(Devarim 11:14) "And I shall give the rain of your land in its (proper) time, the yoreh and the malkosh": "I," and not an angel, and not a messenger. "the rain of your land": and not the rain of other lands. And thus is it written (Job 5:10) "who gives rain upon the land, and sends water upon the outer (regions)."
"in its time": from one Sabbath night to the next, as, indeed, occurred in the days of Queen Hilni. And why all this? So as not to leave an opening for future generations to say: "What is the reward for all of the mitzvoth?" But (Vayikra 26:3-4) "If you walk in My statues and keep My commandments and do them; then I will give your rains in their (proper) times." (Devarim 11:12-19) "And it shall be if you hearken, hearken to My mitzvoth … then I shall give the rain of your land in its (proper) time, yoreh and malkosh."
And where is it seen that one blessing was given to Israel, which encompasses all blessing? In (Koheleth 5:10) "The lover of silver will not be sated with silver, and he who loves (it) in profusion will have no produce," and (Ibid. 8) "the profit of the earth (i.e., the field) is over all. The king is subservient to the field." A king who rules over treasures of silver and gold is subservient to the produce of the field — whence we see that the blessing given to Israel encompasses all others.
"yoreh" (so-called) because it "teaches" (moreh) the people to bring in their fruits (so that they not be rotted by the rain), and to plaster their roofs, and to look to all of their needs. Variantly: It is "directed" to the ground and does not descend torrentially. Variantly: "yoreh": It saturates ("marveh") the ground and reaches until the depths, viz. (Psalms 65:11) "You saturate its ridges; You set its furrows."
The yoreh falls in Marcheshvan; the malkosh in Nissan. You say: The yoreh in Marcheshvan and the malkosh in Nissan. — But perhaps, the yoreh in Tishrei and the malkosh in Iyyar? It is, therefore, written "in its (proper) time" — the yoreh in Marcheshvan and the malkosh in Nissan. And thus is it written (Ezekiel) 34:26) "And I shall bring down the shower in its time; (showers of blessing shall they be.") But perhaps (it is called) "yoreh" (to shoot) in that it makes the fruits fall and floods the seeds and the silos! It is, therefore, written "and malkosh." Just as malkosh is for blessing, so, yoreh. — But perhaps, just as malkosh topples houses and uproots trees, and brings the cricket! It is, therefore, written "yoreh and malkosh." Just as yoreh is for blessing, so, malkosh, viz. (Yoel 2:23) "And, sons of Zion, be glad and rejoice in the L-rd your G-d. For He has given you the moreh in righteousness, and He has brought down for you rain — moreh and malkosh in the first (month)."
"and you shall gather in your corn, and your wine, and your oil": "your corn" — in abundance; "your wine" — in abundance; "and your oil" — in abundance. — But perhaps (the intent is that you shall gather all of them into one spot) because of their scarcity! It is, therefore, written (Vayikra 26:5) "And your threshing shall reach until the (grape) harvest." Just as with the (grape) harvest, once you begin, you cannot stop, (the very abundance of grapes making them susceptible to rot), so, with threshing, once you start, you will not be able to stop, (the abundance of the grapes making it susceptible to rot).
Variantly: You will be plowing in the time of harvesting, and harvesting in the time of plowing, as Iyyov said (Iyyov 29:19) "and the dew rested on my harvest."
Variantly: "and you shall gather in your corn": Why is this written" (i.e., Is it not obvious?) Because it is written (Joshua 1:8) "Let not this book of the Torah depart from your mouth," I might think this was to be taken literally (i.e., that one must never leave off learning); it is, therefore, written "and you shall gather in your corn" — follow the way of the land (i.e., Engage in an occupation and learn when not thus engaged.) These are the words of R. Yishmael. R. Shimon b. Yochai says: If a man harvests in harvest time and plows in plowing time and threshes in threshing time and winnows when there is wind, when will he learn Torah? But, when Israel does the L-rd's will its work is done by others, as it is written (Isaiah 61:5) "And strangers shall arise and graze your flocks"; and when they do not do the L-rd's will, they must do their own work. And, what is more, the work of others is done by them, as it is written (Devarim 28:48) "And you shall serve your foes."
