵיל לְקַמֵּיהּ דְּרָבָא.
Similarly, Rav Adda bar Ahava would review his Mishnah twenty-four times, corresponding to the twenty-four books of Torah, Prophets, and Writings, and only then would he go before Rava.
רָבָא אָמַר: אִם רָאִיתָ תַּלְמִיד שֶׁתַּלְמוּדוֹ קָשֶׁה עָלָיו כַּבַּרְזֶל — בִּשְׁבִיל רַבּוֹ שֶׁאֵינוֹ מַסְבִּיר לוֹ פָּנִים,
Rava said: If you see a student whose studies are as hard for him as iron, this is due to his teacher who does not show him a friendly countenance,
שֶׁנֶּאֱמַר: ״וְהוּא לֹא פָנִים קִלְקַל״.
as it is stated: "And he did not whet the edge," which can be read as "he did not show a friendly face."
מַאי תַּקַּנְתֵּיהּ — יַרְבֶּה עָלָיו רֵעִים,
What is his remedy? He must increase the number of friends to intercede for him with the teacher,
שֶׁנֶּאֱמַר: ״וַחֲיָלִים יְגַבֵּר וְיִתְרוֹן הַכְשֵׁיר חׇכְמָה״.
as it is stated: "Then must he increase strength [chayalim, which can mean colleagues], but wisdom is profitable to direct."
כׇּל שֶׁכֵּן אִם הוּכְשְׁרוּ מַעֲשָׂיו בִּפְנֵי רַבּוֹ מֵעִיקָּרָא.
And all the more so would he be spared this if his deeds were proper before his teacher from the beginning.
וְאָמַר רַבִּי אַמֵּי, מַאי דִּכְתִיב: ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״,
And Rabbi Ami said: What is the meaning of that which is written: "If the serpent bites before it is charmed, then the charmer has no advantage"?
אִם רָאִיתָ דּוֹר שֶׁהַשָּׁמַיִם מִשְׁתַּכִּין כִּנְחֹשֶׁת מִלְּהוֹרִיד טַל וּמָטָר — בִּשְׁבִיל לוֹחֲשֵׁי לְחִישׁוֹת שֶׁאֵין בַּדּוֹר.
If you see a generation for whom the heavens are closed up like copper from bringing down dew and rain, this is due to the lack of those who whisper quiet prayers who are not present in the generation.
מַאי תַּקָּנָתָן — יֵלְכוּ אֵצֶל מִי שֶׁיּוֹדֵעַ לִלְחוֹשׁ,
What is their remedy? They should go to one who knows how to whisper prayers,
דִּכְתִיב: ״יַגִּיד עָלָיו רֵעוֹ״,
as it is written: "Its noise tells concerning it."
״וְאֵין יתְרוֹן לְבַעַל הַלָּשׁוֹן״. וּמִי שֶׁאֶפְשָׁר לוֹ לִלְחוֹשׁ וְאֵינוֹ לוֹחֵשׁ, מָה הֲנָאָה יֵשׁ לוֹ?
And as for the phrase "then the charmer has no advantage," this means: And one for whom it is possible to whisper prayers and yet does not whisper them, what benefit does he have from his ability?
וְאִם לָחַשׁ וְלֹא נַעֲנָה, מַאי תַּקַּנְתֵּיהּ?
And if he whispered prayers and was not answered, what is his remedy?
יֵלֵךְ אֵצֶל חָסִיד שֶׁבַּדּוֹר, וְיַרְבֶּה עָלָיו בִּתְפִלָּה,
He should go to the most pious individual of the generation, and he will increase prayers on his behalf,
שֶׁנֶּאֱמַר: ״וַיְצַו עָלֶיהָ בְּמַפְגִּיעַ״,
as it is stated: "And He has commanded it due to imploring,"
וְאֵין פְּגִיעָה אֶלָּא תְּפִילָּה, שֶׁנֶּאֱמַר: ״וְאַתָּה אַל תִּתְפַּלֵּל בְּעַד הָעָם הַזֶּה וְאַל תִּשָּׂא בַעֲדָם רִנָּה וּתְפִלָּה וְאַל תִּפְגַּע בִּי״.
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."
וְאִם לָחַשׁ וְעָלְתָה בְּיָדוֹ, וּמֵגִיס דַּעְתּוֹ עָלָיו — מֵבִיא אַף לָעוֹלָם, שֶׁנֶּאֱמַר: ״מִקְנֶה אַף עַל עוֹלֶה״.
And if he whispered prayers and it was successful for him, and he becomes prideful as a result, he brings anger upon the world, as it is stated: "Anger is acquired by one who raises his pride."
רָבָא אָמַר: שְׁנֵי תַּלְמִידֵי חֲכָמִים שֶׁיּוֹשְׁבִין בְּעִיר אַחַת וְאֵין נוֹחִין זֶה לָזֶה בַּהֲלָכָה — מִתְקַנְּאִין בָּאַף וּמַעֲלִין אוֹתוֹ, שֶׁנֶּאֱמַר: ״מִקְנֶה אַף עַל עוֹלֶה״.
Rava said: If two Torah scholars live in one city and are not pleasant with one another in halacha, they arouse anger and cause it to rise up, as it is stated: "Anger is acquired by one who raises his pride."
אָמַר רֵישׁ לָקִישׁ, מַאי דִּכְתִיב: ״אִם יִשֹּׁךְ הַנָּחָשׁ בְּלוֹא לָחַשׁ וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״,
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"?
לְעָתִיד לָבוֹא מִתְקַבְּצוֹת וּבָאוֹת כׇּל הַחַיּוֹת אֵצֶל הַנָּחָשׁ, וְאוֹמְרִים לוֹ: אֲרִי דּוֹרֵס וְאוֹכֵל, זְאֵב טוֹרֵף וְאוֹכֵל, אַתָּה מָה הֲנָאָה יֵשׁ לְךָ?
In the future, all the animals will gather and come to the snake and say to him: "A lion mauls and eats, a wolf tears and eats, but you, what pleasure do you have when you bite?"
אֹמֵר לָהֶם: ״וְאֵין יִתְרוֹן לְבַעַל הַלָּשׁוֹן״.
He will say to them: "And the master of the tongue has no advantage," referring to the slanderer who speaks lashon hara and gets no physical pleasure.
אָמַר רַבִּי אַמֵּי: אֵין תְּפִלָּתוֹ שֶׁל אָדָם נִשְׁמַעַת אֶלָּא אִם כֵּן מֵשִׂים נַפְשׁוֹ בְּכַפּוֹ, שֶׁנֶּאֱמַר: ״נִשָּׂא לְבָבֵנוּ אֶל כַּפָּיִם״,
Rabbi Ami said: A person's prayer is heard only if he places his soul in his palm, as it is stated: "Let us lift up our heart with our hands."
אִינִי?! וְהָא אוֹקֵים שְׁמוּאֵל אָמוֹרָא עֲלֵיהּ וּדְרַשׁ: ״וַיְפַתּוּהוּ בְּפִיהֶם וּבִלְשׁוֹנָם יְכַזְּבוּ לוֹ וְלִבָּם לֹא נָכוֹן עִמּוֹ וְלֹא נֶאֶמְנוּ בִּבְרִיתוֹ״,
Is that so?! But Shmuel once established an interpreter for himself and expounded: "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,"
וְאַף עַל פִּי כֵן — ״וְהוּא רַחוּם יְכַפֵּר עָוֹן וְגוֹ׳״!
and nevertheless the pasuk says: "But He, being full of compassion, forgives iniquity, etc."!
לָא קַשְׁיָא: כָּאן בְּיָחִיד, כָּאן בְּצִבּוּר.
This is not difficult: Here Rabbi Ami is referring to an individual praying alone, whereas there Shmuel is referring to the community.
