“If you follow My statutes, and observe My commandments, and perform them” (Leviticus 26:3). “If you follow My statutes” – that is what is written: “I consider my ways, and I direct my feet to Your precepts” (Psalms 119:59). David said: ‘Master of the universe, each and every day, I would calculate and say: I am going to this place and that residence, but my legs would take me to synagogues and study halls.’ That is what is written: “And I direct my feet to your precepts.” Rav Huna said in the name of Rabbi Aḥa: I calculated the reward given for mitzvot and the loss incurred for transgressions, “and I direct my feet to your precepts.” Rabbi Menaḥem, the son-in-law of Rabbi Elazar bar Avina, said: I calculated what You wrote for us in the Torah: “If you follow My statutes”; what is written there? “I will grant peace in the land” (Leviticus 26:6). “But if you will not heed Me” (Leviticus 26:14); what is written there? “I will chastise you further” (Leviticus 26:18). Rabbi Abba son of Rabbi Ḥiyya said in the name of Rabbi Yonatan: I calculated blessings, I calculated curses; the blessings are from alef through tav,1The section of blessings (Leviticus 26:3–13) begins with the letter alef, the first letter of the Hebrew alphabet, and ends with the last letter, tav. the curses are from vav through heh.2The section of curses (Leviticus 26:14–46) begins with the letter vav and ends with the letter heh. These two letters appear next to each other in the Hebrew alphabet, with heh coming before vav. The implication is that since the blessings encompass the entire alphabet and the curses only two letters, the blessings are more all-encompassing. Moreover, they are reversed.3Vav comes after heh in the alphabet. This hints that the curses can be reversed and become blessings. Rabbi Avin said: [God says:] ‘If you merit, I will transform the curses into blessings for you. When? When you observe My Torah.’ That is what is written: “If you follow My statutes.”
Another matter, “if you follow My statutes” – that is what is written: “Now, sons, heed me, as happy are those who observe my ways” (Proverbs 8:32). This is speaking of Jacob, in whose regard it is written: “Jacob took a vow saying” (Genesis 28:20). The Rabbis and Rabbi Asi, the Rabbis say: The Holy One blessed be He responded to him regarding everything [that he requested], but regarding sustenance, He did not respond to him. [Jacob said:] “If God will be with me” (Genesis 28:20); [God] said to him: “Behold I am with you” (Genesis 28:15). [Jacob said:] “And He will keep me” (Genesis 28:20); [God] said to him: “And I will keep you” (Genesis 28:15). [Jacob said:] “On this path that I am going” (Genesis 28:20); [God] said to him: “Wherever you will go” (Genesis 28:15). [Jacob said:] “And I will return in peace to my father’s house” (Genesis 28:21); [God] said to him: I will return you to this land” (Genesis 28:15). But regarding sustenance,4Jacob had said: “And will provide me bread to eat, and a garment to wear” (Genesis 28:20). He did not respond to him. Rabbi Asi said: He responded to him even regarding sustenance, as it is written: “For I will not forsake you” (Genesis 28:15), and the expression of forsaking is nothing other than an expression of sustenance, just as it says: “I was a youth, and I have grown old, and I have not seen a righteous man forsaken, and his offspring seeking bread” (Psalms 37:25). Alternatively, even though his offspring and children are seeking bread, I have not seen that righteous man, their father, forsaken of his fear of the Holy One blessed be He. Rabbi Hoshaya said: Happy is the one born to a woman who hears this from his Creator. Rabbi Ḥanina bar Pappa said: [God said:] ‘I am happy and you are happy when all these conditions that I stipulated with you are fulfilled.’ Rabbi Aḥa said: He said so to his descendants as well, as it is stated: “Now, sons, heed Me, [as happy are those who observe My ways]” (Proverbs 8:32). ‘I am happy and you are happy when you fulfill all these conditions that I stipulated with you. When? When you observe My Torah,’ as it is stated: “If you follow My statutes.”
Rabbi Elazar said: The way of the world is that a king issues a decree; if he wishes to fulfill it, he fulfills it, and if not, ultimately he has others fulfill it. But the Holy One blessed be He is not so, but rather, He issues a decree and He fulfills it first. That is what is written: “You shall rise before the aged, show deference to the elderly, and you shall fear your God, I am the Lord” (Leviticus 19:32). It is I who first fulfilled the mitzvaof standing before the elderly;5This was when God came to visit Abraham; Abraham was sitting (Genesis 18:1) while God, as it were, was standing. See Bereshit Rabba 48:7. “if you follow My statutes.”
“Statutes [ḥukim]” with which I set the heavens and the earth, as it is stated: “If My covenant with day and night would not be, had I not set the statutes of heaven and earth” (Jeremiah 33:25). Statutes with which I set the sun and the moon, as it is stated: “So said the Lord, who gives the sun for light of day, and the statutes of the moon and stars for light of night” (Jeremiah 31:35). Statutes with which I set the sea, as it is stated: “When He set His statute for the sea” (Proverbs 8:29). Statutes with which I set the sand, as it is stated: “For I set the sand as the boundary of the sea [an eternal statute]” (Jeremiah 5:22). Statutes with which I set the depths, as it is stated: “When He set [beḥuko] a circle on the surface of the depths” (Proverbs 8:27); statute [ḥok] and circle [ḥug] for a verbal analogy.6Some suggest that the text should read “statute [ḥok] and statutes [ḥukot] for a verbal analogy” (Rabbi David Luria). The point is to connect all the verses cited here with Jeremiah 33:25, which is understood to mean that were it not for the Torah, God would not have created the world or support its continued existence.
Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: [They are called] statutes [ḥukim] because they are engraved [ḥakukim] [in order to defeat] the evil inclination. That is what is written: “Woe the engravers of evil inscriptions” (Isaiah 10:1). Rabbi Levi said: This is analogous to a place of desolation that is troubled by bands of robbers. What did the king do? He deployed a royal garrison to protect it. So, the Holy One blessed be He said: ‘Torah is called stone and evil inclination is called stone.’ Torah is called stone, as it is stated: “I will give you the stone tablets and the Torah and the mitzva” (Exodus 24:12). The evil inclination is called stone, as it is written: “I will remove the heart of stone from your flesh” (Ezekiel 36:26). The Torah is stone, the evil inclination is stone; let the stone protect from the stone.
Rabbi Aḥa ben Elyashiv said: Inscriptions [ḥukim] that bring a person to life in the World to Come. That is what is written: “It will be that he that is left in Zion and he that remains in Jerusalem shall be called holy, everyone that is written for life in Jerusalem” (Isaiah 4:3). This is one who engages in Torah, which is the tree of life, as it is stated: “It is a tree of life” (Proverbs 3:18). It is taught in the name of Rabbi Elazar: The sword and the book were given intertwined from Heaven. The Holy One blessed be He said to them: ‘If you observe what is written in this book, you will be saved from the sword, and if not, ultimately, it will kill you.’ Where is there an indication of these matters? As it is stated: “He banished the man; [He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword], to guard the path of the tree of life” (Genesis 3:24). “The path,” this is proper conduct, and then, “the tree of life,” this is Torah.7The ever-turning sword guards the path of the tree of life, indicating that whoever does not act in accordance with “the path of the tree of life” is subject to the sword. The code of conduct required at first was simply proper conduct, alluded to in the term “the path,” and after the giving of the Torah it was acting in accordance with the Torah, alluded to in the phrase “the tree of life.” It is taught in the name of Rabbi Shimon ben Yoḥai: The loaf and the rod were given intertwined from Heaven. He said to them: ‘If you observe the Torah, here is a loaf to eat, and if not, here is a rod to be stricken with.’ Where is there an indication of this matter? “If you are willing and heed, you will eat the goodness of the land. But if you refuse and are defiant, you will be devoured by the sword [ḥerev te’ukelu]” (Isaiah 1:19–20); you will eat carobs [ḥaruvin tokhelu].8The opposite of eating the goodness of the land is not being devoured by sword, but rather, famine. Therefore, it is expounded to mean that they would eat carobs, which were generally used as animal feed. Rabbi Aḥa said: When Israel needs the carob, they repent. Rabbi Akiva said: Poverty is as becoming for the daughter of Jacob as a red strap on the head of a white horse.9Poverty is good for the Jewish people because it motivates them to repent.
