תענית דף כ

ועכשיו ירדו גשמים?! נכנס לבית המרחץ בשמחה. עד שההגמון נכנס בשמחתו לבית המרחץ, נקדימון נכנס לבית המקדש כשהוא עצוב. נתעטף, ועמד בתפלה.

and now it will rain? He entered the bathhouse in a state of joy, anticipating the large sum of money he was about to receive. As the master entered the bathhouse in his joy, Nakdimon entered the Temple in a state of sadness. He wrapped himself in his prayer shawl and stood in prayer.

אמר לפניו: רבונו של עולם! גלוי וידוע לפניך שלא לכבודי עשיתי, ולא לכבוד בית אבא עשיתי, אלא לכבודך עשיתי, שיהו מים מצויין לעולי רגלים. מיד נתקשרו שמים בעבים,

He said before God: Master of the Universe, it is revealed and known before You that I did not act for my own honor, nor did I act for the honor of my father’s house. Rather, I acted for Your honor, so that there should be water for the Festival pilgrims. Immediately the sky became overcast and rain fell until the twelve cisterns were filled with water, and there was even more water, so that they overflowed.

וירדו גשמים עד שנתמלאו שתים עשרה מעינות מים והותירו.

עד שיצא הגמון מבית המרחץ, נקדימון בן גוריון יצא מבית המקדש. כשפגעו זה בזה, אמר לו: תן לי דמי מים יותר שיש לי בידך! אמר לו:

As the master left the bathhouse, Nakdimon ben Guryon left the Temple. When they met one another, Nakdimon said to him: Give me the money you owe me for the extra water you received. The official said to him: I know that the Holy One, Blessed be He, has shaken His world and caused rain to fall only for you. However, I still maintain a claim against you, by which I can legally take my coins from you, as you did not pay me on the agreed date, for the sun had already set, and therefore the rain fell onto my property.

יודע אני שלא הרעיש הקדוש ברוך הוא את עולמו אלא בשבילך, אלא עדיין יש לי פתחון פה עליך, שאוציא ממך את מעותיי, שכבר שקעה חמה,

וגשמים — ברשותי ירדו.

חזר ונכנס לבית המקדש, נתעטף ועמד בתפלה, ואמר לפניו: רבונו של עולם! הודע שיש לך אהובים בעולמך! מיד נתפזרו העבים וזרחה החמה. באותה שעה אמר לו אותו הגמון:

Nakdimon went back and entered the Temple, wrapped himself in his prayer shawl, and stood in prayer. He said before God: Master of the Universe, let it be known that You have beloved ones in Your world. Immediately, the clouds scattered and the sun shined. At that time, the master said to him: If the sun had not broken through the clouds, I would have had a claim against you, by which I could have taken my coins from you. A Sage taught: Nakdimon was not his real name; rather his name was Buni. And why was he called Nakdimon? Because the sun broke through [nikdera] for him.

אילו לא נקדרה החמה, היה לי פתחון פה עליך שאוציא ממך מעותיי. תנא: לא נקדימון שמו, אלא בוני שמו, ולמה נקרא שמו נקדימון — שנקדרה חמה בעבורו.

תנו רבנן: שלשה נקדמה להם חמה בעבורן: משה, ויהושע, ונקדימון בן גוריון. בשלמא נקדימון בן גוריון — גמרא. יהושע — נמי קרא, דכתיב: ״וידם השמש וירח עמד וגו׳״.

The Sages taught: With regard to three people, the sun broke through and shone at an irregular time for their sake: Moses, Joshua, and Nakdimon ben Guryon. The Gemara asks: Granted, the case of Nakdimon ben Guryon is known by the aforementioned tradition. The case of Joshua too is derived from a verse, as it is written: “And the sun stood still, and the moon stayed until the people had avenged themselves upon their enemies” (Joshua 10:13). However, from where do we derive that the sun shined in a supernatural way for Moses?

אלא משה מנלן?

אמר רבי אלעזר: אתיא ״אחל״ ״אחל״, כתיב הכא: ״אחל תת פחדך״, וכתיב התם: ״אחל גדלך״.

