We may be most familiar with the Torah’s reference to rain in the second paragraph of the Shema. If the People of Israel follow God’s commandments, loving and serving God wholeheartedly, God promises to provide ample rain for the Land of Israel. An absence of rain is presented as a punishment for not following God’s law. (Deuteronomy 11, 13-21).
In Vayikra, too, rain in its season comes if Israel follows the commandments (Leviticus 26, 3-13).
During the time of the prophet Yirmiyahu, the people are chastised for neglecting to follow God’s commandments out of love, or even worshipping Him out of fear and recognition that God is the One who provides rain in the proper season (Jeremiah 5, 24).
Yirmiyahu vividly paints a picture of a dire state of drought, with farmers lowering their heads. The land is cracked and dry, and animals gasp for breath, eyes bulging, without food or water. An expression of communal plea and hope for God to have mercy follows, along with the acknowledgement that it is only God who can send forth rain and end the drought (Jeremiah 14).
Rain can remind us of our relationship with, and dependence upon God. The Land of Israel, unlike Egypt, does not have the large, constant water source like the Nile. Israel needs rain, and its people must look skyward for water to drink. (Devarim 11, 10-12).
But the presence of rain is not enough—timing is crucial. The prophet and leader Shmuel is troubled by the people’s request for a king. He has to accept their demand, but rebukes them and gives them a sign: a thunderstorm during the wrong season, ruining crops. (Samuel 12, 14-18)
In the story of Noah, we can see that too much rain can also be catastrophic. The rain pours and pours until the water covers the earth in an enormous, devastating flood. (Genesis 7, 12).
During the reign of Ahav, the prophet Eliyahu proclaims a drought, declaring that rain will come only when he will say so (I Kings 17). He sees the people straying from the worship of God. Eliyahu’s announcement of the coming rainfall appears only after he rouses the people to affirm their belief in God, following his showdown with the Baal worshippers (I Kings 18, 41-45).
Sefer Zekhariah describes a universal relationship with God in addition to that of Israel. In future times, the various nations are to come to Jerusalem to celebrate the Sukkot festival. If they refuse to come, they will not be blessed with rain. (Zachariah 14,16-21)
Yoel depicts a cycle of crisis, mourning, prayer, and God’s response. An existential crisis looms- and the shofar is blown to sound the alarm. The people fast and beg God to save them. God has mercy and responds with a call for Zion to rejoice, as He will cause the ideal type of rain to fall—at the right time, and for the full season. There will be an abundance of grain, wine and oil, the people will praise God—and they will know that He dwells within Israel (Joel 2).
As we approach the end of Sukkot, we can think about the powerful potential of rain. We have recently heard the loud blasts of the shofar and have fasted and prayed. We can strive to restore and strengthen our relationship with God.
We can hope for the fulfilment of Yehezkel’s lyrical prophecy of redemption wherein God will gather in His scattered flock to thrive securely and serenely in the Land. We, too, can pray that God will send “rains of blessing” in their season (Yehezkel 34, 26).
For further reading on rain in Tanakh, please see the links below: