Rain, Torah, and the yearly renewal of creation

איתא בגמ' אמר הקב"ה נסכו לפני מים בחג כדי שיתברכו לכם גשמי שנה.

It is taught in the Gemara (Rosh Hashanah 16a): The Holy One, blessed is He, said, "Pour water before Me on the festival (the nisuch hamayim), so that the rains of the year shall be blessed for you."

The water libation on Sukkos is commanded by Hashem as the means by which the coming year's rains are blessed.

דאיתא בפ' בראשית כי לא המטיר ה' אלקים ואדם אין.

For it is taught in parshas Bereishis: "for Hashem Elokim had not yet brought rain… and there was no man (adam)" (Bereishis 2:5).

The Torah links the absence of rain at creation to the absence of man.

פרש"י שקודם שנברא האדם להכיר בטובת הגשמים לא ירד הגשם ע"ש.

Rashi explains: before man was created to recognize the goodness of the rains, the rain did not fall; see there.

Rain was withheld until there was a human being able to appreciate it and pray for it — the rain depends on man's recognition of its benefit.

ואין אדם אלא ישראל כדאיתא אתם קרוין אדם.

And "adam" refers to none but Yisrael, as it is taught: "You (Yisrael) are called adam" (Yevamos 61a).

The "man" whose recognition draws down rain is, on the deepest level, Bnei Yisrael, who are uniquely called adam.

ויש להם דעת להכיר טובת הגשמים והפרנסה לשם שמים.

And they have the daas (understanding) to recognize the goodness of the rains and of parnassah (livelihood) for the sake of Heaven.

Bnei Yisrael possess the awareness to perceive that rain and sustenance are gifts from Hashem and to receive them l'shem Shomayim.

כדי שיהי' להם מנוח לעסוק בתורת ה' ועבודתו.

So that they may have rest/respite to engage in the Torah of Hashem and His avodah.

They value material provision not for itself but because it frees them to occupy themselves with Torah and avodah.

ולכן רוצין משמים שירדו הגשמים ע"י בקשת בנ"י.

Therefore it is desired in Heaven that the rains should descend through the request of Bnei Yisrael.

Because Israel alone receives rain for the right purpose, Heaven wants the rain to come specifically in response to their tefillah.

ואיתא במד' ג' דברים שכ' בהם מתנה גשמים אחת מהם דכ' הנותן מטר כו'.

And it is taught in the Midrash that there are three things described with the language of "gift (matanah)," and rain is one of them, as it is written, "Who gives rain…" (cf. Iyov 5:10).

Rain is counted among the things the Torah calls an outright gift from Hashem.

ועוד דרשו הנותן מטר בעצמו בארץ ישראל ושולח מים על פני חוצות בחו"ל.

And they further expounded: "Who gives rain" — Himself, directly, in Eretz Yisrael; "and sends water upon the open places" (Iyov 5:10) — referring to chutz la'aretz (outside the Land).

In Eretz Yisrael the rain comes directly from Hashem's own hand, whereas outside the Land it is "sent" through intermediaries.

והיינו שבנ"י זוכין לקבל הגשמים מידו של הקב"ה בעצמו כדדרשו חז"ל יפתח ה' לך כו'.

That is, Bnei Yisrael merit to receive the rains from the hand of the Holy One Himself, as Chazal expounded on "Hashem shall open for you [His good treasure]" (Devarim 28:12).

In their land, Bnei Yisrael receive rain directly from Hashem, with no intermediary — "Hashem shall open for you."

אבל בגלות כשיבוא השפע ע"י כמה צמצומים מתערב בהם תערובות אחרים.

But in galus, when the shefa (Divine flow) comes through many tzimtzumim (constrictions/intermediaries), other admixtures become mingled in it.

In exile the abundance passes through many filters and channels, and foreign elements get mixed into it along the way.

לכן בנ"י מבקשין זכות האבות ומשה רבינו וי"ב שבטים זכור אב כו' בעבורו אל תמנע מים כו'.

Therefore Bnei Yisrael invoke the merit of the Avos, Moshe Rabbeinu, and the twelve Shevatim, [as in the piyut] "Remember the Father (Avraham)… for his sake do not withhold water…"

In the Geshem prayer, Israel asks that the rain come down through the holy channels prepared by the Avos, Moshe, and the Shevatim, so it arrives pure.

פי' שמבקשין שירד השפע על ידי כלים ודרכים שהכינו אבותינו הקדושים.

The meaning is that they ask for the shefa to descend by way of the vessels and pathways that our holy forefathers prepared.

The request is that the flow travel only through the sanctified conduits established by the Avos.

ואז היא לברכה ולחיים ולא לקללה.

And then it is for blessing and for life, and not for curse.

Rain that comes through those holy vessels arrives unmixed — bringing berachah and life rather than the opposite.

ואא"ז ז"ל פי' את קרבני לחמי כו' ריח ניחוחי תשמרו כו'.

And my grandfather, of blessed memory, explained the pasuk "My offering, My bread… My pleasing aroma (rei'ach nichochi) you shall guard…" (Bamidbar 28:2).