“And observe My commandments, and perform them” – Rabbi Ḥama ben Rabbi Ḥanina said: If you observe the Torah, I ascribe it to you as though you instituted them.10The phrase vaasitem otam, generally translated “and perform them,” can also be translated “you have instituted them.” God ascribes it to a person as though he was responsible for composing the Torah. “And perform them [otam]” – Rabbi Ḥanina bar Pappa said: He said to them: ‘If you observe the Torah, I ascribe it to you as though you made yourselves.’11Otam is written without a vav, and expounded as though it said atem, you. “And perform them” – Rabbi Ḥiyya taught: One who studies in order to perform, not one who studies in order not to perform.12One who studies Torah in order to observe the mitzvot is included in the blessings stated in the verses that follow, but not one who studies with no intention of observing the mitzvot. One who studies not to perform, it would be preferable for him had he not been created. Rabbi Yoḥanan said: One who studies not to perform, it would be preferable had his afterbirth overturned onto his face and he did not emerge to the air of the world. Rabbi Aḥa said: One who studies in order to perform merits to receive the Divine Spirit. What is the source? “So that you will take care to act in accordance with everything that is written in it, as then your way will prosper, and then you will succeed [taskil]” (Joshua 1:8). Taskil is nothing other than the Divine Spirit, just as it says: “Maskil by Eitan the Ezrahite” (Psalms 89:1).
“I will give your rains at their time, and the land shall yield its produce, and the tree of the field shall yield its fruit” (Leviticus 26:4). “I will give your rains at their time.” Rabbi Yonatan said: Three things were given as a gift to the world: Torah, the luminaries, and rains. Torah, from where is it derived? As it is stated: “When He finished…He gave to Moses [the two tablets of the Testimony]” (Exodus 31:18). The luminaries, from where is it derived? As it is stated: “God set them [in the firmament of the heavens]” (Genesis 1:17). Rains, from where is it derived? As it is stated: “I will give your rains at their time.” Rabbi Azarya says in the name of Rabbi Shimon ben Lakish: Peace, as well, as it is written: “I will give peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Neḥemya said: Salvation, as well, as it is written: “You gave me the shield of Your salvation” (Psalms 18:36). Rabbi Yitzḥak ben Rabbi Maryon said: Passage through the high sea, as well, in regard to which it is written: “So said the Lord, who makes a way through the sea” (Isaiah 43:16), as were it not so, when a person descends into it, he would immediately die. Rabbi Tanḥuma said: The Land of Israel, as well, as it is written: “He gave them the lands of the nations” (Psalms 105:44). The Rabbis say: Mercy, as well, as it is written: “He gave them mercy [before all their captors]” (Psalms 106:46). Some say: The vengeance against Edom, as well, as it is written: “I will give My vengeance against Edom at the hand of My people Israel” (Ezekiel 25:14).
Another matter, “I will give your rains at their time” – on Wednesdays.13This is before the heavy market days at the end of the week, when people are purchasing their food for Shabbat. Rain on the heavy market days would be inconvenient for people. Do you say on Wednesdays, or is it even on Fridays? They said: Even if the years are like the years of Elijah,14During those years there was a severe drought. and rain falls on Fridays, it is nothing other than a cursed omen. How, then, do I realize: “I will give your rains at their time”? It is on Wednesdays.
Another matter, “I will give your rains at their time,” at night. In the days of Herod, the rains would fall at night. In the morning, the wind would blow, the clouds would disperse, the sun would shine, the land would dry, and the laborers would go out and engage in their labor knowing that their actions were pleasing to their Father in Heaven. Another matter, “I will give your rains at their time,” on Shabbat nights.15Friday nights. Since it is Shabbat, people are at home, and the rain does not inconvenience anyone. There was an incident in the days of Shimon ben Shataḥ and in the days of Queen Shlamtza,16Also known as Shelomtziyon; she was the sister of Shimon ben Shataḥ. that the rains would fall on Shabbat nights until the wheat became like kidneys, barley like olive pits, and lentils like gold dinars. The Sages collected from them and left them for future generations, to inform them the extent of the effect of sin,17To inform the generations that if not for their sins, their produce would also be just as impressive. to realize what is stated: “Your iniquities have diverted these, and your sins have withheld good from you” (Jeremiah 5:25).
Another matter, “I will give your rains at their time” – not the rains of all the lands. How do I fulfill: “All the families of the earth will be blessed through you and your descendants”? (Genesis 28:14). It is that there will be plenty in the Land of Israel, and famine in all the lands, and all the lands will come and purchase produce from you and make you wealthy with their money, like the matter that is stated: “Joseph gathered all the money” (Genesis 47:14). It is written: “Like your days, so will be your flow” (Deuteronomy 33:25); that the money of all the lands will flow as they bring it to the Land of Israel.
How many rains must fall for the earth to produce fruits? Rabbi Meir says: At least two. Rabbi Yosei says: At least three. According to the opinion of Rabbi Meir, who said at least two, “the early rain and the late rain” (Deuteronomy 11:14); “the early rain” in Marḥeshvan and “the late rain” in Nisan. According to the opinion of Rabbi Yosei, who said at least three, “the early rain” in Kislev, “the late rain” in Nisan, and a rainfall in between, that is three. Rabbi Dostai ben Rabbi Yanai said: That is what is written: “For He says to the snow: Be on the earth, and the rain He pours down [vegeshem matar vegeshem] (Job 37:6), these are three;18Vegeshem matar vegeshem literally means “and rain, downpour, and rain.” “the downpour of the rain [mitrot]” (Job 37:6), two, these are five. The Rabbis say: Seven; these five and “the early rain and the late rain,” – “the early rain” in Marḥeshvan, and “the late rain” in Nisan; these are seven. Rabbi Abahu said: I was passing before the synagogue of the coppersmiths of Lod, and I heard the voice of Rabbi Shmuel bar Naḥmani, who was sitting and expounding: The Rabbis said in the name of Ḥizkiya: When Israel performs the will of the Holy One blessed be He, He remembers the earth once19He remembers the earth by providing rain. and immediately it produces. What is the source? “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10); that it produces one-tenth for you.20A fuller version of this statement in found in Shir HaShirim Rabba 7:11: “If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth.” Tasherana is expounded as taasrena, produce one-tenth. Rabbi Berekhya, Rabbi Ḥelbo, and Rav Pappi said in the name of Rabbi Elazar: Sometimes He does so [brings rain] for the sake of a single person, for the sake of a single blade of grass, or for the sake of a single field, and the three of them are in a single verse, as it is stated: “Ask rain of the Lord at the time of the late rain: the Lord makes lightning and He will give them a rain shower; for a man, there will be grass in the field” (Zechariah 10:1), “for a man,” but not for men, for grass, but not for grasses, for a field, but not for fields. “Bring all the tithe to the storehouse, [and let it be food in My house. Test Me now with this…if I will not open for you the windows of heaven, and pour out] an endless blessing [ad beli dai] [for you]” (Malachi 3:10). What is ad beli dai? Rabbi Yona bar Abba said in the name of Rabbi Yoḥanan: A matter regarding which it is impossible to say enough [dai]; this is blessing. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Abba bar Kahana said in the name of Rav: Until your lips will be worn out [yivlu] from saying, it is enough for us [dayenu]. For in this world, rains trouble the world, wayfarers are troubled by them, seafarers are troubled by them, as well as treaders in winepresses and roofers. But in the future, the Holy One blessed be He will transfer them into a blessing. What is the source? “I will render them and the surroundings of My hill a blessing, and I will cause the rain to fall in its season; rains of blessing will they be” (Ezekiel 34:26).