אָמַר רַבִּי אַמֵּי: אֵין גְּשָׁמִים יוֹרְדִין אֶלָּא בִּשְׁבִיל בַּעֲלֵי אֲמָנָה, שֶׁנֶּאֱמַר: ״אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף״.
Rabbi Ami 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."
וְאָמַר רַבִּי אַמֵּי: בֹּא וּרְאֵה כַּמָּה גְּדוֹלִים בַּעֲלֵי אֲמָנָה, מִנַּיִין — מֵחוּלְדָּה וּבוֹר.
And Rabbi Ami said: Come and see how great are faithful people. From where is this derived? From the story of the marten and the pit.
וּמָה הַמַּאֲמִין בְּחוּלְדָּה וּבוֹר — כָּךְ, הַמַּאֲמִין בְּהַקָּדוֹשׁ בָּרוּךְ הוּא — עַל אַחַת כַּמָּה וְכַמָּה.
And if one who trusts in a marten and a pit is rewarded so, one who trusts in the Holy One, Blessed be He, all the more so!
אָמַר רַבִּי יוֹחָנָן: כׇּל הַמַּצְדִּיק אֶת עַצְמוֹ מִלְּמַטָּה — מַצְדִּיקִין עָלָיו הַדִּין מִלְּמַעְלָה, שֶׁנֶּאֱמַר: ״אֱמֶת מֵאֶרֶץ תִּצְמָח וְצֶדֶק מִשָּׁמַיִם נִשְׁקָף״.
Rabbi Yochanan said: Whoever justifies himself below, they justify the judgment upon him from above, as it is stated: "Truth springs out of the earth, and righteousness has looked down from heaven."
רַבִּי חִיָּיא בַּר אָבִין אָמַר רַב הוּנָא, מֵהָכָא: ״וּכְיִרְאָתְךָ עֶבְרָתֶךָ״.
Rabbi Chiyya bar Avin said in the name of Rav Huna: It is derived from here: "And according to Your fear, so is Your wrath."
רֵישׁ לָקִישׁ אָמַר מֵהָכָא: ״פָּגַעְתָּ אֶת שָׂשׂ וְעֹשֵׂה צֶדֶק בִּדְרָכֶיךָ יִזְכְּרוּךָ הֵן אַתָּה קָצַפְתָּ וַנֶּחֱטָא בָּהֶם עוֹלָם וְנִוָּשֵׁעַ״.
Reish Lakish said: It is derived from here: "You meet him who rejoices and works righteousness, those who remember You in Your ways; behold, You were angry, and we sinned; in them is continuity, and we shall be saved."
אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי: כׇּל הַשָּׂמֵחַ בְּיִסּוּרִין שֶׁבָּאִין עָלָיו — מֵבִיא יְשׁוּעָה לָעוֹלָם, שֶׁנֶּאֱמַר: ״בָּהֶם עוֹלָם וְנִוָּשֵׁעַ״.
Rabbi Yehoshua ben Levi said: Whoever rejoices in the sufferings that come upon him brings salvation to the world, as it is stated: "In them is continuity, and we shall be saved."
אָמַר רֵישׁ לָקִישׁ, מַאי דִּכְתִיב: ״וְעָצַר אֶת הַשָּׁמַיִם״,
Reish Lakish said: What is the meaning of that which is written: "And He will shut up the heavens"?
בְּשָׁעָה שֶׁהַשָּׁמַיִם נֶעֱצָרִין מִלְּהוֹרִיד טַל וּמָטָר — דּוֹמֶה לְאִשָּׁה שֶׁמְּחַבֶּלֶת וְאֵינָהּ יוֹלֶדֶת.
At the time when the heavens are shut up from bringing down dew and rain, it is comparable to a woman who is in labor and does not give birth.
