ואמר רבי יוחנן מאי דכתיב עשר תעשר עשר בשביל שתתעשר אשכחיה רבי יוחנן לינוקא דריש לקיש אמר ליה אימא לי פסוקיך אמר ליה עשר תעשר אמר ליה ומאי עשר תעשר אמר ליה עשר בשביל שתתעשר אמר ליה מנא לך אמר ליה זיל נסי אמר ליה ומי שרי לנסוייה להקדוש ברוך הוא והכתיב לא תנסו את ה׳ אמר ליה הכי אמר רבי הושעיא חוץ מזו שנאמר הביאו את כל המעשר אל בית האוצר ויהי טרף בביתי ובחנוני נא בזאת אמר ה׳ צבאות אם לא אפתח לכם את ארבות השמים והריקתי לכם ברכה עד בלי די מאי עד בלי די אמר רמי בר חמא אמר רב עד שיבלו שפתותיכם מלומר די אמר ליה אי הות מטי התם להאי פסוקא לא הוית צריכנא לך ולהושעיא רבך
whose studies are hard as iron for him, i.e., difficult to understand, this is due to his lack of familiarity with the Mishna, which is not organized for him. If the Mishna is unclear, any further study of Gemara is rendered all the more difficult, as it is stated: “And does not whet [kilkal] the edge [panim]” (Ecclesiastes 10:10). As panim can also mean surface, this indicates that the surface, i.e., the basic statements of the Mishna, is corrupted. As stated previously, kilkal can also mean corrupted. What is his remedy? He must increase the time he sits and studies, as it is stated: “Then must he increase his strength” (Ecclesiastes 10:10). The last part of the verse: “But wisdom is profitable to direct,” means that all the more so, if his study of the Mishna is organized for him from the beginning, he will avoid this trouble. That is like this practice of Reish Lakish, who would review his studies forty times, corresponding to the forty days in which the Torah was given to Moses at Sinai, and only afterward would he go before Rabbi Yoḥanan to study from his teacher. Similarly, Rav Adda bar Ahava would review his learning twenty-four times, corresponding to the twenty-four books in the Torah, Prophets, and Writings, i.e., the Bible, and only afterward go before Rava to study with him. With regard to the aforementioned verse from Ecclesiastes, Rava said: If you see a student whose studies are as difficult for him as iron, this is due to his teacher, who does not show him a friendly countenance, but is overly strict with him. This practice inhibits the student’s learning, as it is stated: “And it has not whetted the surface [panim]” (Ecclesiastes 10:10). As explained previously, panim can also mean countenance. What is the remedy for this student? He must increase the number of friends he sends to the teacher to intercede for him, as it is stated: “Then must he increase his strength.” The term used for strength, ḥayalim, can also mean soldiers or colleagues. Nevertheless: “But wisdom is profitable to direct,” meaning that all the more so would he be spared this trouble if his deeds were properly directed before his teacher from the beginning. § The Gemara returns to the topic of rain. And Rabbi Ami said: What is the meaning of that which is written: “If the serpent [naḥash] bites [yishokh] before it is charmed [laḥash], then the charmer has no advantage” (Ecclesiastes 10:11)? If you see a generation for whom the heavens corrode [meshatkhin] like copper [neḥoshet], which prevents them from bringing down dew and rain, this is due to the lack of those who whisper quiet [loḥashei leḥishot] prayers in the generation. What is their remedy? They should go to one who knows how to whisper prayers in the proper manner, as it is written: “Its noise tells concerning it” (Job 36:33). As for the phrase: “Then the charmer has no advantage,” this is referring to one who is able to whisper his prayers correctly and yet does not whisper them correctly. In this case, of what benefit to him is his ability to pray? And if he whispered his prayers and yet was not answered, what is his remedy? He should go to the most pious individual of the generation, and this pious individual will increase his prayers on his behalf, as it is stated one verse earlier: “And He has commanded it due to imploring” (Job 36:32). 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” (Jeremiah 7:16). And if he whispered his prayers for rain, and his prayers were successful, i.e., rain fell as he requested, and he becomes prideful as a result, he brings anger into the world, as it is stated: “The cattle [mikne] also [af ] concerning the rising storm [al oleh]” (Job 36:33). This verse can be read homiletically as: Anger [af ] is acquired [mikne] by one who raises [al oleh] his pride. Following the same interpretation of this verse, Rava said: If there are two Torah scholars who live in one city, and they are not courteous with one another in their discussions of halakha, they arouse anger upon the world and cause it to rise up, as it is stated: “Anger is acquired by one who raises his pride.” The Gemara cites another interpretation of the aforementioned verse. 