Variantly: "and you shall gather in your corn, and your wine, and your oil": Eretz Yisrael shall be full of corn, wine, and oil, and (the people of) all the lands will stream (there) to fill it with silver and gold, as it is written (Bereshith 47:14) "And Joseph gathered all the silver, etc." And it is written (Devarim 33:25) "And as your days (of doing the L-rd's will) will be your flow." We are hereby taught that all the lands will stream silver and gold into Eretz Yisrael.
(Devarim 11:19): "dagan": as it is commonly understood (i.e., corn). "tirosh": wine, as in (Yoel 2:24) "and the vats will overflow with tirosh (wine) and yitzhar (oil)." "and you will gather": Not as in (Judges 6:3-4) "And it was, whenever Israel would sow, Midian would ascend, and Amalek and the people of the east, and they would overrun it. And they would encamp against them and destroy the produce of the land" — but as in (Isaiah 62:9) "For its gatherers will eat it and they will praise the L-rd, and those who bring it together will drink it in My holy courts."
(דברים יא יד) וְנָתַתִּי – אֲנִי, לֹא עַל יְדֵי מַלְאָךְ וְלֹא עַל יְדֵי שָׁלִיחַ. מְטַר אַרְצְכֶם – וְלֹא מְטַר כָּל הָאֲרָצוֹת. כֵּן הוּא אוֹמֵר (איוב ה י): ״הַנּוֹתֵן מָטָר עַל פְּנֵי אָרֶץ וְשׁוֹלֵחַ מַיִם עַל פְּנֵי חוּצוֹת״.
(Devarim 11:14) "And I shall give the rain of your land in its (proper) time, the yoreh and the malkosh": "I," and not an angel, and not a messenger. "the rain of your land": and not the rain of other lands. And thus is it written (Job 5:10) "who gives rain upon the land, and sends water upon the outer (regions)."
רַבִּי נָתָן אוֹמֵר: בְּעִתּוֹ – מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת, כְּדֶרֶךְ שֶׁיָּרְדוּ בִּימֵי שְׁלַמְצוֹ הַמַּלְכָּה. וְכָל כָּךְ לָמָּה? רַבִּי אוֹמֵר: כְּדֵי שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבָאֵי הָעוֹלָם לוֹמַר הֲרֵי שְׂכַר כָּל הַמִּצְווֹת, אֶלָּא (ויקרא כו ג-ד) ״אִם בְּחֻקֹּתַי תֵּלֵכוּ... וְנָתַתִּי גִשְׁמֵיכֶם בְּעִתָּם״, ״וְהָיָה אִם שָׁמוֹעַ תִּשְׁמְעוּ אֶל מִצְוֹתַי, וְנָתַתִּי מְטַר אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ״.
"in its time": from one Sabbath night to the next, as, indeed, occurred in the days of Queen Hilni. And why all this? So as not to leave an opening for future generations to say: "What is the reward for all of the mitzvoth?" But (Vayikra 26:3-4) "If you walk in My statues and keep My commandments and do them; then I will give your rains in their (proper) times." (Devarim 11:12-19) "And it shall be if you hearken, hearken to My mitzvoth … then I shall give the rain of your land in its (proper) time, yoreh and malkosh."
וּמִנַּיִן שֶׁנִּתְּנָה בְּרָכָה אַחַת לְיִשְׂרָאֵל שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בָּהּ? תַּלְמוּד לוֹמַר (קהלת ה ט): ״אוֹהֵב כֶּסֶף לֹא יִשְׂבַּע כֶּסֶף וּמִי אוֹהֵב בֶּהָמוֹן לֹא תְבוּאָה״, וְאוֹמֵר (קהלת ה ח): ״וְיִתְרוֹן אֶרֶץ בַּכֹּל הִיא מֶלֶךְ לְשָׂדֶה נֶעֱבָד״. מֶלֶךְ זֶה שׁוֹלֵט בְּאוֹצָרוֹת שֶׁל כֶּסֶף וְזָהָב, וְאֵינוֹ מְשֻׁעְבָּד אֶלָּא לַיּוֹצֵא מִן הַשָּׂדֶה. הָא לָמַדְתָּ שֶׁנִּתְּנָה בְּרָכָה אַחַת לְיִשְׂרָאֵל שֶׁכָּל הַבְּרָכוֹת כְּלוּלוֹת בָּהּ.
