Taanit

to whom his studies are as hard as iron,1 it is because he has failed to systematize his studies, as it is said, And one do not whet the edge.2 What is his remedy? Let him attend the school even more regularly, as it is said, Then must he put to more strength; but wisdom is profitable to direct. [The latter words indicate] how much more profitable would his efforts be if he had originally systematized his studies. Thus for example, Resh Lakish made it his practice to repeat in systematic order his studies forty times corresponding to the forty days3 during which the Torah was given, and only then would he come before R. Johanan. R. Adda b. Abbahu made it his practice to repeat in systematic order his studies twenty-four times corresponding to the [twenty-four books4 which embody] the Torah, the Prophets and the Hagiographa, and only then would he come before Raba. Raba said: If you see a student who finds his studies as hard as iron, it is because his teacher does not encourage him,5 as it is said, ‘and one do not whet the edge’.6 What is his remedy? Let him seek many companions [to intercede for him with his teacher], as it is said. ‘Then must he put to more strength; but wisdom is profitable to direct.’ [The latter words indicate,] how much more successful he would have been had his efforts originally found favour with his teacher. R. Ammi further said: What is the meaning of the verse, If the serpent bite before it is charmed, then the charmer hath no advantage?7 If you see a generation over whom the heavens are rust coloured8 like copper so that neither dew nor rain falls, it is because that generation is wanting in men who pray softly.9 What then is their remedy? Let them go to one skilled in the art of praying softly, as it is written, The noise thereof telleth concerning it.10 ‘Then the charmer hath no advantage’ [means]: ‘As to him who is skilled in the art of praying softly and does not do so what benefit has he?11 But if he has prayed softly and was not answered, what is his remedy? Let him go to the most pious man of that generation that he may intercede abundantly for him, as it is said, And giveth it a charge that it strike the mark [be-mafgia'h]. and striking the mark [pegi'ah] is prayer, as it is said, Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession [tifga’] to Me.12 But if he did pray softly and proved successful and on account of this he becomes overproud he thereby brings divine displeasure upon the world, as it is said, The cattle also concerning the storm that cometh up.13 Raba said: Two scholars who reside in the same city but are intolerant of each other in matters of halachah provoke anger and bring it upon themselves, as it is said, The cattle also concerning the storm that cometh up.14 Resh Lakish said: What is the meaning of the verse, If the serpent bite before it is charmed, then the charmer hath no advantage? In the Messianic age all animals will assemble and come to the serpent and say to him, ‘The lion claws [his victim] and devours him, the wolf tears him and devours him, but as for thee what benefit dost thou derive? His reply will be, The charmer hath no advantage.15 R. Ammi said: A man's prayer is only answered if he takes his heart into his hand,16 as it is said, Let us lift up our heart with our hands.17 [But it is not so. Surely]18 Samuel appointed an amora19 to act for him and his exposition ran thus: But they beguiled Him with their mouth, and lied unto Him with their tongue. For their heart was not steadfast with Him, neither were they faithful in His covenant; and yet, But He being full of compassion, forgiveth iniquity etc.?20 — This is no contradiction. The one refers to the individual, and the other to the community. 21 R. Ammi said: Rain falls only for the sake of Men of Faith,22 as it is said, Truth springeth out of the earth and righteousness hath looked down from heaven.23 R. Ammi further said: Come and see how great the Men of Faith are as is evidenced from the episode of the Weasel24 and the Well. If this is the case with one who trusts in the Weasel and the Well how much more so if one trusts in the Holy One blessed be He! R. Johanan said: He who leads a righteous life [on earth below]25 is judged strictly [in heaven] above, as it is said, Truth springeth out of the earth and righteousness hath looked down from heaven. R. Hiyya b. Abin in the name of R. Huna [adduced this lesson] from this verse, And Thy wrath according to the fear that is due unto Thee.26 Resh Lakish said: [It may be adduced] from this verse, Thou didst take away him that joyfully worked righteousness, those that remembered Thee in Thy ways — behold Thou wast wroth, and we sinned-upon them have we stayed of old, that we might be saved.27 R. Joshua b. Levi said: He who joyfully bears the chastisements that befall him brings salvation to the world as it is said, ‘Upon them have we stayed of old, that we might be saved’. Resh Lakish said: What is the meaning of the verse, And He will shut up the heaven?28 — When the heavens are shut up so that neither dew nor rain falls it is like to a woman who is in labour but who cannot give birth. This is in keeping with what Resh Lakish said in the name of Bar Kappara: ‘Withholding’ is applied to rain, and ‘withholding’ is applied to a woman; a passage in the Torah, cf. Aboth III, 11, copper. The heavens are, so to speak, covered with a deposit of copper-rust and this prevents rain and dew from falling. silence. with. The context in Job deals with rain. conditions feel in advance the coming of the storm. The Gemara reads vben (for vben of the Massoretic Text) in the sense of, acquire, and it takes ;t to be a noun meaning anger; and vkug exalted or elated (with pride). The meaning of the verse according to this interpretation would be: He brings upon the world divine displeasure who is overbearing with pride because his prayer was answered. Eve, Gen. III. the insertion noted on p. 32, n. 7. V. Marginal Glosses.] Isa. XLV, 8) looketh down from heaven. well, if he rescued her. The well and a passing weasel were made witnesses to the undertaking and avenged subsequently the maiden for the young man's breach of promise. V. Rashi and Tosaf. a.l. and Aruch s.v. skj. justice ihs.