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” (Ecclesiastes 10:11)? In the future, all the animals will gather together and come to the snake and say to him: A lion mauls its prey and eats it; a wolf tears apart its prey and eats it; but you, what pleasure do you have when you bite a person, as you are incapable of eating him? The snake will say to them: “The charmer has no advantage.” The Hebrew phrase for snake charmer literally means the master of the tongue, and therefore the snake is saying that he has a more difficult question: What pleasure does a slanderer receive, as he inflicts more harm for which he obtains no physical enjoyment. Rabbi Ami said: A person’s prayer is heard only if he places his soul in his palm, i.e., one must submit his entire soul with sincerity in his outstretched hands as he prays, as it is stated: “Let us lift up our heart with our hands” (Lamentations 3:41). The Gemara raises an objection: Is that so? But Shmuel once established for himself an interpreter to teach in public, and interpreted homiletically the verse: “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” (Psalms 78:36–37), and nevertheless the psalm continues: “But He, being full of compassion, forgives iniquity, and does not destroy” (Psalms 78:38). This indicates that all prayers are accepted, even if they lack sincerity. The Gemara responds: This is not difficult, as here Rabbi Ami is referring to an individual who prays without sincerity and consequently his prayer goes unheard, whereas there Shmuel is saying that when one prays with the community, even if his prayers are deficient, they are accepted in the merit of the congregation. Rabbi Ami further 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” (Psalms 85:12). When “truth springs out of the earth,” i.e., if people are faithful, they will find that “righteousness,” in the form of rain “has looked down from heaven.” And Rabbi Ami said: Come and see how great the faithful people are, and how God assists them. From where is it derived? From the story of the marten [ḥulda] and the pit. Once a young man saved a girl who had fallen into a pit. After rescuing her they swore to remain faithful to each other, and they declared the pit and a passing marten their witnesses. As time went by the young man forgot his vow and married another woman. They had two children, both of whom died tragically, one by falling into a pit and the other when he was bitten by a marten. Their unusual deaths led the young man to realize his error and he returned to the first woman. And if this is the outcome for one who believes in signs from a pit and a marten, all the more so for one who has faith in the Holy One, Blessed be He. § Rabbi Yoḥanan said: Whoever is exacting with himself, by striving to act righteously in every way on earth below, he is judged in an exact manner in Heaven above, in order to improve him further still, as it is stated: “Truth springs out of the earth, and righteousness has looked down from heaven” (Psalms 85:12). Rabbi Ḥiyya bar Avin said that Rav Huna said that this idea is derived from here: “And Your wrath is according to the fear that is due to You” (Psalms 90:11). The level of God’s wrath correlates with the offender’s fear of God. Reish Lakish said that this principle is derived from here: “You took him away who joyfully performed righteousness, those who remembered You in Your ways, behold You were wroth, and we sinned, upon them have we stayed of old, that we might be saved” (Isaiah 64:4). This verse also teaches that God displays wrath specifically due to the transgressions of those who are accustomed to acting righteously. Rabbi Yehoshua ben Levi said concerning the same verse: Whoever is joyful in the suffering that comes upon him brings salvation to the world [olam], as it is stated: “Upon them have we stayed of old [olam], that we might be saved.” § Returning to the topic of rain, Reish Lakish said: What is the meaning of that which is written: “And He will close up the heavens” (Deuteronomy 11:17)? This verse teaches that when the heavens are closed up from bringing down dew and rain, this is similar to a woman who has the pangs of labor and yet does not give birth, as the heavens themselves suffer from their inability to bring down rain and dew. And this is what Reish Lakish said in the name of bar Kappara: Closing up is stated with regard to rains, and closing up is likewise stated with regard to a woman. Reish Lakish elaborates: Closing up is stated with regard to a woman who cannot give birth, as it is stated: “For the Lord has fast close up all the wombs” (Genesis 20:18), and closing up is stated with regard to rains, as it is written: “And He will close up the heavens” (Deuteronomy 11:17). Likewise, an expression of giving birth is stated with regard to a woman, and an expression of giving birth is also stated with regard to rain. Specifically, giving birth is stated with regard to a woman, as it is written in the case