Rabbi Elazar said: It is derived by verbal analogy between “I will begin” and “I will begin.” Here, with regard to Moses, it is written: “This day I will begin to put the dread of you and the fear of you upon the peoples that are under all the whole heaven” (Deuteronomy 2:25). And there, with regard to Joshua, it is written: “On this day I will begin to magnify you in the sight of all Israel, that they may know that just as I was with Moses, so I will be with you” (Joshua 3:7). The repeated use of the phrase “I will begin” indicates that all the miracles performed for Joshua were also performed for Moses.

רבי שמואל בר נחמני אמר: אתיא ״תת״ ״תת״, כתיב הכא: ״אחל תת פחדך״, וכתיב התם: ״ביום תת ה׳ את האמרי״.

Rabbi Shmuel bar Naḥmani said: The fact that the sun stood still for Moses is derived by a different verbal analogy, between the terms “put” and “put.” Here, with regard to Moses, it is written: “I will begin to put the dread of you” (Deuteronomy 2:25). And there, with regard to Joshua, is it written: “Then Joshua spoke to the Lord, on the day when the Lord put the Amorites before the children of Israel, and he said in the sight of Israel: Sun, stand still upon Gibeon, and you, moon, in the valley of Aijalon” (Joshua 10:12).

רבי יוחנן אמר, אתיא מגופיה דקרא: ״אשר ישמעון שמעך ורגזו וחלו מפניך״, אימתי רגזו וחלו מפניך — בשעה שנקדמה לו חמה למשה.

Rabbi Yoḥanan said: This idea is derived from the verse itself, as it says with regard to Moses: “This day I will begin to put the dread of you and the fear of you upon the peoples that are under all the whole heaven, who, when they hear the report of you, shall tremble, and be in anguish due to you” (Deuteronomy 2:25). When did the nations of the world tremble and when were they in anguish due to you? When the sun broke through for Moses.

וכן עיר שלא ירדו עליה גשמים כו׳. אמר רב יהודה אמר רב: ושתיהן לקללה.

§ The mishna taught: And likewise, if there is a particular city upon which it did not rain, while the surrounding area did receive rain, this is considered a divine curse, as it is written: “And I will cause it to rain on one city, but on one city I will not cause it to rain, one portion will be rained upon, and the portion upon which it did not rain shall wither” (Amos 4:7). Rav Yehuda said that Rav said: And both of the cities are faced with a curse, as one city suffers from drought while the other is afflicted with destructive storms.

״היתה ירושלים לנדה ביניהם״, אמר רב יהודה אמר רב: לברכה, כנדה: מה נדה יש לה היתר — אף ירושלים יש לה תקנה.

This statement reverses the plain meaning of a verse. The Gemara provides other interpretations that Rav Yehuda attributed to Rav, which also run contrary to the simple meaning of a verse. “Jerusalem among them was a like a menstruating woman” (Lamentations 1:17). Rav Yehuda said that Rav said: Although the simple meaning of this verse is a curse, it can also be understood as a blessing. Jerusalem was like a menstruating woman: Just as a menstruating woman will become permitted to her husband after the conclusion of her days of ritual impurity, so too, Jerusalem will be repaired from its destruction.

״היתה כאלמנה״, אמר רב יהודה, לברכה: כאלמנה — ולא אלמנה ממש, אלא כאשה שהלך בעלה למדינת הים, ודעתו לחזור עליה.

Similarly, with regard to the verse: “How she has become like a widow” (Lamentations 1:1), Rav Yehuda said: This too is for a blessing. The verse states that Jerusalem is like a widow, but is not an actual widow. Rather, Jerusalem is like a woman whose husband has gone to a country overseas. Without her husband by her side she is likened to a widow, and yet he intends to return to her.

״וגם אני נתתי אתכם נבזים ושפלים״, אמר רב יהודה: לברכה, דלא מוקמי מינן לא רישי נהרי ולא גזיריפטי.