אִם בְּחֻקֹּתַי תֵּלֵכוּ (ויקרא כו, ג), הֲדָא הוּא דִכְתִיב (תהלים קיט, נט): חִשַּׁבְתִּי דְרָכָי וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ, אָמַר דָּוִד רִבּוֹנוֹ שֶׁל עוֹלָם בְּכָל יוֹם וָיוֹם הָיִיתִי מְחַשֵׁב וְאוֹמֵר לְמָקוֹם פְּלוֹנִי וּלְבֵית דִּירָה פְּלוֹנִית אֲנִי הוֹלֵךְ, וְהָיוּ רַגְלַי מְבִיאוֹת אוֹתִי לְבָתֵּי כְנֵסִיּוֹת וּלְבָתֵּי מִדְרָשׁוֹת, הֲדָא הוּא דִכְתִיב: וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ, רַב הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר חִשַּׁבְתִּי מַתַּן שְׂכָרָן שֶׁל מִצְווֹת וְהֶפְסֵדָן שֶׁל עֲבֵרוֹת, וָאָשִׁיבָה רַגְלַי אֶל עֵדֹתֶיךָ. רַבִּי מְנַחֵם חַתְנָא דְּרַבִּי אֶלְעָזָר בַּר אֲבִינָא אָמַר, חִשַּׁבְתִּי מַה שֶּׁכָּתַבְתָּ לָנוּ בַּתּוֹרָה: אִם בְּחֻקֹּתַי תֵּלֵכוּ, וּמַה כְּתִיב תַּמָּן (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, (ויקרא כו, יד): וְאִם לֹא תִשְׁמְעוּ לִי, מַה כְּתִיב תַּמָּן (ויקרא כו, יח): וְיָסַפְתִּי לְיַסְּרָה אֶתְכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַבִּי חִיָּא בְּשֵׁם רַבִּי יוֹנָתָן אָמַר, חִשַּׁבְתִּי בְּרָכוֹת חִשַּׁבְתִּי קְלָלוֹת. בְּרָכוֹת מֵאל"ף עַד תי"ו, קְלָלוֹת מִן וי"ו וְעַד ה"א, וְלֹא עוֹד אֶלָּא שֶׁהֵן הֲפוּכוֹת. אָמַר רַבִּי אָבִין אִם זְכִיתֶן הֲרֵינִי הוֹפֵךְ לָכֶם קְלָלוֹת לִבְרָכוֹת, אֵימָתַי כְּשֶׁתִּשְׁמְרוּ אֶת תּוֹרָתִי, הֲדָא הוּא דִכְתִיב: אִם בְּחֻקֹּתַי תֵּלֵכוּ.
“If you follow My statutes, and observe My commandments, and perform them” (Leviticus 26:3).
“If you follow My statutes” – that is what is written: “I consider my ways, and I direct my feet to Your precepts” (Psalms 119:59). David said: ‘Master of the universe, each and every day, I would calculate and say: I am going to this place and that residence, but my legs would take me to synagogues and study halls.’ That is what is written: “And I direct my feet to your precepts.”
Rav Huna said in the name of Rabbi Aḥa: I calculated the reward given for mitzvot and the loss incurred for transgressions, “and I direct my feet to your precepts.” Rabbi Menaḥem, the son-in-law of Rabbi Elazar bar Avina, said: I calculated what You wrote for us in the Torah: “If you follow My statutes”; what is written there? “I will grant peace in the land” (Leviticus 26:6). “But if you will not heed Me” (Leviticus 26:14); what is written there? “I will chastise you further” (Leviticus 26:18).
Rabbi Abba son of Rabbi Ḥiyya said in the name of Rabbi Yonatan: I calculated blessings, I calculated curses; the blessings are from alef through tav,1The section of blessings (Leviticus 26:3–13) begins with the letter alef, the first letter of the Hebrew alphabet, and ends with the last letter, tav. the curses are from vav through heh.2The section of curses (Leviticus 26:14–46) begins with the letter vav and ends with the letter heh. These two letters appear next to each other in the Hebrew alphabet, with heh coming before vav. The implication is that since the blessings encompass the entire alphabet and the curses only two letters, the blessings are more all-encompassing. Moreover, they are reversed.3Vav comes after heh in the alphabet. This hints that the curses can be reversed and become blessings. Rabbi Avin said: [God says:] ‘If you merit, I will transform the curses into blessings for you. When? When you observe My Torah.’ That is what is written: “If you follow My statutes.”