וְהַיְינוּ דְּאָמַר רֵישׁ לָקִישׁ מִשּׁוּם בַּר קַפָּרָא: נֶאֶמְרָה עֲצִירָה בִּגְשָׁמִים וְנֶאֶמְרָה עֲצִירָה בְּאִשָּׁה,
And this is what Reish Lakish said in the name of Bar Kappara: "Shutting up" is stated regarding rain, and "shutting up" is stated regarding a woman.
נֶאֶמְרָה עֲצִירָה בְּאִשָּׁה, שֶׁנֶּאֱמַר: ״כִּי עָצֹר עָצַר ה׳ בְּעַד כׇּל רֶחֶם״, וְנֶאֶמְרָה עֲצִירָה בִּגְשָׁמִים, דִּכְתִיב: ״וְעָצַר אֶת הַשָּׁמַיִם״.
"Shutting up" is stated regarding a woman, as it is stated: "For Hashem had fast closed up every womb," and "shutting up" is stated regarding rain, as it is written: "And He will shut up the heavens."
נֶאֱמַר לֵידָה בְּאִשָּׁה וְנֶאֱמַר לֵידָה בִּגְשָׁמִים,
"Birth" is stated regarding a woman, and "birth" is stated regarding rain.
נֶאֱמַר לֵידָה בְּאִשָּׁה, דִּכְתִיב: ״וַתַּהַר וַתֵּלֶד בֵּן״, וְנֶאֱמַר לֵידָה בִּגְשָׁמִים, דִּכְתִיב: ״וְהוֹלִידָהּ וְהִצְמִיחָהּ״.
"Birth" is stated regarding a woman, as it is written: "And she conceived and bore a son," and "birth" is stated regarding rain, as it is written: "And make it bring forth and bud."
נֶאֱמַר פְּקִידָה בְּאִשָּׁה, וְנֶאֱמַר פְּקִידָה בִּגְשָׁמִים.
"Remembering" is stated regarding a woman, and "remembering" is stated regarding rain.
נֶאֱמַר פְּקִידָה בְּאִשָּׁה, דִּכְתִיב: ״וַה׳ פָּקַד אֶת שָׂרָה״, וְנֶאֱמַר פְּקִידָה בִּגְשָׁמִים, דִּכְתִיב: ״פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה פֶּלֶג אֱלֹהִים מָלֵא מָיִם״.
"Remembering" is stated regarding a woman, as it is written: "And Hashem remembered Sarah," and "remembering" is stated regarding rain, as it is written: "You have remembered the earth and watered her, greatly enriching her with the river of G-d full of water."
מַאי ״פֶּלֶג אֱלֹהִים מָלֵא מַיִם״?
What is the meaning of "the river of G-d full of water"?
תָּנָא: כְּמִין קוּבָּה יֵשׁ בָּרָקִיעַ, שֶׁמִּמֶּנָּה גְּשָׁמִים יוֹצְאִין.
A Tanna taught: There is a kind of chamber in the heavens from which the rains emerge.
אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי, מַאי דִּכְתִיב: ״אִם לְשֵׁבֶט אִם לְאַרְצוֹ אִם לְחֶסֶד יַמְצִאֵהוּ״.
Rabbi Shmuel bar Nachmani said: What is the meaning of that which is written: "Whether for correction, or for His land, or for mercy, He causes it to come"?
״אִם לְשֵׁבֶט״ — בְּהָרִים וּבִגְבָעוֹת, ״אִם לְחֶסֶד יַמְצִאֵהוּ לְאַרְצוֹ״ — בְּשָׂדוֹת וּבִכְרָמִים.
"Whether for correction" means rain falling on mountains and hills where it is not needed; "or for mercy, He causes it to come for His land" means falling on fields and vineyards.
״אִם לְשֵׁבֶט״ — לְאִילָנוֹת, ״אִם לְאַרְצוֹ״ — לִזְרָעִים, ״אִם לְחֶסֶד יַמְצִאֵהוּ״ — בּוֹרוֹת שִׁיחִין וּמְעָרוֹת.