The same manner of explanation is provided for the verse: “Therefore I have also made you contemptible and base” (Malachi 2:9). Rav Yehuda said: This too can be interpreted as a blessing, as meaning that the nations view us as lowly, but nevertheless, they do not assign us unpleasant jobs. They do not appoint from us either river officials or government officials [geziripatei].

״והכה ה׳ את ישראל כאשר ינוד הקנה במים״, אמר רב יהודה אמר רב: לברכה. דאמר רבי שמואל בר נחמני אמר רבי יונתן, מאי דכתיב:

The prophet Ahijah the Shilonite cursed Israel in the following terms: “For the Lord will smite Israel as a reed is shaken in the water” (I Kings 14:15). Rav Yehuda said that Rav said: This too is for a blessing, as Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: What is the meaning of that which is written: “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful” (Proverbs 27:6)? The curse with which Ahijah the Shilonite cursed the Jewish people is more effective than the blessing with which Balaam the wicked blessed them.

״נאמנים פצעי אוהב ונעתרות נשיקות שונא״ — טובה קללה שקילל אחיה השילוני את ישראל יותר מברכה שברכן בלעם הרשע.

אחיה השילוני קללן בקנה, אמר להם לישראל: ״והכה ה׳ את ישראל כאשר ינוד הקנה״, מה קנה זה עומד במקום מים, וגזעו מחליף ושרשיו מרובין,

Rabbi Yoḥanan elaborates: Ahijah the Shilonite cursed the Jewish people by comparing them to a reed: “For the Lord will smite Israel as a reed is shaken in the water.” Although it seems to be a curse, this verse is actually a blessing. Just as this reed stands in a place of water, and its shoots replenish themselves when cut, and its roots are numerous for a plant of its size, and even if all the winds in the world come and blow against it, they cannot move it from its place, rather, it sways with them until the winds subside, and the reed still stands in its place, the same applies to the Jewish people. After all the difficulties that they endure, they will ultimately survive and return home.

ואפילו כל הרוחות שבעולם באות ונושבות בו — אין מזיזות אותו ממקומו, אלא הולך ובא עמהן. דממו הרוחות — עמד הקנה במקומו.

אבל בלעם הרשע בירכן בארז, שנאמר: ״כארזים עלי מים״, מה ארז זה אינו עומד במקום מים, ואין גזעו מחליף, ואין שרשיו מרובין.

However, Balaam the wicked blessed the Jews by comparing them to a cedar, as it is stated: “As cedars beside the waters” (Numbers 24:6). Just as this cedar does not stand in a place of water, and its shoots do not replenish themselves, and its roots are not numerous, Balaam wished that the same should apply to the Jewish people. Furthermore, while it is true that even if all the winds in the world blow against it they will not move it from its place, once the southern wind blows against it, it uproots the cedar and turns it on its face. And not only that, but the reed merited that a quill [kulmos] is taken from it to write with it a Torah scroll, the Prophets, and the Writings. Evidently, the curse comparing Israel to a reed is better than the blessing likening them to a cedar.

אפילו כל הרוחות שבעולם נושבות בו — אין מזיזות אותו ממקומו. כיון שנשבה בו רוח דרומית — עוקרתו והופכתו על פניו. ולא עוד אלא שזכה קנה ליטול הימנו

קולמוס לכתוב בו ספר תורה נביאים וכתובים.

תנו רבנן: לעולם יהא אדם רך כקנה ואל יהא קשה כארז. מעשה שבא רבי אלעזר ברבי שמעון ממגדל גדור מבית רבו,

The Sages further taught in praise of the reed: A person should always be soft like a reed, and he should not be stiff like a cedar. An incident occurred in which Rabbi Elazar, son of Rabbi Shimon, came from Migdal Gedor, from his rabbi’s house, and he was riding on a donkey and strolling on the bank of the river. And he was very happy, and his head was swollen with pride because he had studied much Torah.

והיה רכוב על חמור ומטייל על שפת נהר, ושמח שמחה גדולה. והיתה דעתו גסה עליו מפני שלמד תורה הרבה.

נזדמן לו אדם אחד שהיה מכוער ביותר. אמר לו: שלום עליך רבי! ולא החזיר לו. אמר לו: ריקה, כמה מכוער אותו האיש!

