Taanit

— If these very people were ugly they would be still more learned.1 Another explanation: Just as these three liquids can become unfit for consumption only through inattention,2 so too the words of the Torah are forgotten only through inattention. R. Hania b. Hanina said: The day when rain falls is as great as the day on which heaven and earth were created, as it is said, Drop down, ye heavens from above, and let the skies pour down righteousness: let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the Lord have created it.3 It is not said, ‘I created them’, but I have created it.4 R. Oshaia said: The day when rain falls is great for on it even salvation springs forth and waxes great, as it is said, ‘Let the earth open, that they may bring forth salvation’. R. Tanhum b. Hanilai said, No rain falls unless the sins of Israel have been forgiven, as it is said, Lord, Thou hast been favourable unto Thy land, Thou hast turned the Captivity of Jacob. Thou hast forgiven the iniquity of Thy people, Thou hast pardoned all their sins. Selah.5 Ze'iri of Dahabath6 said to Rabina: You have learnt it from this verse, but we have learnt from the following verse, Then hear Thou in heaven and forgive the sin etc.7 R. Tanhum the son of R. Hiyya of Kefar Acco8 said: Rain is withheld only when the enemies of Israel9 have merited destruction as it is said, Drought and heat consume the snow waters; so doth the nether world those that have sinned.10 Ze'iri of Dahabath said to Rabina: You have learnt from this verse, but we have learnt it from the following verse, And He will shut up the heaven . . . and ye perish quickly.11 R. Hisda said: Rain is withheld only because of the neglect to bring heave-offerings and tithes, as it is said, Drought and heat12 consume the snow waters. How is this derived from the verse? — In the school of R. Ishmael it was taught: Because you have not performed in the summer the things I have commanded you, you shall be denied snow waters in the winter. R. Simeon b. Pazzi said: Rain is withheld only because of those who talk slander, as it is said, The north wind bringeth forth rain, and a backbiting tongue an angry countenance. 13 R. Salla said in the name of R. Hamnuna: Rain is withheld only because of the insolent, as it is said,Therefore the showers have been withheld, and there hath been no latter rain; yet thou hadst a harlot's forehead etc.14 R. Salla further said in the name of R. Hamnuna: Any man who is insolent stumbles in the end into sin, for it is said, ‘Thou hadst a harlot's forehead’. R. Nahman said: It is evident that he [actually] stumbled into sin, for it is said ‘Thou hadst’ and not, ‘thou wilt have’. Rabbah the son of R. Huna said: It is permissible to call ‘wicked’ any one who is insolent, as it is said, A wicked man hardeneth his face.15 R. Nahman the son of R. Isaac said: One may even hate him, as it is said, And the boldness of his face is changed.16 Do not read yeshuneh [changed] but yesuneh [hated]. R. Kaltina said: Rain is withheld only because of the neglect of the Torah , as it is said, By slothfulness the rafters sank in [yimak].17 Because of the sloth displayed by Israel in not occupying themselves with the Torah the enemy of the Holy One, blessed be He,18 becomes Poor. Mak, actually means, poor, as it is said, But if he be too poor [mak] for thy valuation.19 Mekoreh actually denotes God, as it is said, Who layest [ha-mekoreh] the beams of Thine upper chambers in the waters.20 R. Joseph derived it from the following verse, And how men see not the light which is bright in the skies; but the wind passeth and cleanseth them.21 And ‘light’ surely means Torah, as it is said, For the commandment is a lamp and the teaching [Torah] is light.22 ‘Which is bright in the skies’: [With reference to this] it was taught In the school of R. Ishmael: Even when the heavens are full of white spotted clouds ready to cause dew and rain to fall a wind passes and cleanses them . 23 R. Ammi said: Rain is withheld only because of the sin of violent robbery, as it is said, He covereth His hands with the lightning;24 that is to say, for the sin [of violent robbery committed by] their hands He covereth the light. And ‘hands’ surely signifies, violent robbery, as it is said, And from the violence that is in their hands,25 and ‘light’ Surely [stands for] rain, as it is said, He spreadeth abroad the cloud of His lightning.26 What is then his remedy? — Let a man make many prayers, as it is said, And giveth it a charge that it strike the mark [be-mafgi'ah],27 and pegi'ah is prayer, as it is said, Therefore pray not thou for this people . . . neither make intercession [tifga’] to me.28 R. Ammi further said: What is the meaning of the verse, If the iron be blunt, and one do not whet the edge?29 If you see the sky hard as iron so that neither dew nor rain fall, this is to be attributed to the deeds of the generation which are corrupt, as it is said, And one do not whet the edge. What then shall be their remedy? Let them make many prayers [for mercy], as it is said, Then must he put to more strength; but wisdom is profitable to direct.30 [The latter words indicate,] how much more [efficacious their prayer would prove] if their deeds had originally been righteous. 31 Resh Lakish said: If you see a student completion of the harvest heave-offerings tithes have to be brought. the rain. (withholds rain).] then his remedy? . . . to me’ which passage is apparently an intrusion from infra p. 31. V. D.S. It is a well established Talmudic teaching that no amends can be made for robbery by prayer alone; this must be accompanied by restitution, v. infra 16a and Yoma 85b.] an allusion in kzrc in the verse quoted. to the hardness of the heavens. He takes the negative tk as uk ‘to it’, ‘of it’ and interprets the word keke ‘to whet’, in the later Hebrew sense of, ‘to be corrupt’, thus rendering the face of it (of the generation) is corrupt.