Alternatively: "Whether for correction" is for trees; "or for His land" is for seeds; "or for mercy, He causes it to come" is for filling pits, ditches, and caves.
בִּימֵי רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי הֲוָה כַּפְנָא וּמוֹתָנָא, אָמְרִי: הֵיכִי נַעֲבֵיד? נִיבְעֵי רַחֲמֵי אַתַּרְתֵּי — לָא אֶפְשָׁר.
In the days of Rabbi Shmuel bar Nachmani there was famine and pestilence. They said: "What shall we do? To pray for mercy for both is not possible because we do not pray for two things at once."
אֶלָּא לִיבְעֵי רַחֲמֵי אַמוֹתָנָא, וְכַפְנָא נִיסְבּוֹל.
"Rather, let us pray for mercy for the pestilence, and we will endure the famine."
אֲמַר לְהוּ רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי: נִיבְעֵי רַחֲמֵי אַכַּפְנָא, דְּכִי יָהֵיב רַחֲמָנָא שׂוּבְעָא — לְחַיֵּי הוּא דְּיָהֵיב,
Rabbi Shmuel bar Nachmani said to them: "Let us pray for mercy for the famine, because when the Merciful One gives plenty, He gives it for life, and the pestilence will also cease,"
דִּכְתִיב: ״פּוֹתֵחַ אֶת יָדֶךָ וּמַשְׂבִּיעַ לְכׇל חַי רָצוֹן״.
as it is written: "You open Your hand and satisfy the desire of every living thing."
וּמְנָלַן דְּלָא מְצַלִּינַן אַתַּרְתֵּי — דִּכְתִיב: ״וַנָּצוּמָה וַנְּבַקְשָׁה מֵאֱלֹהֵינוּ עַל זֹאת״, מִכְּלָל דְּאִיכָּא אַחֲרִיתִי.
And from where do we know that we do not pray for two things? As it is written: "So we fasted and besought our G-d for this," implying that there was another trouble for which they did not pray.
בְּמַעְרְבָא אָמְרִי מִשְּׁמֵיהּ דְּרַבִּי חַגַּי מֵהָכָא: ״וְרַחֲמִין לְמִבְעֵא מִן קֳדָם אֱלָהּ שְׁמַיָּא עַל רָזָא דְּנָה״, מִכְּלָל דְּאִיכָּא אַחֲרִיתִי.
In the West (Eretz Yisrael) they said in the name of Rabbi Chaggai that it is derived from here: "That they would desire mercies of the G-d of heaven concerning this secret," implying that there was another matter.
בִּימֵי רַבִּי זֵירָא גְּזוּר שְׁמָדָא, וּגְזוּר דְּלָא לְמֵיתַב בְּתַעֲנִיתָא.
In the days of Rabbi Zeira, the government decreed a persecution, and they decreed that they should not sit in fast.
אֲמַר לְהוּ רַבִּי זֵירָא: נְקַבְּלֵיהּ עִילָּוַון, וּלְכִי בָּטֵיל שְׁמָדָא לֵיתְבֵיה.
Rabbi Zeira said to them: "Let us accept it upon ourselves now to fast, and when the persecution is annulled, we will observe it."
אָמְרִי לֵיה... מְנָא לָךְ הָא?
They said to him: "From where do you derive this?"
אֲמַר לְהוּ, דִּכְתִיב: ״וַיֹּאמֶר אֵלַי אַל תִּירָא דָנִיֵּאל כִּי מִן הַיּוֹם הָרִאשׁוֹן אֲשֶׁר נָתַתָּ אֶת לִבְּךָ לְהָבִין וּלְהִתְעַנּוֹת לִפְנֵי אֱלֹהֶיךָ נִשְׁמְעוּ דְבָרֶיךָ״.
He said to them: As it is written: "Then he said to me: Fear not, Daniel, for from the first day that you did set your heart to understand and to chasten yourself before your G-d, your words were heard."