He happened upon an exceedingly ugly person, who said to him: Greetings to you, my rabbi, but Rabbi Elazar did not return his greeting. Instead, Rabbi Elazar said to him: Worthless [reika] person, how ugly is that man. Are all the people of your city as ugly as you? The man said to him: I do not know, but you should go and say to the Craftsman Who made me: How ugly is the vessel you made. When Rabbi Elazar realized that he had sinned and insulted this man merely on account of his appearance, he descended from his donkey and prostrated himself before him, and he said to the man: I have sinned against you; forgive me. The man said to him: I will not forgive you until you go to the Craftsman Who made me and say: How ugly is the vessel you made.

שמא כל בני עירך מכוערין כמותך? אמר לו: איני יודע, אלא לך ואמור לאומן שעשאני: ״כמה מכוער כלי זה שעשית״. כיון שידע בעצמו שחטא,

ירד מן החמור ונשתטח לפניו, ואמר לו: נעניתי לך, מחול לי! אמר לו: איני מוחל לך עד שתלך לאומן שעשאני ואמור לו: כמה מכוער כלי זה שעשית.

היה מטייל אחריו עד שהגיע לעירו. יצאו בני עירו לקראתו, והיו אומרים לו: שלום עליך רבי רבי, מורי מורי! אמר להם: למי אתם קורין רבי רבי? אמרו לו:

He walked behind the man, trying to appease him, until they reached Rabbi Elazar’s city. The people of his city came out to greet him, saying to him: Greetings to you, my rabbi, my rabbi, my master, my master. The man said to them: Who are you calling my rabbi, my rabbi? They said to him: To this man, who is walking behind you. He said to them: If this man is a rabbi, may there not be many like him among the Jewish people. They asked him: For what reason do you say this? He said to them: He did such and such to me. They said to him: Even so, forgive him, as he is a great Torah scholar.

לזה שמטייל אחריך. אמר להם: אם זה רבי — אל ירבו כמותו בישראל. אמרו לו: מפני מה? אמר להם: כך וכך עשה לי. אמרו לו:

אף על פי כן, מחול לו, שאדם גדול בתורה הוא.

אמר להם: בשבילכם הריני מוחל לו, ובלבד שלא יהא רגיל לעשות כן. מיד נכנס רבי אלעזר ברבי שמעון, ודרש: לעולם יהא אדם רך כקנה ואל יהא קשה כארז.

He said to them: For your sakes I forgive him, provided that he accepts upon himself not to become accustomed to behave like this. Immediately, Rabbi Elazar, son of Rabbi Shimon, entered the study hall and taught: A person should always be soft like a reed and he should not be stiff like a cedar, as one who is proud like a cedar is likely to sin. And therefore, due to its gentle qualities, the reed merited that a quill is taken from it to write with it a Torah scroll, phylacteries, and mezuzot.

ולפיכך זכה קנה ליטול הימנו קולמוס לכתוב בו ספר תורה תפילין ומזוזות.

וכן עיר שיש בה דבר או מפולת כו׳. תנו רבנן: מפולת שאמרו, בריאות ולא רעועות. שאינן ראויות ליפול, ולא הראויות ליפול.

§ The mishna taught: And likewise, if a city is afflicted by pestilence or collapsing buildings, that city fasts and sounds the alarm, and all of its surrounding areas fast but they do not sound the alarm. Rabbi Akiva says: They sound the alarm but they do not fast. The Sages taught: These collapsing buildings to which the Sages referred are those of sturdy and not dilapidated walls; they have walls that are not ready to fall, and not those that are ready to fall.

הי ניהו בריאות, הי ניהו שאינן ראויות ליפול. הי ניהו רעועות, הי ניהו ראויות ליפול! לא צריכא, דנפלו מחמת גובהייהו. אי נמי, דקיימן אגודא דנהרא.