of Rachel, when God had mercy on her: “And she conceived and gave birth to a son” (Genesis 30:23). And giving birth is stated with regard to rain, as it is written: “For as the rain comes down, and the snow from heaven, and does not return there, except it waters the earth and causes it to give birth and bud” (Isaiah 55:10). Lastly, an expression of remembering is stated in connection with a woman, and an expression of remembering is also stated in connection to rain. Remembering is stated in connection with a woman, as it is written: “And the Lord remembered Sarah” (Genesis 21:1), and remembering is stated in connection to rain, as it is written: “You have remembered the earth and have watered it; greatly enriching it, with the pool of God that is full of water” (Psalms 65:10). The Gemara asks a question with regard to this verse. What is the meaning of the phrase: “With the pool of God that is full of water”? The Gemara answers that it was taught in a baraita: There is a kind of vault [kuba] in the sky, out of which the rain falls. Rabbi Shmuel bar Naḥmani said: What is the meaning of that which is written: “Whatever he commands them upon the face of the habitable world, whether it is for correction, or for His earth, or for mercy that He causes it to come” (Job 37:12–13)? The phrase “whether it is for correction” means that if the people are judged unfavorably, the rain will fall on the mountains and on the hills. The phrase “or for His earth” indicates that if they have been judged “for mercy,” He will cause it to come “for His earth,” on the fields and on the vineyards. Alternatively, the phrase “whether it is for correction” means that the rain will provide benefit only for the trees; “or for His earth” indicates that rain will fall solely for the benefit of seeds; and “or for mercy that He causes it to come” means that rain will fill the cisterns, ditches, and caves with enough water to last the dry season. § The Gemara relates: In the days of Rabbi Shmuel bar Naḥmani there was a famine and a plague. The Sages said: What should we do? Should we pray for mercy for two troubles, both the famine and the plague? This is not possible, as it is improper to pray for the alleviation of two afflictions at once. Rather, let us pray for mercy for the plague, and as for the famine, we must bear it. Rabbi Shmuel bar Naḥmani said to them: On the contrary, let us pray for mercy for the famine, as when the Merciful One provides plenty, He gives it for the sake of the living, i.e., if God answers this prayer then he will certainly bring an end to the plague as well, as it is written: “You open Your hand and satisfy every living thing with favor” (Psalms 145:16). The Gemara explains: And from where do we derive that one should not pray for two troubles simultaneously? As it is written: “So we fasted and beseeched our God for this” (Ezra 8:23). From the fact that the verse states: “For this,” it may be inferred that there is another trouble about which the people did not pray. In the West, Eretz Yisrael, they say in the name of Rabbi Ḥaggai that this idea comes from here: “That they might ask mercy of the God of Heaven concerning this secret” (Daniel 2:18). From the fact that the verse states: “This secret,” it may be inferred that there is another trouble about which they did not pray. In a similar vein, the Gemara relates: In the days of Rabbi Zeira a decree of religious persecution was decreed against the Jews. And as the decree was that they were not allowed to fast, the Jews were certainly unable to fast and pray for the nullification of the decree itself. Rabbi Zeira said to the people: Let us take a fast upon ourselves, despite the fact that in practice we cannot observe it, and when the decree of religious persecution is annulled we will observe the fast. They said to him: From where do you know this, the fact that one may take a fast upon himself that he cannot observe? Rabbi Zeira said to them that the reason is as it is written: “Then he said to me: Fear not, Daniel, for from the first day that you set your heart to understand, and to fast before your God, your words were heard” (Daniel 10:12). This verse indicates that from the moment one turns his heart to fast, his prayers are heard. The Gemara returns to the topic of rain. Rabbi Yitzḥak said: Even in years like the years of Elijah, when God decreed that no rain would fall, if rain falls on Shabbat eves it is nothing other than a sign of a curse, as the rain disrupts the preparations for Shabbat. This is the same as that which Rabba bar Sheila said: A rainy day is as difficult as a judgment day. Ameimar even said: Were it not for the fact that rain is needed by people, we would pray for mercy and to annul it, due to the nuisances that rain causes. And Rabbi Yitzḥak said: Sun on Shabbat is charity for the poor, who are then able to enjoy the outdoors without suffering from cold. As it is stated: “But for you who fear My name, the sun of righteousness shall arise with healing in its wings” (Malachi 3:20). And Rabbi Yitzḥak further said: The day of the rains is great, as even a peruta in one’s pocket is blessed on it, as it is stated: “To give the rain of your land in its due time, and to bless all the work of your hand” (Deuteronomy 28:12). And apropos blessings, Rabbi Yitzḥak said: A blessing is found only in an object that is hidden [samui] from the eye, not in an item visible to all, as public miracles are exceedingly rare. As it is stated: “The Lord will command His blessing upon you in your barns [ba’asamekha]” (Deuteronomy 28:8). Rabbi Yitzḥak’s exposition is based on the linguistic similarity between samui and asamekha. Likewise, the school of Rabbi Yishmael taught: A blessing is found only in an object that is not exposed to the eye, as it is stated: “The Lord will command His blessing upon you in your barns.” The Sages taught: One who enters to measure produce in his granary recites: May it be Your will, Lord our God, that You send a blessing upon the work of our hands. After he has begun to measure, he recites: Blessed is He who sends a blessing upon this pile. If one first measured and afterward recited the blessing, it is a prayer in vain, as a blessing is not found either in an object that is weighed or in an object that is measured or in an object that is counted, as these would constitute open miracles. Rather, a blessing is found only in an object that is hidden from the eye. § The Gemara cites five statements of Rabbi Yoḥanan, in accordance with the following mnemonic: Ingathering; armies; charity; tithe; sustainer. Rabbi Yoḥanan said: The day of the rains is as great as the day of the ingathering of the exiles, as it is stated: “Turn our captivity, O Lord, as the streams in the dry land” (Psalms 126:4), and “streams” means nothing other than rain, as it is stated: “And the streams of the sea appeared” (II Samuel 22:16). And Rabbi Yoḥanan said: The day of the rains is great, as even armies stop fighting on it due to the rain and mud. As it is stated: “Watering its ridges abundantly; settling down its furrows [gedudeha]” (Psalms 65:11). As the word gedudim can mean both furrows or armies and is spelled identically with each meaning, this alludes to the idea that during the rainy season soldiers become entrenched in place. And Rabbi Yoḥanan further said: Rain is withheld only due to those who pledge charity in public but do not give it, as it is stated: “As vapors and wind without rain, so is he who boasts of a false gift” (Proverbs 25:14). And Rabbi Yoḥanan said: What is the meaning of that which is written: “A tithe shall you tithe [te’aser]” (Deuteronomy 14:22)? This phrase can be interpreted homiletically: Take a tithe [asser] so that you will become wealthy [titasher], in the merit of the mitzva. Rabbi Yoḥanan found the young son of Reish Lakish. He said to the boy: Recite to me your verse, i.e., the verse you studied today in school. The boy said to him: “A tithe shall you tithe.” The boy further said to Rabbi Yoḥanan: But what is the meaning of this phrase: “A tithe shall you tithe”? Rabbi Yoḥanan said to him: The verse means: Take a tithe so that you will become wealthy. The boy said to Rabbi Yoḥanan: From where do you derive that this is so? Rabbi Yoḥanan said to him: Go and test it. The boy said to him: And is it permitted to test the Holy One, Blessed be He? But isn’t it written: “You shall not test the Lord your God” (Deuteronomy 6:16)? Rabbi Yoḥanan said to the boy that Rabbi Hoshaya said as follows: It is prohibited to test God in any way, except in this case of tithes, as it is stated: “Bring the whole tithe into the storeroom, that there may be food in My house, and test Me now by this, said the Lord of hosts, if I will not open for you the windows of heaven, and pour out for you a blessing that there shall be more than sufficiency” (Malachi 3:10). In relation to the above verse, the Gemara asks: What is the meaning of the phrase: “That there shall be more than sufficiency [ad beli dai]”? Rami bar Ḥama said that Rav said: It means that the abundance will be so great that your lips will be worn out [yivlu], similar to the word beli, from saying enough [dai]. Returning to the above incident, the Gemara adds that the boy said to Rabbi Yoḥanan: Your claim appears explicitly in a verse. If I had arrived there, at this verse, I would not have needed you or Hoshaya your teacher, a I could have understood it on my own. The Gemara relates another story about the precociousness of this child. And furthermore, on a different occasion Rabbi Yoḥanan found the young son of Reish Lakish, when he was sitting and studying and he was reciting the verse: “The foolishness of man perverts his way, and his