דָּבָר אַחֵר, אִם בְּחֻקֹּתַי תֵּלֵכוּ, הֲדָא הוּא דִּכְתִיב (משלי ח, לב): וְעַתָּה בָנִים שִׁמְעוּ לִי וְאַשְׁרֵי דְּרָכַי יִשְׁמֹרוּ, מְדַבֵּר בְּיַעֲקֹב דִּכְתִיב בֵּיהּ (בראשית כח, כ): וַיִּדַּר יַעֲקֹב נֶדֶר לֵאמֹר, רַבָּנָן וְרַבִּי אַסֵּי, רַבָּנָן אָמְרֵי עַל הַכֹּל הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְעַל הַפַּרְנָסָה לֹא הֱשִׁיבוֹ. (בראשית כח, כ): אִם יִהְיֶה אֱלֹהִים עִמָּדִי, אָמַר לוֹ (בראשית כח, טו): וְהִנֵּה אָנֹכִי עִמָּךְ. (בראשית כח, כ): וּשְׁמָרַנִּי, אָמַר לוֹ (בראשית כח, טו): וּשְׁמַרְתִּיךָ. (בראשית כח, כ): בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, אָמַר לוֹ (בראשית כח, טו): בְּכֹל אֲשֶׁר תֵּלֵךְ. (בראשית כח, כא): וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי, אָמַר לוֹ (בראשית כח, טו): וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת. וְעַל הַפַּרְנָסָה לֹא הֱשִׁיבוֹ. אָמַר רַב אַסֵּי אַף עַל הַפַּרְנָסָה הֱשִׁיבוֹ, דִּכְתִיב (בראשית כז, טו): כִּי לֹא אֶעֱזָבְךָ, וְאֵין לְשׁוֹן עֲזִיבָה הָאֲמוּרָה כָּאן אֶלָּא לְשׁוֹן פַּרְנָסָה, כְּמָה דְּאַתְּ אָמַר (תהלים לז, כה): נַעַר הָיִיתִי גַּם זָקַנְתִּי וְלֹא רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ לָחֶם, דָּבָר אַחֵר, אַף עַל פִּי שֶׁזַּרְעוֹ וּבָנָיו הֵם מְבַקְּשִׁים לָחֶם לֹא רָאִיתִי לְאוֹתוֹ צַדִּיק אֲבִיהֶם נֶעֱזָב מִיִּרְאָתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. אָמַר רַבִּי הוֹשַׁעְיָא אַשְׁרֵי יְלוּד אִשָּׁה, שֶׁכָּךְ שׁוֹמֵעַ מִפִּי בּוֹרְאוֹ. אָמַר רַבִּי חֲנִינָא בַּר פָּפָּא אַשְׁרַי וְאַשְׁרֵיכֶם כְּשֶׁנִּתְקַיְּמוּ כָּל הַתְּנָאִין הַלָּלוּ שֶׁהִתְנֵיתִי עִמָּכֶם. אָמַר רַבִּי אַחָא אַף לְבָנָיו אָמַר כֵּן, שֶׁנֶּאֱמַר: וְעַתָּה בָנִים שִׁמְעוּ לִי, אַשְׁרַי וְאַשְׁרֵיכֶם לִכְשֶׁתְּקַיְּמוּ כָּל הַתְּנָאִים הַלָּלוּ שֶׁהִתְנֵיתִי עִמָּכֶם, אֵימָתַי כְּשֶׁתִּשְׁמְרוּ אֶת תּוֹרָתִי, שֶׁנֶאֱמַר: אִם בְּחֻקֹּתַי תֵּלֵכוּ.
Another matter, “if you follow My statutes” – that is what is written: “Now, sons, heed me, as happy are those who observe my ways” (Proverbs 8:32). This is speaking of Jacob, in whose regard it is written: “Jacob took a vow saying” (Genesis 28:20). The Rabbis and Rabbi Asi, the Rabbis say: The Holy One blessed be He responded to him regarding everything [that he requested], but regarding sustenance, He did not respond to him. [Jacob said:] “If God will be with me” (Genesis 28:20); [God] said to him: “Behold I am with you” (Genesis 28:15). [Jacob said:] “And He will keep me” (Genesis 28:20); [God] said to him: “And I will keep you” (Genesis 28:15). [Jacob said:] “On this path that I am going” (Genesis 28:20); [God] said to him: “Wherever you will go” (Genesis 28:15). [Jacob said:] “And I will return in peace to my father’s house” (Genesis 28:21); [God] said to him: I will return you to this land” (Genesis 28:15). But regarding sustenance,4Jacob had said: “And will provide me bread to eat, and a garment to wear” (Genesis 28:20). He did not respond to him. Rabbi Asi said: He responded to him even regarding sustenance, as it is written: “For I will not forsake you” (Genesis 28:15), and the expression of forsaking is nothing other than an expression of sustenance, just as it says: “I was a youth, and I have grown old, and I have not seen a righteous man forsaken, and his offspring seeking bread” (Psalms 37:25). Alternatively, even though his offspring and children are seeking bread, I have not seen that righteous man, their father, forsaken of his fear of the Holy One blessed be He.
Rabbi Hoshaya said: Happy is the one born to a woman who hears this from his Creator. Rabbi Ḥanina bar Pappa said: [God said:] ‘I am happy and you are happy when all these conditions that I stipulated with you are fulfilled.’ Rabbi Aḥa said: He said so to his descendants as well, as it is stated: “Now, sons, heed Me, [as happy are those who observe My ways]” (Proverbs 8:32). ‘I am happy and you are happy when you fulfill all these conditions that I stipulated with you. When? When you observe My Torah,’ as it is stated: “If you follow My statutes.”
אָמַר רַבִּי אֶלְעָזָר בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם גּוֹזֵר גְּזֵרָה, אִם רָצָה לְקַיְמָהּ הֲרֵי הוּא מְקַיְמָהּ וְאִם לָאו סוֹף שֶׁמְקַיְמָהּ עַל יְדֵי אֲחֵרִים, אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא אֵינוֹ כֵן, אֶלָּא גּוֹזֵר גְּזֵרָה הוּא מְקַיְמָהּ תְּחִלָּה, הֲדָא הוּא דִכְתִיב (ויקרא יט, לב): מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי ה', אֲנִי הוּא שֶׁקִּיַּמְתִּי מִצְוַת עֲמִידַת זָקֵן תְּחִלָּה, אִם בְּחֻקֹּתַי תֵּלֵכוּ.
Rabbi Elazar said: The way of the world is that a king issues a decree; if he wishes to fulfill it, he fulfills it, and if not, ultimately he has others fulfill it. But the Holy One blessed be He is not so, but rather, He issues a decree and He fulfills it first. That is what is written: “You shall rise before the aged, show deference to the elderly, and you shall fear your God, I am the Lord” (Leviticus 19:32). It is I who first fulfilled the mitzva of standing before the elderly;5This was when God came to visit Abraham; Abraham was sitting (Genesis 18:1) while God, as it were, was standing. See Bereshit Rabba 48:7. “if you follow My statutes.”
חֻקִּים שֶׁבָּהֶם חָקַקְתִּי אֶת הַשָּׁמַיִם וְהָאָרֶץ, שֶׁנֶּאֱמַר (ירמיה לג, כה): אִם לֹא בְרִיתִי יוֹמָם וָלָיְלָה חֻקּוֹת שָׁמַיִם וָאָרֶץ לֹא שָׂמְתִּי, חֻקִּים שֶׁבָּהֶם חָקַקְתִּי אֶת הַשֶּׁמֶשׁ וְאֶת הַיָּרֵחַ, שֶׁנֶּאֱמַר (ירמיה לא, לד): כֹּה אָמַר ה' נֹתֵן שֶׁמֶשׁ לְאוֹר יוֹמָם חֻקֹּת יָרֵחַ וְכוֹכָבִים לְאוֹר לָיְלָה. חֻקֹּת שֶׁבָּהֶם חָקַקְתִּי אֶת הַיָּם, שֶׁנֶּאֱמַר (משלי ח, כט): בְּשׂוּמוֹ לַיָּם חֻקּוֹ. חֻקּוֹת שֶׁבָּהֶם חָקַקְתִּי אֶת הַחוֹל, שֶׁנֶּאֱמַר (ירמיה ה, כב): אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם. חֻקִּים שֶׁבָּהֶם חָקַקְתִּי אֶת הַתְּהוֹם, שֶׁנֶּאֱמַר (משלי ח, כז): בְּחֻקּוֹ חוּג עַל פְּנֵי תְהוֹם, חֹק וְחוּג לִגְזֵרָה שָׁוָה.