The Gemara expresses puzzlement with regard to the wording of the baraita: What are sound walls; what are walls that are not ready to fall; what are dilapidated walls; what are those that are ready to fall? The elements in each pair of walls are apparently the same, and the baraita is repetitive. The Gemara answers: No, it is necessary to specify that in the case of walls that fell due to their height, i.e., they are sound but also ready to fall, due to their excessive height. Alternatively, the baraita is referring to a case where the walls were positioned on a riverbank, as they are likely to fall despite the fact that they are not dilapidated, as the riverbank itself is unstable.

כי ההיא אשיתא רעיעתא דהואי בנהרדעא דלא הוה חליף רב ושמואל תותה, אף על גב דקיימא באתרה תליסר שנין. יומא חד איקלע רב אדא בר אהבה להתם,

The Gemara relates: This is like that dilapidated wall that was in Neharde’a, under which Rav and Shmuel would not pass, although it stood in place thirteen years. One day Rav Adda bar Ahava happened to come there and walked with them. As they passed the wall, Shmuel said to Rav: Come, Master, let us circumvent this wall, so that we do not stand beneath it. Rav said to him: It is not necessary to do so today, as Rav Adda bar Ahava is with us, whose merit is great, and therefore I am not afraid of its collapse.

אמר ליה שמואל לרב: ניתי מר נקיף! אמר ליה: לא צריכנא האידנא, דאיכא רב אדא בר אהבה בהדן דנפיש[א] זכותיה, ולא מסתפינא.

רב הונא הוה ליה ההוא חמרא בההוא ביתא רעיעא, ובעא לפנוייה. עייליה לרב אדא בר אהבה להתם, משכיה בשמעתא עד דפנייה. בתר דנפק נפל ביתא.

The Gemara relates another incident. Rav Huna had a certain quantity of wine in a certain dilapidated house and he wanted to move it, but he was afraid that the building would collapse upon his entry. He brought Rav Adda bar Ahava to there, to the ramshackle house, and he dragged out a discussion with him concerning a matter of halakha until they had removed all the wine. As soon as they exited, the building collapsed. Rav Adda bar Ahava realized what had happened and became angry.

ארגיש רב אדא בר אהבה, איקפד.

סבר לה כי הא דאמר רבי ינאי: לעולם אל יעמוד אדם במקום סכנה ויאמר: עושין לי נס, שמא אין עושין לו נס.

The Gemara explains: Rav Adda bar Ahava holds in accordance with this statement, as Rabbi Yannai said: A person should never stand in a place of danger and say: A miracle will be performed for me, and I will escape unharmed, lest a miracle is not performed for him. And if you say that a miracle will be performed for him, they will deduct it from his merits. Rav Ḥanan said: What is the verse that alludes to this idea? As it is written: “I have become small from all the mercies and all the truth that You have showed Your servant” (Genesis 32:11). In other words, the more benevolence one receives from God, the more his merit is reduced.

ואם תימצי לומר עושין לו נס — מנכין לו מזכיותיו. אמר רב חנן: מאי קרא — דכתיב: ״קטנתי מכל החסדים ומכל האמת״.

מאי הוה עובדיה דרב אדא בר אהבה? כי הא דאתמר, שאלו תלמידיו לרב אדא בר אהבה: במה הארכת ימים? אמר להם: מימי לא הקפדתי בתוך ביתי,

After recounting stories that reflect Rav Adda bar Ahava’s great merit, the Gemara asks: What were the exceptional deeds of Rav Adda bar Ahava? The Gemara reports that they are as it is stated: The students of Rabbi Zeira asked him, and some say that the students of Rav Adda bar Ahava asked him: To what do you attribute your longevity? He said to them: In all my days I did not become angry with my household, and I never walked before someone greater than myself; rather, I always gave him the honor of walking before me.

ולא צעדתי בפני מי שגדול ממני,

ולא הרהרתי במבואות המטונפות, ולא הלכתי ארבע אמות בלא תורה ובלא תפילין, ולא ישנתי בבית המדרש לא שינת קבע ולא שינת עראי, ולא ששתי בתקלת חברי,

Rav Adda bar Ahava continued: And I did not think about matters of Torah in filthy alleyways; and I did not walk four cubits without engaging in Torah and without donning phylacteries; and I would not fall asleep in the study hall, neither a deep sleep nor a brief nap; and I would not rejoice in the mishap of my colleague; and I would not call my colleague by his nickname. And some say that he said: I would not call my colleague by his derogatory family name.

