1)

(a)The Gemara appraises the day of rain in no less than nine different ways. According to Rebbi Avahu, the day of rain is greater than that of the revival of the dead - inasmuch as the revival of the dead is confined to Tzadikim (those who merit it), whereas the day of rain is good for everybody, regardless of merit.

(b)Rav Yosef disagrees with Rebbi Avahu. He argues - that Chazal inserted 'Mashiv ha'Ru'ach' in the Berachah of Techi'as ha'Meisim, because it is on a par with Techi'as ha'Meisim (but not greater).

(c)Rav Yehudah compares the day of rain to the day on which Torah was given to Yisrael. Rava disagrees with him - because the Torah writes in v'Zos ha'Berachah "Ya'arof ka'Matar Likchi" (My Lekach will fall like rain). Now, we derive from the Pasuk in Mishlei "Ki Lekach Tov Nasati Lachem", that Lekach pertains to Torah), and a comparison of this nature usually denotes comparing the less significant ("My Torah") to the more significant ("like rain").

(d)Rava therefore concludes - that the day of rain is greater than the day on which Torah was given to Yisrael.

(e)To reconcile the two seemingly contradictory phrases "Ya'arof ka'Matar Likchi" and "Tizal ka'Tal Imrasi", Rava explains - that if he is a worthy, respectable Talmid-Chacham (who will study Torah Lishmah), be gentle with him like dew, but if not, then turn your back on him (see Agados Maharsha).

2)

(a)Rebbi Ban'ah learns from the Pasuk ...

1. ... "Etz Chayim Hi la'Machazikim Bah" (Mishlei) - that with regard to people who study Torah Lishmah (for the sake of fulfilling what is written in it), Torah becomes a balm of life.

2. ... "Ya'arof ka'Matar Likchi" - that if they study it for ulterior motives, it becomes a source of death (because 'Arifah' means to kill - like in the Pasuk "v'Arfu Sham es ha'Eglah ba'Nachal").

(b)Rebbi Zeira declined to learn Torah with Rebbi Yirmeyahu - because he was feeling weak.

(c)He did however, condescend to say a piece of Agadah. He explained the strange Pasuk in Ki Setzei "Ki ha'Adam Etz ha'Sadeh" with the seemingly contradictory Pesukim there "Ki Mimenu Sochel, v'Oso Lo Sichros" and "Oso Sashchis v'Charata" - that if he is a worthy Talmid-Chacham (who learns Torah li'Shmah - Maharsha), then eat from him (learn from him). Otherwise, destroy him and cut him down.

3)

(a)Rebbi Chama bar Chanina learns from the Pasuk in Mishlei (bearing in mind that most Pesukim there refer to Torah or Talmidei-Chachamim) "Barzel b'Barzel Naga'u" - that just as one piece of metal sharpens the other, so too, does one Talmid-Chacham sharpen the other in Halachah.

(b)Rabah bar bar Chanah learns the same thing from Yirmeyahu ha'Navi's comparison of Torah to fire - because one fire-brand on its own cannot create a fire. It is only when there are many fire-brands burning together, that each one helps the next to burn brightly, and it is between them, that the fire is created.

(c)Rebbi Yosi bar Chanina learns from the Pasuk in Yirmeyahu ...

1. ... "Cherev el ha'Badim" - that someone who learns on his own (in the days when they had no Sefarim), deserves to be put to the sword.

2. ... "v'Noalu" - that he becomes foolish (because on his own, he stands to misconstrue what he learns).

(d)He learns from the 'Gezeirah-Shavah' "v'*Noalu*" and "Asher Noalnu, va'Asher Chatanu" (in Beha'aloscha) - that next, he will put his mistakes into practice, causing him to sin.

4)

(a)Rav Nachman bar Yitzchak learns from the Pasuk in Mishlei (comparing the words of Torah to wood) "Etz Chayim Hi" - that in the same way as small sticks of wood kindle the larger ones, so too, do the smaller Talmidei-Chachamim sharpen those who are more learned in Halachah.

(b)In similar vein, Rebbi Chanina said - that he learned much from his Rebbes, even more from his colleagues, and most of all from his Talmidim.

(c)One should ...

1. ... bring 'water' to the thirsty Talmid (i.e. it is incumbent for the Rav to go and learn with him) - if he is worthy (i.e. if he wants to learn from the Rav); if he is not, then it is he (the Talmid) who must go to the 'water'.

2. ... teach (the secrets of) Torah - to a Talmid who is worthy; if he is not, then one should best keep them to oneself.

(d)According to Rebbi Chanina bar Idi, the Navi Yeshayah compares words of Torah to water (in the Pasuk "Hoi Kol Tzamei Lechu l'Mayim") - because Torah only lasts by a person who is humble, just like water will always leave a high spot to go to a low one.

5)

(a)In another Pasuk, Yeshayah compares Torah to wine and milk as well - because just as these three liquids will only last in (cheap) earthenware vessels, but not in (expensive) gold ones, so too will Torah only last inside a person who is humble.