heart frets against the Lord” (Proverbs 19:3). This verse means that when someone sins and every manner of mishap befalls him, he complains and wonders why these things are happening to him. Rabbi Yoḥanan sat down and wondered aloud about this verse, saying: Is there anything that is written in the Writings that is not alluded to in the Torah at all? I cannot think of any hint of this idea in the Torah itself. The child said to him: Is that to say that this idea is really not alluded to in the Torah? But isn’t it written, with regard to Joseph’s brothers: “And their heart failed them and they turned trembling to one to another, saying: What is this that God has done to us?” (Genesis 42:28). This verse exemplifies the notion that when one sins and encounters troubles, he wonders why it is happening to him. Impressed by the youth’s wisdom, Rabbi Yoḥanan raised his eyes and stared at the boy. At this point, the boy’s mother came and took him away, saying to him: Come away from Rabbi Yoḥanan, so that he does not do to you as he did to your father. Reish Lakish, the boy’s father, died during a heated dispute with Rabbi Yoḥanan over a Torah matter. The argument ended with an offended look from Rabbi Yoḥanan which caused Reish Lakish’s death, and the boy’s mother was afraid that her son might suffer the same fate. § After this brief digression, the Gemara turns to the fifth in the series of statements by Rabbi Yoḥanan concerning rain. Rabbi Yoḥanan said: Rain falls even for the sake of an individual, in response to the petition of a single person in need of rain, whereas a blessing of sustenance comes only for the sake of many. Rain falls even for the sake of an individual, as it is written: “The Lord will open for you His good treasure, the heavens, to give the rain of your land” (Deuteronomy 28:12). The fact that this verse is written in the second person singular demonstrates that rain can fall even for the sake of an individual. Rabbi Yoḥanan further proves that sustenance comes for the sake of many, as it is written: “Behold I will cause to rain bread from the heavens for you” (Exodus 16:4). Here, God is referring to the people in the plural form. The Gemara raises an objection from a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: Three good sustainers rose up for the Jewish people during the exodus from Egypt, and they are: Moses, Aaron and Miriam. And three good gifts were given from Heaven through their agency, and these are they: The well of water, the pillar of cloud, and the manna. He elaborates: The well was given to the Jewish people in the merit of Miriam; the pillar of cloud was in the merit of Aaron; and the manna in the merit of Moses. When Miriam died the well disappeared, as it is stated: “And Miriam died there” (Numbers 20:1), and it says thereafter in the next verse: “And there was no water for the congregation” (Numbers 20:2). But the well returned in the merit of both Moses and Aaron. When Aaron died the clouds of glory disappeared, as it is stated: “And the Canaanite, the king of Arad heard” (Numbers 33:40). What report did he hear? He heard that Aaron had died and the clouds of glory had disappeared, and he thought that the Jewish people were no longer protected by Heaven and therefore he had been given permission to go to war against the Jewish people. And this disappearance of the clouds is the meaning of that which is written: “And all the congregation saw that [ki] Aaron was dead” (Numbers 20:29). Rabbi Abbahu said: Do not read the verse as: “And they saw [va’yiru]”; rather, read it as: And they were seen [va’yera’u], as the clouds which had concealed the Jewish people were temporarily removed. This is as Reish Lakish taught. As Reish Lakish said: The term ki actually has at least four distinct meanings: If; perhaps; but; because, or that. According to this interpretation, the verse would be rendered: And all the congregation was seen, because [ki] Aaron was dead. The baraita continues: Both the well and the clouds of glory returned in the merit of Moses. However, when Moses died all of them disappeared. As it is stated: “And I cut off the three shepherds in one month” (Zechariah 11:8). But did the three shepherds really die in one month? Didn’t Miriam die in the month of Nisan, and Aaron in Av and Moses in Adar? Rather, this verse teaches us that with the death of Moses the three good gifts that were given through their agency were annulled, and all three gifts disappeared in one month, which made it seem as though all three leaders had died at the same time. The Gemara explains the difficulty from this baraita. Apparently, we find that sustenance can come for the sake of an individual, as the baraita states that sustenance in the form of manna came for the sake of Moses. The Gemara answers: Moses is different, since he requested the manna for many, and therefore