ולא קראתי לחבירי בהכינתו, ואמרי לה בחניכתו.

אמר ליה רבא לרפרם בר פפא: לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא! אמר ליה: בינקותיה לא דכירנא, בסיבותיה דכירנא.

§ The Gemara relates another story about the righteous deeds of the Sages involving a dilapidated wall. Rava said to Rafram bar Pappa: Let the Master tell us some of those fine deeds that Rav Huna performed. He said to him: I do not remember what he did in his youth, but the deeds of his old age I remember. As on every cloudy day they would take him out in a golden carriage [guharka], and he would survey the entire city. And he would command that every unstable wall be torn down, lest it fall in the rain and hurt someone. If its owner was able to build another, Rav Huna would instruct him to rebuild it. And if he was unable to rebuild it, Rav Huna would build it himself with his own money.

דכל יומא דעיבא הוו מפקין ליה בגוהרקא דדהבא, וסייר לה לכולה מתא. וכל אשיתא דהוות רעיעתא, הוה סתר לה. אי אפשר למרה — בני לה,

ואי לא אפשר — בני לה איהו מדידיה.

וכל פניא דמעלי שבתא הוה משדר שלוחא לשוקא, וכל ירקא דהוה פייש להו לגינאי, זבין ליה ושדי ליה לנהרא. וליתביה לעניים!

Rafram bar Pappa further relates: And every Shabbat eve, in the afternoon, Rav Huna would send a messenger to the marketplace, and he would purchase all the vegetables that were left with the gardeners who sold their crops, and throw them into the river. The Gemara asks: But why did he throw out the vegetables? Let him give them to the poor. The Gemara answers: If he did this, the poor would sometimes rely on the fact that Rav Huna would hand out vegetables, and they would not come to purchase any. This would ruin the gardeners’ livelihood. The Gemara further asks: And let him throw them to the animals. The Gemara answers: He holds that human food may not be fed to animals, as this is a display of contempt for the food.

זמנין דסמכא דעתייהו ולא אתו למיזבן. ולשדייה לבהמה! קסבר: מאכל אדם אין מאכילין לבהמה.

ולא ליזבניה כלל! נמצאת מכשילן לעתיד לבא.

The Gemara objects: But if Rav Huna could not use them in any way, he should not purchase the vegetables at all. The Gemara answers: If nothing is done, you would have been found to have caused a stumbling block for them in the future. If the vegetable sellers see that some of their produce is left unsold, the next week they will not bring enough for Shabbat. Therefore, Rav Huna made sure that the vegetables were all bought, so that the sellers would continue to bring them.

כי הוה ליה מילתא דאסותא, הוה מלי כוזא (דמיא) [מיניה], ותלי ליה בסיפא דביתא, ואמר: כל דבעי ליתי ולישקול. ואיכא דאמרי: מילתא דשיבתא הוה גמיר,

Another custom of Rav Huna was that when he had a new medicine, he would fill a water jug with the medicine and hang it from the doorpost of his house, saying: All who need, let him come and take from this new medicine. And there are those who say: He had a remedy against the demon Shivta that he knew by tradition, that one must wash his hands for protection against this evil spirit. And to this end, he would place a water jug and hang it by the door, saying: Anyone who needs, let him come to the house and wash his hands, so that he will not be in danger.

והוה מנח כוזא דמיא ודלי ליה, ואמר: כל דצריך — ליתי וליעול דלא לסתכן.

כי הוה כרך ריפתא, הוה פתח לבביה, ואמר: כל מאן דצריך ליתי וליכול. אמר רבא: כולהו מצינא מקיימנא, לבר מהא דלא מצינא למיעבד,

The Gemara further relates: When Rav Huna would eat bread, he would open the doors to his house, saying: Whoever needs, let him come in and eat. Rava said: I can fulfill all these customs of Rav Huna, except for this one, which I cannot do,