(b)Rebbi Yehoshua was not a good-looking man. When the emperor's daughter expressed surprise that so much wisdom should exist in such an ugly receptacle - he responded by suggesting that she move all her father's wine from the earthenware vessels where they were being stored, to gold and silver ones (as befits such a precious commodity as wine).

(c)When the wine turned sour, and the emperor demanded an explanation as to why he had instructed his daughter to move the wine to gold and silver barrels - Rebbi Yehoshua replied that it was his daughter herself who had expressed the theory that the more precious a commodity, the more expensive the container ought to be.

(d)Rebbi Yehoshua then explained that it is not because a person is good-looking that he cannot learn - but that if he would be ugly, he would learn still better (because good looks breed vanity).

6)

(a)The second reason for the Navi's comparison of words of Torah to water, wine and milk - is that, in the same way as one only needs to turn away for a moment, and these liquids will become spoilt, by means of a foreign element falling into them, so too, one only needs to turn away from Torah for a brief moment, and one's Torah will become spoilt, contaminated by foreign elements.

(b)He compares them to those three liquids rather than to oil or honey - because oil or honey, due to their density, do not spoil so easily; when a foreign element falls into them, it remains on top, from where it can be easily removed.

(c)Rav Chama b'Rebbi Chanina learns from the Pasuk in Yeshayah where, in the same Pasuk in which the Navi refers to the creation of heaven and earth, he writes "Ani Hash-m Berasi*v*" (in the singular) - that Hash-m is happy with the creation of the rain (to which "Berasi*v*" refers, like He was with the creation of heaven and earth).

(d)It is salvation - that sprouts and flourishes on the day of rain.

7)

(a)Rav Tanchum bar Chanilai learns from the Pasuk in Tehilim "Ratzisa Hash-m Artzecha (with rain) ... Nasasa Avon Amecha ... " - that Hash-m only sends rain after having forgiven Yisrael's sins.

8)

(a)Rav Tanchum Brei d'Rebbi Chiya Ish Kfar Ako learns from a Pasuk in Iyov, and Ze'iri from Dihavas from the Pasuk in Ekev "v'Atzar es ha'Shamayim ... va'Avadtem Meheirah" - that if Hash-m withholds rain from the world - it is because Yisrael deserve to be destroyed.

(b)Tana d'Bei Rebbi Yishmael explains the Pasuk in Iyov "Tziyah Gam Chom Yigzalu mi'Yemei Sheleg" - to mean that Hash-m stops the rain ("Yemei Sheleg" refers to the rain season) because the people nullified the Terumos and Ma'asros that Hash-m had commanded them in the summer.

(c)According to Rebbi Shimon ben Pazi - the north-wind negates the rain when the faces are angry (because of the Lashon ha'Ra that was spoken about them - "Lashon Seiser").

9)

(a)The Pasuk writes in Yirmeyahu ... "va'Yimna Revivim, u'Malkosh Lo Hayah Lach, u'Metzach Ishah Zonah Hayah Lach, Me'anta Hikalem". What does Rav Hamnuna learn from ...

1. ... the sequence "va'Yimna Revivim, u'Malkosh Lo Hayah Lach, u'Metzach Ishah Zonah Hayah Lach" - that the rain is stopped only because of Chutzpah.

2. ..."u'Metzach Ishah Zonah Hayah Lach ... " - that Chutzpah leads to adultery.

(b)And Rav Nachman learns from the Navi's use of the past tense ("Hayah Lach") - that if someone has Chutzpah, we can be rest assured that he already committed adultery.

(c)Rav Huna adds that one is permitted to hate someone who has Chutzpah (despite the injunction of "v'Ahavta l'Re'acha Kamocha"); Whereas Rav Nachman bar Yitzchak even permits - calling him a Rasha (even though the insulted person would normally be permitted to retaliate by interfering with his Parnasah).

(d)

1. Rav Ketina explains the Pasuk in Koheles "ba'Atzaltayim Yimach ha'Mekareh" to mean - that when Yisrael are lazy and fail to study Torah (the fifth reason), they make Hash-m poor (kiv'Yachol), depriving Him of the ability to send rain.

2. Tana d'Bei Rebbi Yishmael explains the Pasuk in Iyov "v'Atah Lo Ra'u Or (Torah), Bahir Hu ba'Shechakim v'Ru'ach Avrah u'Tehartem" to mean - that when Yisrael fail to study Torah, then, even when there are clouds in the sky, the wind will come and blow them away.

10)

(a)Rav Ami learns from a Pasuk in Iyov that the rain is stopped, because of the sin of theft (the sixth reason). The antidote, which is written there too ... "v'Yatz'u Alehah b'Mafgi'a" is - Tefilah.

(b)The seventh reason, based on the Pasuk "v'Hu Lo Panim Kilkel" - is because of the many sins of the generation.

(c)The antidote, based on the continuation of the Pasuk "v'Chayalim Yigaber" - is Tefilas Rabim (communal prayer - see Agados Maharsha).

(d)We learn from the final words in the Pasuk "v'Yisron Hachsher Chochmah" - that, had they not sinned in the first place, it would have been better still (i.e. there would have been even more rain).