אָמַר רַבִּי יִצְחָק: אֲפִילּוּ שָׁנִים כִּשְׁנֵי אֵלִיָּהוּ, וְיָרְדוּ גְּשָׁמִים בְּעַרְבֵי שַׁבָּתוֹת — אֵינָן אֶלָּא סִימַן קְלָלָה.
Rabbi Yitzchak said: Even if there are years of drought like the years of Eliyahu, and rain falls on Erev Shabbos, it is nothing but a sign of curse because it disrupts Shabbos preparations.
הַיְינוּ דְּאָמַר רַבָּה בַּר שֵׁילָא: קָשֶׁה יוֹמָא דְמִיטְרָא כְּיוֹמָא דְּדִינָא.
This is what Rabba bar Sheila said: "A rainy day is as difficult as the Day of Judgment."
אָמַר אַמֵּימָר: אִי לָא דִּצְרִיךְ לִבְרִיָּיתָא, בָּעֵינַן רַחֲמֵי וּמְבַטְּלִינַן לֵיהּ.
Amemar said: "Were it not that it is needed for the creatures, we would pray for mercy and abolish it."
וְאָמַר רַבִּי יִצְחָק: שֶׁמֶשׁ בְּשַׁבָּת — צְדָקָה לַעֲנִיִּים, שֶׁנֶּאֱמַר: ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא״.
And Rabbi Yitzchak said: Sunshine on Shabbos is charity to the poor, as it is stated: "But to you who fear My name shall the sun of righteousness arise with healing in its wings."
וְאָמַר רַבִּי יִצְחָק: גָּדוֹל יוֹם הַגְּשָׁמִים, שֶׁאֲפִילּוּ פְּרוּטָה שֶׁבַּכִּיס מִתְבָּרֶכֶת בּוֹ, שֶׁנֶּאֱמַר: ״לָתֵת מְטַר אַרְצְךָ בְּעִתּוֹ וּלְבָרֵךְ אֵת כׇּל מַעֲשֵׂה יָדֶךָ״.
And Rabbi Yitzchak said: Great is the day of rain, for even a prutah in the pocket is blessed on it, as it is stated: "To give the rain of your land in its season, and to bless all the work of your hand."
וְאָמַר רַבִּי יִצְחָק: אֵין הַבְּרָכָה מְצוּיָה אֶלָּא בְּדָבָר הַסָּמוּי מִן הָעַיִן, שֶׁנֶּאֱמַר: ״יְצַו ה׳ אִתְּךָ אֶת הַבְּרָכָה בַּאֲסָמֶיךָ״.
And Rabbi Yitzchak said: Blessing is found only in a thing hidden from the eye, as it is stated: "Hashem shall command the blessing upon you in your storehouses [asamecha, related to samuy, hidden]."
תָּנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: אֵין הַבְּרָכָה מְצוּיָה אֶלָּא בְּדָבָר שֶׁאֵין הָעַיִן שׁוֹלֶטֶת בּוֹ, שֶׁנֶּאֱמַר: ״יְצַו ה׳ אִתְּךָ אֶת הַבְּרָכָה בַּאֲסָמֶיךָ״.
The school of Rabbi Yishmael taught: Blessing is found only in a thing over which the eye has no control, as it is stated: "Hashem shall command the blessing upon you in your storehouses."
תָּנוּ רַבָּנַן: הַנִּכְנָס לָמוֹד אֶת גׇּרְנוֹ, אוֹמֵר: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ שֶׁתִּשְׁלַח בְּרָכָה בְּמַעֲשֵׂה יָדֵנוּ״.
Our Rabbis taught: One who enters to measure his granary says: "May it be Your will, Hashem our G-d, that You send blessing upon the work of our hands."
הִתְחִיל לָמוֹד, אוֹמֵר: ״בָּרוּךְ הַשּׁוֹלֵחַ בְּרָכָה בַּכְּרִי הַזֶּה״.
Once he begins to measure, he says: "Blessed is He Who sends blessing upon this pile."