he was considered like many, not as an individual. The Gemara relates a story concerning the aforementioned verse from Zechariah. Rav Huna bar Manoaḥ, Rav Shmuel bar Idi, and Rav Ḥiyya from Vastanya were often found before Rava, as they were among his most distinguished students. When Rava died, they came before Rav Pappa to learn from him. However, as also they were great Sages, whenever Rav Pappa would say a halakha that did not sound reasonable to them, they would gesture to each other that Rav Pappa was not equal in stature to Rava. Rav Pappa was offended by their behavior. A verse was read to Rav Pappa in a dream: “And I cut off the three shepherds in one month” (Zechariah 11:8). The next day, when they took their leave from him, Rav Pappa said to them: May the Rabbis go in peace, a hint that this would be their final parting. Rav Pappa thought that the three Sages would die as punishment for their behavior and he would never see them again. The Gemara relates a similar incident: Rav Shimi bar Ashi was often found before Rav Pappa and would raise many objections against the opinions of Rav Pappa. One day Rav Shimi bar Ashi saw Rav Pappa fall on his face after prayer. He heard him say: May the Merciful One save me from the embarrassment of Shimi, and as a result Rav Shimi bar Ashi resolved to be silent and not to raise any further objections against Rav Pappa, as he saw how greatly they pained his teacher. § The Gemara returns to the issue of rain. And Reish Lakish also maintains that rain can fall for the sake of an individual, as Reish Lakish said: From where is it derived that rain falls even for the sake of an individual? As it is written: “Ask of the Lord rain at the time of the last rain; even of the Lord who makes thunderclouds, and He will give them showers of rain; for a man grass in the field” (Zechariah 10:1). One might have thought that rain falls for the sake of all the Jewish people. The verse therefore states: “For a man,” i.e., for the needs of an individual And it was further taught in a baraita: If rain falls “for a man,” one might have thought that the rain is for all his fields. Therefore the verse states: “Field,” which indicates that at times it rains on only one field. If it rains on one field, one might have thought that the rain is for the entire field. This is why the verse states: “Grass”; rain can fall for the sake of even a single plant in the field. This is like the practice of Rav Daniel bar Ketina, who had a certain garden. Every day he would go and inspect it, to see what it needed. He would say: This bed requires water and this bed does not require water, and rain would come and water everywhere that required water, but nowhere else. With regard to the aforementioned verse, the Gemara asks: What is the meaning of the phrase: “The Lord Who makes thunderclouds”? Rabbi Yosei, son of Rabbi Ḥanina, said: This teaches that for every righteous person, the Holy One, Blessed be He, prepares a separate thundercloud. The Gemara asks: What is the precise meaning of “thunderclouds”? Rav Yehuda said: Flying clouds. Rabbi Yoḥanan said: A sign of approaching rain is flying clouds. The Gemara asks: What are flying clouds? Rav Pappa said: A flying cloud is a thin cloud under a thick cloud. Rav Yehuda said that there is another sign of imminent rain: Drizzle before rain means that rain is coming. However, drizzle that falls after rain is a sign that the rain is stopping. Rav Yehuda provides an analogy by way of explanation: Drizzle before rain means that rain is coming, and your mnemonic is a sieve: Just as small quantities of flour drop from the sieve even before one begins to actively sift it, so too drizzle falls before rain. Conversely, drizzle that falls after rain signifies that the rain is stopping, and your mnemonic is goat dung. A goat’s initial droppings are large, whereas its latter droppings are small. The Gemara relates that when Ulla happened to come to Babylonia, he saw flying clouds. He said to the local residents: Put away your vessels, as the rain is coming now. Ultimately, despite the presence of flying clouds, rain did not fall. He said: Just as Babylonians are liars, so too, their rains are liars, as flying clouds are a reliable sign of rain in Eretz Yisrael, but not in Babylonia. The Gemara recounts another incident that occurred when Ulla happened to come to Babylonia. He saw a basket full of dates on sale for one dinar, and he said: One can buy a basket full of honey dates for a dinar, and yet these Babylonians do not occupy themselves with Torah. In a place where excellent food is so inexpensive, and where there is no need to engage in hard labor for one’s material needs, the inhabitants should be able to occupy themselves with Torah. Ulla himself ate many dates, but during the night they caused him pain and diarrhea. He subsequently said: A