The Chiddushei HaRim interpreted the verse about guarding Hashem's offerings and their pleasing aroma.

שבנ"י ישמרו שהשפע היורדת משמים לזון הבריות ירדו ע"י ריח ניחוח פי' ע"י מצות ומעש"ט כו'.

That Bnei Yisrael should ensure that the shefa descending from Heaven to nourish all creatures should come down by way of "rei'ach nichoach" — that is, by way of mitzvos and maasim tovim (good deeds).

"Guarding" the offering means making sure the world's sustenance descends through the channel of Israel's mitzvos and good deeds — the true "pleasing aroma."

וזה הי' ענין הקרבנות בכל יום.

And this was the function of the daily korbanos.

The daily offerings served precisely to channel the world's shefa down through holiness.

ואיתא במד' בראשית ואהי' אמון ואהי' שעשועים כו' כי בתורה ברא הקב"ה העולם.

And it is taught in the Midrash (Bereishis Rabbah) on "I was [with Him] as a nursling (amon), and I was a delight (sha'ashuim)" (Mishlei 8:30) — that with the Torah the Holy One created the world.

The Torah, Hashem's "delight," was His instrument and blueprint in creating the world.

א"כ בכל שנה שמתחדש הבריאה הוא ג"כ על ידי התורה.

If so, each year, when the creation is renewed, this too is through the Torah.

Since the world was made through Torah, its yearly renewal likewise comes about through Torah.

פי' שיש דרך ופירוש מיוחד בתורה בכל שנה.

The meaning is that there is a unique pathway and interpretation in the Torah each year.

Every year has its own distinctive "reading" or facet of the Torah that becomes accessible.

וכפי זה הדרך מתחדש הבריאה.

And according to this pathway the creation is renewed.

That year's particular Torah-pathway is precisely the channel through which creation is renewed for that year.

ובאמת גם בכל יום מחדש בטובו מ"ב כדאיתא במד' וירא אין יום ויום שאין הקב"ה מחדש הלכה כו' ואברהם ידע מזה ע"ש.

And in truth, every day too "He renews in His goodness the work of creation (maaseh bereishis)," as it is taught in the Midrash (Vayera) that there is no day on which the Holy One does not innovate a halachah, and Avraham knew of this; see there.

Not only yearly but daily, Hashem renews creation — and that daily renewal is bound up with a new chiddush in halachah, something Avraham already grasped.

פי' שקיום כל יום ויום ע"י חידוש הלכה שלמעלה.

The meaning is that the existence of each and every day is sustained by a chiddush in halachah on high.

Each day's continued existence draws its life from a fresh halachic insight revealed in the upper worlds.

וז"ש אין יום ויום כו'.

And this is the meaning of "there is no day [without a new halachah]…"

The daily innovation of halachah is what gives each day its very being.

וזה אין בכח כל איש להשיג.

And this is not within the power of every person to attain.

Perceiving the daily halachic renewal that sustains the world is beyond the reach of the ordinary person.

אבל החידוש בכל שנה הוא בהתגלות יותר.

But the yearly renewal is more openly revealed.

The Torah-renewal that comes each year is far more accessible and manifest than the hidden daily one.

ובאמת נראה שזה תלוי בזה ואהיה אמון ואהיה שעשועים.

And in truth it appears that the one depends on the other, [as in] "I was a nursling, and I was a delight."

The renewal of creation and Israel's toil in Torah are reciprocally linked — the verse's two phrases reflect this mutual dependence.

פי' כפי מה שמיגעין בנ"י בתורה בכל השנה ומעלין נחת רוח בכל עת מחדש לפניו ית'.

The meaning: according to the extent that Bnei Yisrael toil (yagei'a) in Torah throughout the year, bringing up nachas ruach (satisfaction) at every moment before Him, may He be blessed.

The more Israel labors in Torah all year, giving Hashem nachas ruach (the "delight" of the verse), the more they affect the renewal.

כך מתחדש להם התורה בשנה האחרת.

So correspondingly the Torah is renewed for them in the following year.

The measure of this year's toil determines the measure of fresh Torah revealed to them next year.

וכן בכל יום ויום לגדולי הדור כאבותינו הקדושים.

And likewise day by day, for the great ones of the generation, like our holy forefathers.

For the spiritual giants — as the Avos were — this renewing exchange happens not only yearly but daily.

ואמרו חז"ל בשביל התורה שנקראת ראשית דרכו ובשביל ישראל שנק' ראשית תבואתו.

And Chazal said: [the world was created] "for the sake of the Torah, which is called 'the beginning of His way' (Mishlei 8:22), and for the sake of Yisrael, who are called 'the first of His produce' (reishis tevuaso)" (Yirmiyahu 2:3).

Creation stands on two "reishis" pillars: the Torah, His first "way," and Yisrael, His first "produce."

והוא כנ"ל שדרך התחדשות וקיום העולם ע"י התורה.

And this is as above: that the renewal and sustenance of the world is through the Torah.

The Torah, called reishis, is the starting channel through which the world is renewed and upheld.