“Statutes [ḥukim]” with which I set the heavens and the earth, as it is stated: “If My covenant with day and night would not be, had I not set the statutes of heaven and earth” (Jeremiah 33:25). Statutes with which I set the sun and the moon, as it is stated: “So said the Lord, who gives the sun for light of day, and the statutes of the moon and stars for light of night” (Jeremiah 31:35). Statutes with which I set the sea, as it is stated: “When He set His statute for the sea” (Proverbs 8:29). Statutes with which I set the sand, as it is stated: “For I set the sand as the boundary of the sea [an eternal statute]” (Jeremiah 5:22). Statutes with which I set the depths, as it is stated: “When He set [beḥuko] a circle on the surface of the depths” (Proverbs 8:27); statute [ḥok] and circle [ḥug] for a verbal analogy.6Some suggest that the text should read “statute [ḥok] and statutes [ḥukot] for a verbal analogy” (Rabbi David Luria). The point is to connect all the verses cited here with Jeremiah 33:25, which is understood to mean that were it not for the Torah, God would not have created the world or support its continued existence.
רַבִּי לֵוִי בְּשֵׁם רַבִּי חָמָא בְּרַבִּי חֲנִינָא אָמַר חֻקִּים שֶׁהֵם חֲקוּקִים עַל יֵצֶר הָרָע, הֲדָא הוּא דִכְתִיב (ישעיה י, א): הוֹי הַחֹקְקִים חִקְקֵי אָוֶן, אָמַר רַבִּי לֵוִי מָשָׁל לִמְקוֹם אַדְרִימוֹן שֶׁהוּא מְשֻׁבָּשׁ בִּגְיָסוֹת, מֶה עָשָׂה הַמֶּלֶךְ הוֹשִׁיב בּוֹ קוֹסְטְרַיְנוֹס בִּשְׁבִיל לְשָׁמְרוֹ, כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא תּוֹרָה קְרוּיָה אֶבֶן וְיֵצֶר הָרָע קָרוּי אֶבֶן, תּוֹרָה קְרוּיָה אֶבֶן, שֶׁנֶּאֱמַר (שמות כד, יב): אֶת לֻחֹת הָאֶבֶן וְהַתּוֹרָה וְהַמִּצְוָה. יֵצֶר הָרָע קָרוּי אֶבֶן, דִּכְתִיב (יחזקאל לו, כו): וַהֲסִרֹתִי אֶת לֵב הָאֶבֶן מִבְּשַׂרְכֶם. תּוֹרָה אֶבֶן, יֵצֶר הָרָע אֶבֶן, הָאֶבֶן תִּשְׁמֹר אֶת הָאָבֶן.
Rabbi Levi said in the name of Rabbi Ḥama ben Rabbi Ḥanina: [They are called] statutes [ḥukim] because they are engraved [ḥakukim] [in order to defeat] the evil inclination. That is what is written: “Woe the engravers of evil inscriptions” (Isaiah 10:1). Rabbi Levi said: This is analogous to a place of desolation that is troubled by bands of robbers. What did the king do? He deployed a royal garrison to protect it. So, the Holy One blessed be He said: ‘Torah is called stone and evil inclination is called stone.’ Torah is called stone, as it is stated: “I will give you the stone tablets and the Torah and the mitzva” (Exodus 24:12). The evil inclination is called stone, as it is written: “I will remove the heart of stone from your flesh” (Ezekiel 36:26). The Torah is stone, the evil inclination is stone; let the stone protect from the stone.
אָמַר רַבִּי אַחָא בֶּן אֶלְיָשִׁיב חֻקִּים שֶׁמְבִיאִים אֶת הָאָדָם לְחַיֵּי הָעוֹלָם הַבָּא, הֲדָא הוּא דִכְתִיב (ישעיה ד, ג): וְהָיָה הַנִּשְׁאָר בְּצִיּוֹן וְהַנּוֹתָר בִּירוּשָׁלִַם קָדוֹשׁ יֵאָמֶר לוֹ כָּל הַכָּתוּב לַחַיִּים בִּירוּשָׁלִָם, הוּא שֶׁעוֹסֵק בַּתּוֹרָה, שֶׁהוּא עֵץ חַיִּים, שֶׁנֶּאֱמַר (משלי ג, יח): עֵץ חַיִּים הִיא. תָּנֵי בְּשֵׁם רַבִּי אֶלְעָזָר הַסַּיִּף וְהַסֵּפֶר נִתְּנוּ מְכֹרָכִין מִן הַשָּׁמַיִם, אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא אִם שְׁמַרְתֶּם מַה שֶּׁכָּתוּב בְּסֵפֶר זֶה הֲרֵי אַתֶּם נִצּוֹלִים מִן הַסַּיִּף, וְאִם לָאו סוֹף שֶׁהוּא הוֹרֵג אֶתְכֶם, וְהֵיכָן הוּא מַשְׁמָעָן שֶׁל דְּבָרִים, שֶׁנֶּאֱמַר (בראשית ג, כט): וַיְגָרֶשׁ אֶת הָאָדָם לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים, אֶת דֶּרֶךְ, זוֹ דֶּרֶךְ אֶרֶץ, וְאַחַר כָּךְ עֵץ הַחַיִּים, זוֹ תּוֹרָה. תָּנֵי בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי הַכִּכָּר וְהַמַּקֵּל נִתְּנוּ מְכֹרָכִין מִן הַשָּׁמַיִם, אָמַר לָהֶם אִם שְׁמַרְתֶּם אֶת הַתּוֹרָה הֲרֵי כִּכָּר לֶאֱכֹל, וְאִם לָאו הֲרֵי מַקֵּל לִלְקוֹת בּוֹ, הֵיכָן הוּא מַשְׁמָעוֹ שֶׁל דָּבָר (ישעיה א, יט כ): אִם תֹּאבוּ וּשְׁמַעְתֶּם טוּב הָאָרֶץ תֹּאכֵלוּ, וְאִם תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ, חֲרוּבִין תֹּאכֵלוּ. אָמַר רַבִּי אַחָא צְרִיכִים יִשְׂרָאֵל לְחָרוּבָא עֲבַדּוּן תָּתוֹבָא, אָמַר רַבִּי עֲקִיבָא יָאָה מִסְכֵּנוּתָא לִבְרַתֵּיהּ דְּיַעֲקֹב כְּעַרְקָא סוּמְקָא בְּרֵישָׁא דְּסוּסְיָא חִוָרָא.
Rabbi Aḥa ben Elyashiv said: Inscriptions [ḥukim] that bring a person to life in the World to Come. That is what is written: “It will be that he that is left in Zion and he that remains in Jerusalem shall be called holy, everyone that is written for life in Jerusalem” (Isaiah 4:3). This is one who engages in Torah, which is the tree of life, as it is stated: “It is a tree of life” (Proverbs 3:18).
It is taught in the name of Rabbi Elazar: The sword and the book were given intertwined from Heaven. The Holy One blessed be He said to them: ‘If you observe what is written in this book, you will be saved from the sword, and if not, ultimately, it will kill you.’ Where is there an indication of these matters? As it is stated: “He banished the man; [He stationed the cherubs east of the Garden of Eden, and the blade of the ever-turning sword], to guard the path of the tree of life” (Genesis 3:24). “The path,” this is proper conduct, and then, “the tree of life,” this is Torah.7The ever-turning sword guards the path of the tree of life, indicating that whoever does not act in accordance with “the path of the tree of life” is subject to the sword. The code of conduct required at first was simply proper conduct, alluded to in the term “the path,” and after the giving of the Torah it was acting in accordance with the Torah, alluded to in the phrase “the tree of life.”