basket full of knives for a dinar, and yet somehow these Babylonians are able to occupy themselves with Torah, despite the trouble these dates cause. § The Gemara discusses the source of rain. It is taught in a baraita that Rabbi Eliezer says: The entire world drinks from the waters of the ocean [okeyanos], i.e., evaporated ocean water is the source of rain. As it is stated: “And there went up a mist from the earth and watered the whole face of the ground” (Genesis 2:6). Rabbi Yehoshua said to him: But the waters of the ocean are salty, whereas rainwater is sweet. Rabbi Eliezer said to Rabbi Yehoshua: The waters are sweetened in the clouds, before they fall to the earth. In contrast, Rabbi Yehoshua says: The entire world drinks from the upper waters, as it is stated: “And it drinks water as the rain of heaven comes down” (Deuteronomy 11:11). The baraita asks: But according to the opinion of Rabbi Yehoshua, how do I uphold the verse: “And there went up a mist from the earth”? Rabbi Yehoshua could answer that this verse teaches that the clouds grow stronger, and rise to the firmament, and open their mouths like a leather bottle, and receive the rain waters from above, as it is stated: “For He draws away the drops of water, which distill rain from His vapor” (Job 36:27). And the clouds are perforated like a sieve, and they come and sprinkle water onto the ground, as it is stated: “Gathering of waters, thick clouds of the skies” (II Samuel 22:12). And between each and every drop there is only a hairbreadth, and yet each drop emerges individually. This serves to teach you that the day of rains is as great as the day on which Heaven and Earth were created, i.e., rainfall is as miraculous as creation. As it is stated, with regard to the creation of the world: “Who does great things past finding out” (Job 9:10), and as an example of this it is written: “Who gives rain upon the earth” (Job 5:9–10). And it is written below: “Have you not known? Have you not heard that the everlasting God, the Lord, the Creator of the ends of the earth, does not faint and is not weary; His discernment is past finding out” (Isaiah 40:28). The repetition of “past finding out” indicates that rainfall is as wondrous as the creation of the world. The Gemara adds: And it is written in a psalm that deals with rainfall: “Who by Your strength sets fast the mountains; Who is girded about with might” (Psalms 65:7). The Gemara asks: In accordance with whose opinion is that verse which is written: “Who waters the mountains from His upper chambers” (Psalms 104:13)? And Rabbi Yoḥanan said: This phrase indicates that the water comes from the upper chambers of the Holy One, Blessed be He. In accordance with whose opinion is this statement? It is in accordance with the opinion of Rabbi Yehoshua, who maintains that rain falls from above the sky. The Gemara asks: And Rabbi Eliezer, how does he explain this verse? The Gemara answers: According to Rabbi Eliezer, since the clouds ascend there, to the heavens, the verse “who waters the mountains from His upper chambers” calls and describes rainfall as descending from the heavens. As, if you do not say so, with regard to the verse: “Powder and dust from the heavens” (Deuteronomy 28:24), where do you find this phenomenon? Is there powder and dust in Heaven? Rather, you must say that since dust rises up there, they are called dust: “From the heavens.” So too, as the clouds ascend there, they are called and described: “Who waters the mountains from His upper chambers.” The Gemara asks: In accordance with whose opinion is that which Rabbi Ḥanina said, concerning the verse: “He gathers the waters of the sea together as a heap; he lays up the deep in storerooms” (Psalms 33:7): What caused the storerooms to be filled with produce? It was the deep, which is the source of the water that nourishes the produce. The Gemara answers: This explanation is in accordance with the opinion of Rabbi Eliezer. And Rabbi Yehoshua, how does he explain this verse? Rabbi Yehoshua would say: That
עשר תעשר. הכי איתא בסיפרי עשר תעשר את כל תבואת זרעך היוצא השדה שנה שנה אין לי אלא תבואת זרעך שחייב במעשר רבית ופרקמטיא וכל שאר רווחים מנין ת"ל את כל דהוה מצי למימר את תבואתך מאי כל לרבות רבית ופרקמטיא וכל דבר שמרויח בו והכי נמי איכא בהגדה היוצא השדה שנה שנה כלומר אם לא תעשר שדך כהוגן לא יהיה לך אלא היוצא מן השדה כלומר לא יעשה שדך אלא כפי מעשרות שהיו קודם לכן דהיינו היוצא מן השדה כלומר מה שהיית רגיל להוציא למעשר מן השדה ומעשה באדם אחד שהיה עשיר והיה לו שדה שעשתה אלף כור והיה אותו עשיר נוטל ק' כורין למעשר ומפריש כל שנה ושנה וכן עשה כל ימיו כשחלה למות קרא לבנו ואמר לו בני דע ששדה זו שאני מוריש לך עושה בכל שנה ושנה אלף כורין הזהר שתפריש ק' כורין כאשר עשיתי ומת אותו האיש ועמד הבן במקומו ועשה השדה אלף כורין כאשר היה עושה בחיי האב והפריש ממנה ק' כורין בשנה שניה נסתכל וראה הבן שמעשר היה דבר גדול ואמר שלא יפריש לשנה אחרת נתמעט השדה