והגמר והשלמת המכוון ע"י ישראל העוסקין בתורה.

And the completion and fulfillment of the intended purpose is through Yisrael, who occupy themselves with the Torah.

The final realization of creation's purpose is brought about by Bnei Yisrael through their engagement in Torah.

ונק' ראשית תבואתו כמו באספך את מעשיך מן השדה שהוא גמר הזריעה.

And they are called "the first of His produce (reishis tevuaso)," like "when you gather in your produce from the field" (Shemos 23:16), which is the completion of the sowing.

Israel are the "harvest" — the ingathering that completes what was sown, just as the festival of ingathering (Sukkos) marks the culmination of the agricultural cycle.

כמו כן כתיב כאשר ירד הגשם כו' כן יהיה דברי כו'.

Similarly it is written, "as the rain comes down… so shall be My word [that goes forth from My mouth]" (Yeshayahu 55:10-11).

The pasuk likens Hashem's word (Torah) to rain — descending and producing fruit — drawing rain and Torah into a single image.

א"כ כפי מה שמעלין בנ"י נ"ר בסוף השנה בחג האסיף.

If so, according to what Bnei Yisrael bring up as nachas ruach at the end of the year, on the Chag HaAsif (the festival of ingathering, Sukkos).

The nachas ruach Israel raises up to Hashem at the year's close, on Sukkos, sets the measure for what follows.

כך מתחדש להם התורה בשמ"ע ושמחת תורה.

So correspondingly the Torah is renewed for them on Shemini Atzeres and Simchas Torah.

That accumulated nachas ruach determines the fresh outpouring of Torah granted on Shemini Atzeres and Simchas Torah.

וזהו נסכו לפני מים בחג כו' ואין מים אלא תורה.

And this is "Pour water before Me on the festival…" — and "water" refers to nothing but Torah (Bava Kama 17a).

The water libation hints at Torah itself: pouring water "before Me" is really the drawing down of renewed Torah.

ובאמת כך הוא שכל מיני השפעות הם בכח התורה.

And in truth it is so, that all kinds of shefa (Divine flow) come by the power of the Torah.

Every form of blessing and abundance — including the literal rains — flows from the power of Torah.

אך זה הדרך נמסר רק לבנ"י ע"י שיודעים שהכל מן התורה וסובבין ומבטלים הכל אל התורה.

But this pathway is entrusted only to Bnei Yisrael, in that they know that everything is from the Torah, and they turn and nullify everything (mevatlim) toward the Torah.

Only Israel holds this channel, because they recognize that all comes from Torah and subordinate everything to it in bittul — directing all back to its Torah-source.

וכ"כ אם בחוקותי תלכו כו' שתהיו עמלים בתורה כו' ונתתי גשמיכם בעתם.

And so it is written, "If you walk in My chukim…" — meaning, that you toil in the Torah — "then I will give your rains in their season (b'itam)" (Vayikra 26:3-4).

The blessing of timely rain is the direct reward for toiling in Torah, the "walking in My chukim."

פירוש בעתם שיהי' דבוק בשורשו כי לכל עת וזמן כו'.

The explanation of "in their season (b'itam)": that it should be connected to its root, for "everything has its season and time" (Koheles 3:1).

"In their season" means the rain stays bonded to its supernal root rather than detaching into nature — each thing drawn from its proper source-time.

וע"י שבנ"י עמלים בתורה מקבלים הגשמים דבוק בכח הנותן.

And because Bnei Yisrael toil in Torah, they receive the rains while still attached to the power of the Giver.

Through their Torah-toil, Israel receives rain that remains connected to Hashem, the Giver — never severed into mere natural process.

וזהו שמירת החוקים כמו שחקק הקב"ה.

And this is the "guarding of the chukim" — just as the Holy One engraved (chakak) them.

Keeping the chukim means preserving the flow exactly as Hashem "engraved" it, with no foreign admixture.

בחי' ונתתי דבר הניתן מיד ליד כמ"ש לעיל:

The aspect of "and I will give (v'nasati)" — something handed directly from hand to hand, as explained above.

"I will give your rains" denotes a gift passed straight from Hashem's hand to Israel's, the pure unmediated flow described earlier — the fruit of toiling in Torah.

Summary: The water libation of Sukkos draws down the year's rains, but only Bnei Yisrael — uniquely called adam — have the daas to receive rain and parnassah l'shem Shomayim, as a respite to engage in Torah and avodah. In Eretz Yisrael, and through the holy vessels prepared by the Avos, Moshe, and the Shevatim, the shefa comes directly and purely from Hashem's hand, "for blessing and life"; in galus it passes through many constrictions and picks up foreign admixtures. Since the world was created and is renewed daily and yearly through the Torah, the more Israel toils in Torah and brings nachas ruach before Hashem, the more new Torah is granted to them — culminating on Shemini Atzeres and Simchas Torah. Thus "pour water before Me" hints at Torah ("water"), the source of all shefa: when Israel toils in the chukim, they receive rain "in its season," still bonded to its root and handed directly from the Giver.