It is taught in the name of Rabbi Shimon ben Yoḥai: The loaf and the rod were given intertwined from Heaven. He said to them: ‘If you observe the Torah, here is a loaf to eat, and if not, here is a rod to be stricken with.’ Where is there an indication of this matter? “If you are willing and heed, you will eat the goodness of the land. But if you refuse and are defiant, you will be devoured by the sword [ḥerev te’ukelu]” (Isaiah 1:19–20); you will eat carobs [ḥaruvin tokhelu].8The opposite of eating the goodness of the land is not being devoured by sword, but rather, famine. Therefore, it is expounded to mean that they would eat carobs, which were generally used as animal feed. Rabbi Aḥa said: When Israel needs the carob, they repent. Rabbi Akiva said: Poverty is as becoming for the daughter of Jacob as a red strap on the head of a white horse.9Poverty is good for the Jewish people because it motivates them to repent.
וְאֶת מִצְוֹתַי תִּשְׁמְרוּ וַעֲשִׂיתֶם אֹתָם, אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא אִם שְׁמַרְתֶּם אֶת הַתּוֹרָה הֲרֵינִי מַעֲלֶה עֲלֵיכֶם כְּאִלּוּ אַתֶּם עֲשִׂיתֶם אוֹתָם. וַעֲשִׂיתֶם אֹתָם, אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא אָמַר לָהֶם אִם שְׁמַרְתֶּם אֶת הַתּוֹרָה הֲרֵינִי מַעֲלֶה עֲלֵיכֶם כְּאִלּוּ עֲשִׂיתֶם עַצְמְכֶם, וַעֲשִׂיתֶם אֹתָם תָּנֵי רַבִּי חִיָּא הַלָּמֵד לַעֲשׂוֹת לֹא הַלָּמֵד שֶׁלֹּא לַעֲשׂוֹת, הַלָּמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁלֹּא נִבְרָא. אָמַר רַבִּי יוֹחָנָן הַלָּמֵד שֶׁלֹּא לַעֲשׂוֹת נוֹחַ לוֹ שֶׁנֶּהֶפְכָה שִׁלְיָתוֹ עַל פָּנָיו וְלֹא יָצָא לַאֲוִיר הָעוֹלָם. אָמַר רַבִּי אַחָא הַלָּמֵד עַל מְנָת לַעֲשׂוֹת זוֹכֶה לְהַקְבִּיל רוּחַ הַקֹּדֶשׁ, מַה טַּעַם (יהושע א, ח): לְמַעַן תִּשְׁמֹר לַעֲשׂוֹת כְּכָל הַכָּתוּב בּוֹ כִּי אָז תַּצְלִיחַ דְּרָכֶךָ וְאָז תַּשְׂכִּיל, וְאֵין תַּשְׂכִּיל אֶלָּא רוּחַ הַקֹּדֶשׁ, כְּמָה דְאַתְּ אָמַר (תהלים פט, א): מַשְׂכִּיל לְאֵיתָן הָאֶזְרָחִי.
“And observe My commandments, and perform them” – Rabbi Ḥama ben Rabbi Ḥanina said: If you observe the Torah, I ascribe it to you as though you instituted them.10The phrase vaasitem otam, generally translated “and perform them,” can also be translated “you have instituted them.” God ascribes it to a person as though he was responsible for composing the Torah. “And perform them [otam]” – Rabbi Ḥanina bar Pappa said: He said to them: ‘If you observe the Torah, I ascribe it to you as though you made yourselves.’11Otam is written without a vav, and expounded as though it said atem, you.
“And perform them” – Rabbi Ḥiyya taught: One who studies in order to perform, not one who studies in order not to perform.12One who studies Torah in order to observe the mitzvot is included in the blessings stated in the verses that follow, but not one who studies with no intention of observing the mitzvot. One who studies not to perform, it would be preferable for him had he not been created. Rabbi Yoḥanan said: One who studies not to perform, it would be preferable had his afterbirth overturned onto his face and he did not emerge to the air of the world.
Rabbi Aḥa said: One who studies in order to perform merits to receive the Divine Spirit. What is the source? “So that you will take care to act in accordance with everything that is written in it, as then your way will prosper, and then you will succeed [taskil]” (Joshua 1:8). Taskil is nothing other than the Divine Spirit, just as it says: “Maskil by Eitan the Ezrahite” (Psalms 89:1).
וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם (ויקרא כו, ד), אָמַר רַבִּי יוֹנָתָן שְׁלשָׁה נִתְּנוּ מַתָּנָה לָעוֹלָם, הַתּוֹרָה וְהַמְּאוֹרוֹת וְהַגְּשָׁמִים. הַתּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (שמות לא, יח): וַיִּתֵּן אֶל משֶׁה כְּכַלֹּתוֹ. הַמְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (בראשית א, יז): וַיִּתֵּן אֹתָם אֱלֹהִים. הַגְּשָׁמִים מִנַּיִן, שֶׁנֶּאֱמַר: וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם. רַבִּי עֲזַרְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹמֵר אַף הַשָּׁלוֹם, דִּכְתִיב (ויקרא כו, ו): וְנָתַתִּי שָׁלוֹם בָּאָרֶץ, רַבִּי יְהוֹשֻׁעַ בֶּן נְחֶמְיָה אָמַר אַף הַיְשׁוּעָה, דִּכְתִיב (תהלים יח, לו): וַתִּתֶּן לִי מָגֵן יִשְׁעֶךָ. רַבִּי יִצְחָק בְּרַבִּי מַרְיוֹן אָמַר אַף פָּרָשַׁת הַיָּם הַגָּדוֹל, דִּכְתִיב בֵּיהּ (ישעיה מג, טז): כֹּה אָמַר ה' הַנּוֹתֵן בַּיָּם דָּרֶךְ, שֶׁאִלְמָלֵא כֵן כֵּיוָן שֶׁאָדָם יוֹרֵד לְתוֹכוֹ מִיָּד מֵת. רַבִּי תַּנְחוּמָא אָמַר אַף אֶרֶץ יִשְׂרָאֵל, דִּכְתִיב (תהלים קה, מד): וַיִּתֵּן לָהֶם אַרְצוֹת גּוֹיִם. וְרַבָּנָן אָמְרֵי אַף הָרַחֲמִים, דִּכְתִיב (תהלים קו, מו): וַיִּתֵּן אוֹתָם לְרַחֲמִים. וְיֵשׁ אוֹמְרִים אַף נִקְמָתוֹ שֶׁל אֱדוֹם, דִּכְתִיב (יחזקאל כה, יד): וְנָתַתִּי אֶת נִקְמָתִי בֶּאֱדוֹם בְּיַד עַמִּי יִשְׂרָאֵל.
“I will give your rains at their time, and the land shall yield its produce, and the tree of the field shall yield its fruit” (Leviticus 26:4).
“I will give your rains at their time.” Rabbi Yonatan said: Three things were given as a gift to the world: Torah, the luminaries, and rains. Torah, from where is it derived? As it is stated: “When He finished…He gave to Moses [the two tablets of the Testimony]” (Exodus 31:18). The luminaries, from where is it derived? As it is stated: “God set them [in the firmament of the heavens]” (Genesis 1:17). Rains, from where is it derived? As it is stated: “I will give your rains at their time.”