ולא עשה כי אם מאה כורין נצטער עליו ושמעו קרוביו שכך מיעט ולא הפריש מעשר באו כולם אצלו מלובשים לבנים ושמחים אמר להם כמדומה לי שאתם שמחים בקלקלתי אמרו לו נצטער עליך כי גרמת לך כל הרעה הזאת ומפני מה לא הפרשת מעשר כראוי היטב בא וראה כי מתחלה כשבא השדה לידך היית בעל הבית והקב"ה כהן שהיה המעשר חלקו ליתן לעניים ועכשיו שלא הפרשת חלקו לו היה הקב"ה בעל הבית ואתה כהן שאין שדך עושה מה שהיה עושה מתחלה אלף כורין והפריש לך מאה כורין והיינו דכתיב (במדבר ה) ואיש את קדשיו לו יהיו כלומר כשאינו מפריש כהוגן לא יהיה לו אלא הקדשים כלומר המעשר ועל זה אמרו חכמים המעכב מעשרותיו לסוף בא שלא יהיה לו אלא אחד מעשר כדכתיב (ישעיהו ה) וזרע חומר יעשה איפה דהיינו המעשר דאיפה ג' סאין ובחומר יש (לו) ל' סאין וכן כתיב כי עשרת צמדי כרם יעשו בת אחת וה"ר נתן האופניא"ל פי' היוצא מן השדה כלומר ואם לאו שאין אתה מפריש העישור יהיה לאותו היוצא לשדה דהיינו עשו הרשע כלומר שיקחוהו העובדי כוכבים:
You shall set aside a tenth part - This is what is written in the Sifri: "You shall set aside a tenth part of all the yield of your sowing that is brought from the field every year" (Deut. 14:22) [from a superficial reading] I can only find that one is obligated to tithe the yield of sowing, from where do I know that he is obligated on tithing also on interest and merchandise and all other types of gain? The text says "all" - it could have said simply "the yield of your sowing", why [does it have the word] "all"? To include interest and merchandise and all other types of ways of gain. And this too is in the Hagadah (?): "that is brought from the field every year" - that is to say if you don't tithe your field properly, you will be left only with "what comes from the field", meaning, your field only produces according to the tithes that were taken previously, therefore, "what comes from the field" - that is to say what you were used to take to tithing from the field. A story: a certain rich man who had a field that produced a thousand kor, and that same rich man gave 100 kor for tithes, and he separated this every year, and did so all his days. When he got sick to the point of dying he called his son and said to him: 'my son, know that this field that I am giving you for inheritance gives a thousand kor every year, make sure that you will separate 100 kor as I did'. Then he died. His son stood on his place and the field produced a thousand kor as it did when the father was alive, and [the son] separated 100 kor. In the second year the son looked and understood that tithing was a great thing. He said: 'We will not separate for the next year' And the field diminished [its production] and produced only 100 kor. He was disappointed, and his relatives heard that the field diminished and that he did not separate the tithes. They all came together near him, wearing white and happy. He said to them: 'I am under the impression that you are happy with my disgrace.' They said to him: 'We are disappointed in you since you brought upon yourself all this disgrace, and why did you not separate the tithe as it would have been right to do? Come and see that in the beginning, when the field first came to your hands,you were the owner of the house and the Holy One of Blessing was your kohen, whose part [in your field] was the tithe to be given to the poor and now that you didn't separate the part of the Holy One of Blessing, the Holy One is the master of the house and you are His kohen, in that your field will not do the thousand kor it did in the beginning, when you did separate the 100 kor. And this is why it's written "to each man his holy things will be his [and whatever he gives to the kohen will be his]" (Numbers 5:10) - that is to say, when he does not separate as appropriate the only thing that will be his is his holy portion, that is, the tithe. And on this our sages said: 'the one who delays his tithes will in the end have only one tithe, as it is written '[For ten acres of vineyard shall yield one bat] the seed of a homer will yield an ephah' (Isaiah 5:10). The tithe of an ephah is is three se'ahs and in a homer there are thirty se'ahs and it is written 'For ten acres of vineyard shall yield one bat' and Rav Natan Haophaniel (?) explains 'what comes out of the field' that is - if not, if you do not separate the tenth will be for the one that comes out to the field, which is, the wicked Esav, which is: the idolaters will get it.
רוח חיים על פרקי אבות פרק א משנה ה
יהי ביתך פתוח לרוחה- הנה טבע הצדקה שמעשרת וכמו שאמרו (כתובות ס"ו:) מלח ממון חסר ואמרי לה חסד, ואם כי אין זה מורגש לכל מכל מקום בכל דור רואים אנו שכן הוא. וכתיב "זרעו לכם לצדקה וקצרי לפי חסד" כי הזורע נוטל תבואה ומשליך אותו רגבים. וכי יאמר הזורע אוי לי כי נדמתי למשוגע וחסר הבינה לקחת יגיע כפי לזרוק לארץ חטה ושעורה במפולת יד. כיון שבאמת הוא להרוחה מכניס קימעא ומוציא הרבה. מפזר חטים מעט ונוסף עוד הרבה. כן הדבר בענין זריעת הצדקה נראה מחסר מעותיו אבל באמת הלא זריעה היא להרויח הרבה בצמיחה. וכמו שכתוב....