מָדַד וְאַחַר כָּךְ בֵּירַךְ — הֲרֵי זוֹ תְּפִלַּת שָׁוְא,
If he measured and afterward blessed, behold, this is a vain prayer,
לְפִי שֶׁאֵאין הַבְּרָכָה מְצוּיָה לֹא בְּדָבָר הַשָּׁקוּל, וְלֹא בְּדָבָר הַמָּדוּד, וְלֹא בְּדָבָר הַמָּנוּי, אֶלָּא בְּדָבָר הַסָּמוּי מִן הָעַיִן.
because blessing is not found in a thing weighed, nor in a thing measured, nor in a thing counted, but only in a thing hidden from the eye.
קִבּוּץ, גְּיָיסוֹת, צְדָקָה, מַעֲשֵׂר, פַּרְנָס סִימָן.
Gathering, troops, charity, tithe, leader are a mnemonic for the upcoming statements.
אָמַר רַבִּי יוֹחָנָן: גָּדוֹל יוֹם הַגְּשָׁמִים כְּיוֹם קִבּוּץ גָּלִיּוֹת, שֶׁנֶּאֱמַר: ״שׁוּבָה ה׳ אֶת שְׁבִיתֵנוּ כַּאֲפִיקִים בַּנֶּגֶב״, וְאֵין ״אֲפִיקִים״ אֶלָּא מָטָר, שֶׁנֶּאֱמַר: ״וַיֵּרָאוּ אֲפִקֵי יָם״.
Rabbi Yochanan said: Great is the day of rain like the day of the gathering of the exiles, as it is stated: "Turn our captivity, O Hashem, as the streams in the dry land," and "streams" means nothing other than rain, as it is stated: "And the channels of the sea were seen."
וְאָמַר רַבִּי יוֹחָנָן: גָּדוֹל יוֹם הַגְּשָׁמִים, שֶׁאֲפִילּוּ גְּיָיסוֹת פּוֹסְקוֹת בּוֹ, שֶׁנֶּאֱמַר: ״תְּלָמֶיהָ רַוֵּה נַחֵת גְּדוּדֶיהָ״.
And Rabbi Yochanan said: Great is the day of rain, for even invading troops cease because of it, as it is stated: "Watering her ridges abundantly, settling her ridges [gedudeha, which can mean troops]."
וְאָמַר רַבִּי
And Rabbi Yochanan further said:
The halachic and hashkafic flow of the daf teaches us that when a person's learning is difficult, he must increase his diligence and review his studies multiple times, just as Reish Lakish and Rav Adda bar Ahava would review their learning before entering the shiur. If a community is suffering from a lack of rain, they must seek out those who know how to pray quietly and sincerely; if their tefillos are still not answered, they must go to the most pious individual of the generation to daven for them. The Gemara warns that one who is answered must remain humble, as pride brings anger into the world, just as discord between Torah scholars causes the same. Finally, the Gemara emphasizes that true tefillah requires a person to place his entire soul in his hands with absolute sincerity, though Hashem in His great mercy still forgives and accepts the prayers of the community even when they are lacking.
We often look for shortcuts when things get tough, whether in our learning or in our daily avodah. The Gemara teaches us that when learning feels as heavy and hard as iron, the true remedy is not to look for an easy way out, but to 'increase the time we sit and study.' Reish Lakish would review his learning forty times before even entering the shiur of his rebbe. True connection to Torah and to Hashem is built on the sweat of preparation and the patience of repetition.
This same principle applies to our tefillah and our relationships. When the heavens seem closed like copper, we must seek out those who know how to whisper heartfelt prayers, and we must pray with absolute sincerity, putting our very souls into our hands. And when we do see success in our learning or our prayers, we must guard ourselves from the trap of pride, which only brings anger into the world. Instead, we must remain humble, cooperative with our peers, and dedicated to the quiet, steady work of growth.
Today, choose one piece of Torah or a specific tefillah, and review or say it with extra focus and preparation, rather than rushing through it.