Rabbi Azarya says in the name of Rabbi Shimon ben Lakish: Peace, as well, as it is written: “I will give peace in the land” (Leviticus 26:6). Rabbi Yehoshua ben Neḥemya said: Salvation, as well, as it is written: “You gave me the shield of Your salvation” (Psalms 18:36). Rabbi Yitzḥak ben Rabbi Maryon said: Passage through the high sea, as well, in regard to which it is written: “So said the Lord, who makes a way through the sea” (Isaiah 43:16), as were it not so, when a person descends into it, he would immediately die. Rabbi Tanḥuma said: The Land of Israel, as well, as it is written: “He gave them the lands of the nations” (Psalms 105:44). The Rabbis say: Mercy, as well, as it is written: “He gave them mercy [before all their captors]” (Psalms 106:46). Some say: The vengeance against Edom, as well, as it is written: “I will give My vengeance against Edom at the hand of My people Israel” (Ezekiel 25:14).
דָּבָר אַחֵר, וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם, בָּרְבִיעִיּוֹת, אַתָּה אוֹמֵר בָּרְבִיעִיּוֹת, אוֹ אֵינוֹ אֶלָּא בְּעַרְבֵי שַׁבָּתוֹת, אָמְרוּ אֲפִלּוּ שָׁנִים כִּשְׁנֵי אֵלִיָהוּ וְהַגְּשָׁמִים יוֹרְדִין בְּעַרְבֵי שַׁבָּתוֹת, אֵינָן אֶלָּא סִימָן קְלָלָה, הָא מָה אֲנִי מְקַיֵּם וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם, בָּרְבִיעִיּוֹת.
Another matter, “I will give your rains at their time” – on Wednesdays.13This is before the heavy market days at the end of the week, when people are purchasing their food for Shabbat. Rain on the heavy market days would be inconvenient for people. Do you say on Wednesdays, or is it even on Fridays? They said: Even if the years are like the years of Elijah,14During those years there was a severe drought. and rain falls on Fridays, it is nothing other than a cursed omen. How, then, do I realize: “I will give your rains at their time”? It is on Wednesdays.
דָּבָר אַחֵר, וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם, בַּלֵּילוֹת. בִּימֵי הוֹרְדוֹס הַמֶּלֶךְ הָיוּ גְשָׁמִים יוֹרְדִין בַּלֵּילוֹת, בְּשַׁחֲרִית נָשְׁבָה הָרוּחַ נִתְפַּזְרוּ הֶעָבִים זָרְחָה הַחַמָּה נִתְנַגְּבָה הָאָרֶץ, וְהָיוּ פּוֹעֲלִים יוֹצְאִים וְעוֹסְקִין בִּמְלַאכְתָּן וְיוֹדְעִין שֶׁרְצוֹן אֲבִיהֶם שֶׁבַּשָּׁמַיִם מַעֲשֵׂיהֶם. דָּבָר אַחֵר, וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם, בְּלֵילֵי שַׁבָּתוֹת, מַעֲשֶׂה בִּימֵי שִׁמְעוֹן בֶּן שָׁטַח וּבִימֵי שְׁלַמְצָה הַמַּלְכָּה שֶׁהָיוּ גְּשָׁמִים יוֹרְדִים בְּלֵילֵי שַׁבָּתוֹת עַד שֶׁנַּעֲשׂוּ חִטִּים כִּכְלָיוֹת וּשְׂעוֹרִים כְּגַרְעִינֵי הַזֵּיתִים וַעֲדָשִׁים כְּדִינְרֵי זָהָב, וְצָבְרוּ מֵהֶם חֲכָמִים וְהִנִּיחוּם לַדּוֹרוֹת הַבָּאִים לְהוֹדִיעַ כַּמָּה חֵטְא גּוֹרֵם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ירמיה ה, כה): עֲוֹנוֹתֵיכֶם הִטּוּ אֵלֶּה וְחַטֹּאתֵיכֶם מָנְעוּ הַטּוֹב מִכֶּם.
Another matter, “I will give your rains at their time,” at night. In the days of Herod, the rains would fall at night. In the morning, the wind would blow, the clouds would disperse, the sun would shine, the land would dry, and the laborers would go out and engage in their labor knowing that their actions were pleasing to their Father in Heaven.
Another matter, “I will give your rains at their time,” on Shabbat nights.15Friday nights. Since it is Shabbat, people are at home, and the rain does not inconvenience anyone. There was an incident in the days of Shimon ben Shataḥ and in the days of Queen Shlamtza,16Also known as Shelomtziyon; she was the sister of Shimon ben Shataḥ. that the rains would fall on Shabbat nights until the wheat became like kidneys, barley like olive pits, and lentils like gold dinars. The Sages collected from them and left them for future generations, to inform them the extent of the effect of sin,17To inform the generations that if not for their sins, their produce would also be just as impressive. to realize what is stated: “Your iniquities have diverted these, and your sins have withheld good from you” (Jeremiah 5:25).
דָּבָר אַחֵר, וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם, לֹא גִּשְׁמֵי כָּל הָאֲרָצוֹת, מָה אֲנִי מְקַיֵּם (בראשית כח, יד): וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ, אֶלָּא שֶׁיִּהְיֶה הַשּׂבַע בְּאֶרֶץ יִשְׂרָאֵל וְרָעָב בְּכָל הָאֲרָצוֹת, וְיִהְיוּ כָּל הָאֲרָצוֹת בָּאִין וְלוֹקְחִין מִכֶּם פֵּרוֹת וּמְעַשְׂרִין אֶתְכֶם בִּכְסָפִים, כָּעִנְיָן שֶׁנֶּאֱמַר (בראשית מז, יד): וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף, כְּתִיב (דברים לג, כה): וּכְיָמֶיךָ דָּבְאֶךָ, שֶׁיִּהְיוּ כָּל הָאֲרָצוֹת דּוֹבְאוֹת כֶּסֶף וּמְבִיאִין לְאֶרֶץ יִשְׂרָאֵל.
Another matter, “I will give your rains at their time” – not the rains of all the lands. How do I fulfill: “All the families of the earth will be blessed through you and your descendants”? (Genesis 28:14). It is that there will be plenty in the Land of Israel, and famine in all the lands, and all the lands will come and purchase produce from you and make you wealthy with their money, like the matter that is stated: “Joseph gathered all the money” (Genesis 47:14). It is written: “Like your days, so will be your flow” (Deuteronomy 33:25); that the money of all the lands will flow as they bring it to the Land of Israel.
