Ta'anit 7

What a fun daf!  We continue to discuss rainfall.  In amud (a), the rabbis compete with each other.  Rabbi Abbahu states that rainfall is more important than something else - resurrection of the dead.  Rav Yehuda teaches that rainfall is as great as the giving of Torah.  These statements are proven with restating the notion that resurrection of the dead is just for righteous Jews; Torah is just for Jews.  However, rainfall is for everyone, including Jews who sin and all human beings.

The rabbis move into other interpretations.  Through verses from Proverbs and Deuteronomy, we learn some of the many ways that Torah scholars are worthy.  These metaphors are beautiful but incredibly self-serving.  Of note are the many ways that scholars who study alone rather than in groups will become fools.  That would be referring to me.  Though I cannot even call myself a scholar.

Some of the more poignant points:

• As iron sharpens iron; Torah scholars sharpen each other in halacha
• How is a man "like a tree in a field" (Deuteronomy 20:19)? Taken from the verses before and after this verse:  because Torah scholars are also cut down if they are not worthy but left to flourish if they are strong
• Why is the "Torah like a tree of life if we lay hold upon it" (Proverbs 3:18)? Like a twig can ignite a tree, minor Torah scholars can sharpen great Sages 
• Rabbi Chanina: I've learned much from my teachers, more from my colleagues, but from my students, more than all of them

Some thoughts about Torah scholars and water:

• what does Isaiah mean: "To him who is thirsty bring water" (21:14) and "Ho, everyone who thirsts, come for water" (55:1)?  teachers should seek out great students of Torah; all people should find opportunities to learn Torah ourselves
• Rabbi Oshaya: Torah is compared to water, wine and milk. Why?  These liquids are preserved best in clay pots; Torah is best learned by those who are humble.
• Rabbi Yoehoshua ben Chananya, an unattractive man, spoke with the daughter of the Roman emperor.  She insulted him: "Woe to glorious wisdom in an ugly vessel".  He told her to tell her father to store wine in gold and silver vessels.  When the wine turned sour and the daughter explained what had happened, Rabbi Yahoshua ben Chananya was summoned.  He explained, "Just as she said tot me, so I said to her."  The emperor responded, "but there are handsome people who are learned".  The rabbi replied that had they been ugly, they would have been more learned!  Water, wine and milk require attention so that they do not spoil; matters of Torah are forgotten without attention.

I think that Rabbi Yehoshua might have been hoping for a wife as a reward for that last retort.  No commentary tells us what happened, unfortunately.

In amud (b) we move back to the causes of and remedies for drought.  The idea is that we can control the rain with our halachically righteous practice and with our prayer.  Personally I find this extremely disturbing.  I can appreciate the power of prayer as energy.  I can imagine that thousands of prayers being directed at the same 'place' might be powerful.  But powerful enough to change the weather?  That is hard for me to fathom.  I am decidedly uncomfortable with the notion of G-d answering our prayers. I do not believe in an active G-d; a G-d who has 'ears' to 'hear'.  That comes far too close to a belief system that blames people for our circumstances.  That is not my Judaism.