עַד כַּמָּה גְשָׁמִים יוֹרְדִים וְהָאָרֶץ עוֹשָׂה פֵּרוֹת, רַבִּי מֵאִיר אוֹמֵר עַד שְׁנַיִם, רַבִּי יוֹסֵי אוֹמֵר עַד שְׁלשָׁה. עַל דַּעְתֵּיהּ דְּרַבִּי מֵאִיר דְּאָמַר עַד שְׁנַיִם יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, עַל דַּעְתֵּיהּ דְּרַבִּי יוֹסֵי דְּהוּא אוֹמֵר עַד שְׁלשָׁה, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן וּגְשָׁמִים בָּאֶמְצַע הֲרֵי שְׁלשָׁה. רַבִּי דּוֹסְתָּאי בְּרַבִּי יַנַּאי אָמַר הֲדָא הוּא דִכְתִיב (איוב לז, ו): כִּי לַשֶּׁלֶג יֹאמַר הֱוֵא אָרֶץ וְגֶשֶׁם מָטָר וְגֶשֶׁם, הֲרֵי שְׁלשָׁה, (איוב לז, ו): מִטְרוֹת, שְׁנַיִם, הֲרֵי חֲמִשָּׁה. וְרַבָּנָן אָמְרִין שִׁבְעָה, אִלּלֵין חַמְשִׁיתָה, יוֹרֶה וּמַלְקוֹשׁ, יוֹרֶה בְּכִסְלֵו וּמַלְקוֹשׁ בְּנִיסָן, הֲרֵי שִׁבְעָה. אָמַר רַבִּי אַבָּהוּ עָבַר הֲוֵינָא קוֹמֵי כְּנִישְׁתָּא דְּטַרְסַיָּא דְּלוֹד וּשְׁמָעִית קָלֵיהּ דְּרַבִּי שְׁמוּאֵל בַּר נַחְמָנִי יָתֵיב וְדָרֵשׁ רַבָּנִין בְּשֵׁם חִזְקִיָּה אֲמַר בְּשָׁעָה שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא פְּקִידָה אַחַת הוּא פּוֹקֵד הָאָרֶץ וּמִיָּד הִיא עוֹשָׂה, מַה טַּעְמָא (תהלים סה, י): פָּקַדְתָּ הָאָרֶץ וַתְּשֹׁקְקֶהָ רַבַּת תַּעְשְׁרֶנָּה, שֶׁהִיא עוֹשָׂה לָכֶם אֶחָד לַעֲשָׂרָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַב פַּפֵּי בְּשֵׁם רַבִּי אֶלְעָזָר אָמְרֵי פְּעָמִים שֶׁעוֹשֶׂה בִּזְכוּת אִישׁ אֶחָד, בִּזְכוּת עֵשֶׂב אֶחָד, בִּזְכוּת שָׂדֶה אֶחָת, וּשְׁלָשְׁתָּן בְּפָסוּק אֶחָד, שֶׁנֶּאֱמַר (זכריה י, א): שַׁאֲלוּ מֵה' מָטָר בְּעֵת מַלְקוֹשׁ ה' עֹשֶׂה חֲזִיזִים וּמְטַר גֶּשֶׁם יִתֵּן לָהֶם לְאִישׁ עֵשֶׂב בַּשָּׂדֶה, לְאִישׁ וְלֹא לַאֲנָשִׁים, לְעֵשֶׂב וְלֹא לַעֲשָׂבִים, לְשָׂדֶה וְלֹא לְשָׂדוֹת. (מלאכי ג, י): הָבִיאוּ [את כל] הַמַּעֲשֵׂר אֶל בֵּית הָאוֹצָר וגו' בְּרָכָה עַד בְּלִי דָּי, מַהוּ עַד בְּלִי דָּי, רַבִּי יוֹנָה בַּר אַבָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר דָּבָר שֶׁאִי אֶפְשָׁר לוֹמַר עָלָיו דַּי, הוּא בְּרָכָה. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ וְרַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב, עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם לוֹמַר דַּיֵּנוּ, לְפִי שֶׁבָּעוֹלָם הַזֶּה גְּשָׁמִים טוֹרְדִים לָעוֹלָם יוֹצְאֵי דְרָכִים מְצֵירִין בָּהֶם, מְפָרְשֵׁי יַמִּים מְצֵירִין בָּהֶם, וְדוֹרְכֵי גִתּוֹת וְטָחֵי גַּגּוֹת. אֲבָל לֶעָתִיד לָבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה אוֹתָן בְּרָכָה, מַה טַּעְמָא (יחזקאל לד, כו): וְנָתַתִּי אוֹתָם וּסְבִיבוֹת גִּבְעָתִי בְּרָכָה וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ גִּשְׁמֵי בְרָכָה יִהְיוּ.
How many rains must fall for the earth to produce fruits? Rabbi Meir says: At least two. Rabbi Yosei says: At least three. According to the opinion of Rabbi Meir, who said at least two, “the early rain and the late rain” (Deuteronomy 11:14); “the early rain” in Marḥeshvan and “the late rain” in Nisan. According to the opinion of Rabbi Yosei, who said at least three, “the early rain” in Kislev, “the late rain” in Nisan, and a rainfall in between, that is three.
Rabbi Dostai ben Rabbi Yanai said: That is what is written: “For He says to the snow: Be on the earth, and the rain He pours down [vegeshem matar vegeshem] (Job 37:6), these are three;18Vegeshem matar vegeshem literally means “and rain, downpour, and rain.” “the downpour of the rain [mitrot]” (Job 37:6), two, these are five. The Rabbis say: Seven; these five and “the early rain and the late rain,” – “the early rain” in Marḥeshvan, and “the late rain” in Nisan; these are seven.
Rabbi Abahu said: I was passing before the synagogue of the coppersmiths of Lod, and I heard the voice of Rabbi Shmuel bar Naḥmani, who was sitting and expounding: The Rabbis said in the name of Ḥizkiya: When Israel performs the will of the Holy One blessed be He, He remembers the earth once19He remembers the earth by providing rain. and immediately it produces. What is the source? “You remember the earth and fulfill its desire, enriching it [tasherena] with abundance” (Psalms 65:10); that it produces one-tenth for you.20A fuller version of this statement in found in Shir HaShirim Rabba 7:11: “If you merit it, [He] will enrich it [ta’ashirena], if you do not merit it, [He] will tithe [te’asrena] it, it will produce for you only one-tenth.” Tasherana is expounded as taasrena, produce one-tenth.
Rabbi Berekhya, Rabbi Ḥelbo, and Rav Pappi said in the name of Rabbi Elazar: Sometimes He does so [brings rain] for the sake of a single person, for the sake of a single blade of grass, or for the sake of a single field, and the three of them are in a single verse, as it is stated: “Ask rain of the Lord at the time of the late rain: the Lord makes lightning and He will give them a rain shower; for a man, there will be grass in the field” (Zechariah 10:1), “for a man,” but not for men, for grass, but not for grasses, for a field, but not for fields.
“Bring all the tithe to the storehouse, [and let it be food in My house. Test Me now with this…if I will not open for you the windows of heaven, and pour out] an endless blessing [ad beli dai] [for you]” (Malachi 3:10). What is ad beli dai? Rabbi Yona bar Abba said in the name of Rabbi Yoḥanan: A matter regarding which it is impossible to say enough [dai]; this is blessing. Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Abba bar Kahana said in the name of Rav: Until your lips will be worn out [yivlu] from saying, it is enough for us [dayenu].
For in this world, rains trouble the world, wayfarers are troubled by them, seafarers are troubled by them, as well as treaders in winepresses and roofers. But in the future, the Holy One blessed be He will transfer them into a blessing. What is the source? “I will render them and the surroundings of My hill a blessing, and I will cause the rain to fall in its season; rains of blessing will they be” (Ezekiel 34:26).