And where is it seen that one blessing was given to Israel, which encompasses all blessing? In (Koheleth 5:10) "The lover of silver will not be sated with silver, and he who loves (it) in profusion will have no produce," and (Ibid. 8) "the profit of the earth (i.e., the field) is over all. The king is subservient to the field." A king who rules over treasures of silver and gold is subservient to the produce of the field — whence we see that the blessing given to Israel encompasses all others.
יוֹרֶה, שֶׁיּוֹרֵד וּמוֹרֶה אֶת הַבְּרִיּוֹת לְהַכְנִיס פֵּרוֹתֵיהֶם וּלְהָטִיחַ גַּגּוֹתֵיהֶם וְלַעֲשׂוֹת כָּל צָרְכֵיהֶם. דָּבָר אַחֵר: יוֹרֶה – שֶׁמִּתְכַּוֵּן לָאָרֶץ וְאֵינוֹ יוֹרֵד בְּזַעַף. דָּבָר אַחֵר: יוֹרֶה – שֶׁיּוֹרֵד וּמַרְוֶה אֶת הָאָרֶץ וּמַשְׁקֶה עַד תְּהוֹם, וְכֵן הוּא אוֹמֵר (תהלים סה יא): ״תַּלְמֶיהָ רַוֵּה נַחֵת גְּדוּדֶיהָ״.
"yoreh" (so-called) because it "teaches" (moreh) the people to bring in their fruits (so that they not be rotted by the rain), and to plaster their roofs, and to look to all of their needs. Variantly: It is "directed" to the ground and does not descend torrentially. Variantly: "yoreh": It saturates ("marveh") the ground and reaches until the depths, viz. (Psalms 65:11) "You saturate its ridges; You set its furrows."
יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן. אַתָּה אוֹמֵר יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן, אוֹ יוֹרֶה בְּתִשְׁרֵי וּמַלְקוֹשׁ בְּאִיָּר? תַּלְמוּד לוֹמַר: בְּעִתּוֹ – יוֹרֶה בְּמַרְחֶשְׁוָן וּמַלְקוֹשׁ בְּנִיסָן. וְכֵן הוּא אוֹמֵר (יחזקאל לד כו): ״וְהוֹרַדְתִּי הַגֶּשֶׁם בְּעִתּוֹ״ וְגוֹ׳. אוֹ מַה יוֹרֶה מַשִּׁיר פֵּרוֹת, שׁוֹטֵף זְרָעִים, שׁוֹטֵף גֳּרָנוֹת? תַּלְמוּד לוֹמַר: מַלְקוֹשׁ – מַה מַלְקוֹשׁ לִבְרָכָה אַף יוֹרֶה לִבְרָכָה. אוֹ מַה מַלְקוֹשׁ, מַפִּיל בָּתִּים וְעוֹקֵר אִילָנוֹת וּמַעֲלֶה סַקָּאִין? תַּלְמוּד לוֹמַר: יוֹרֶה – מַה יוֹרֶה לִבְרָכָה אַף מַלְקוֹשׁ לִבְרָכָה. וְכֵן הוּא אוֹמֵר (יואל ב כג): ״וּבְנֵי צִיּוֹן גִּילוּ וְשִׂמְחוּ בַּה׳ אֱלֹהֵיכֶם כִּי נָתַן לָכֶם אֶת הַמּוֹרֶה לִצְדָקָה״.
The yoreh falls in Marcheshvan; the malkosh in Nissan. You say: The yoreh in Marcheshvan and the malkosh in Nissan. — But perhaps, the yoreh in Tishrei and the malkosh in Iyyar? It is, therefore, written "in its (proper) time" — the yoreh in Marcheshvan and the malkosh in Nissan. And thus is it written (Ezekiel) 34:26) "And I shall bring down the shower in its time; (showers of blessing shall they be.") But perhaps (it is called) "yoreh" (to shoot) in that it makes the fruits fall and floods the seeds and the silos! It is, therefore, written "and malkosh." Just as malkosh is for blessing, so, yoreh. — But perhaps, just as malkosh topples houses and uproots trees, and brings the cricket! It is, therefore, written "yoreh and malkosh." Just as yoreh is for blessing, so, malkosh, viz. (Yoel 2:23) "And, sons of Zion, be glad and rejoice in the L-rd your G-d. For He has given you the moreh in righteousness, and He has brought down for you rain — moreh and malkosh in the first (month)."
וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ, דְּגָנְךָ מָלֵא, תִּירוֹשְׁךָ מָלֵא, יִצְהָרְךָ מָלֵא. אַתָּה אוֹמֵר דְּגָנְךָ מָלֵא, תִּירוֹשְׁךָ מָלֵא, יִצְהָרְךָ מָלֵא, אוֹ ״וְאָסַפְתָּ דְּגָנְךָ תִּירוֹשְׁךָ וְיִצְהָרְךָ״ מִפְּנֵי מִיעוּט הַפֵּרוֹת? תַּלְמוּד לוֹמַר (ויקרא כו ה): ״וְהִשִּׂיג לָכֶם דַּיִשׁ אֶת בָּצִיר״, מַקִּישׁ דַּיִשׁ לְבָצִיר: מָה בָּצִיר מִשֶּׁאַתָּה מַתְחִיל בּוֹ אִי אַתָּה יָכוֹל לְהַנִּיחוֹ, אַף דַּיִשׁ מִשֶּׁאַתָּה מַתְחִיל בּוֹ אִי אַתָּה יָכוֹל לְהַנִּיחוֹ.
"and you shall gather in your corn, and your wine, and your oil": "your corn" — in abundance; "your wine" — in abundance; "and your oil" — in abundance. — But perhaps (the intent is that you shall gather all of them into one spot) because of their scarcity! It is, therefore, written (Vayikra 26:5) "And your threshing shall reach until the (grape) harvest." Just as with the (grape) harvest, once you begin, you cannot stop, (the very abundance of grapes making them susceptible to rot), so, with threshing, once you start, you will not be able to stop, (the abundance of the grapes making it susceptible to rot).
דָּבָר אַחֵר: שֶׁיְּהֵא חוֹרֵשׁ בִּשְׁעַת קָצִיר וְקוֹצֵר בִּשְׁעַת חָרִישׁ, וְכֵן אִיּוֹב אוֹמֵר (איוב כט יט): ״וְטַל יָלִין בִּקְצִירִי״.
Variantly: You will be plowing in the time of harvesting, and harvesting in the time of plowing, as Iyyov said (Iyyov 29:19) "and the dew rested on my harvest."
דָּבָר אַחֵר: וְאָסַפְתָּ דְגָנֶךָ, לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר (יהושע א ח): ״לֹא יָמוּשׁ סֵפֶר הַתּוֹרָה הַזֶּה מִפִּיךָ״, שׁוֹמֵעַ אֲנִי כְּמַשְׁמָעוֹ? תַּלְמוּד לוֹמַר: וְאָסַפְתָּ וְגוֹ׳, דֶּרֶךְ אֶרֶץ דִּבְּרָה תּוֹרָה! דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: אֵין לַדָּבָר סוֹף! קוֹצֵר בִּשְׁעַת קָצִיר, חוֹרֵשׁ בִּשְׁעַת חָרִישׁ, דָּשׁ בִּשְׁעַת שָׁרָב, זוֹרֶה בִּשְׁעַת הָרוּחַ! אֵימָתַי אָדָם לוֹמֵד תּוֹרָה? אֶלָּא כְּשֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם – מְלַאכְתָּם נַעֲשֵׂית עַל יְדֵי אֲחֵרִים, שֶׁנֶּאֱמַר (ישעיה סא ה): ״וְעָמְדוּ זָרִים וְרָעוּ צֹאנְכֶם״ וְגוֹ׳. וּכְשֶׁאֵינָם עוֹשִׂים רְצוֹן הַמָּקוֹם – מְלַאכְתָּם נַעֲשֵׂית עַל יְדֵי עַצְמָם, וְלֹא עוֹד אֶלָּא שֶׁמְּלֶאכֶת אֲחֵרִים נַעֲשֶׂה עַל יָדָם, שֶׁנֶּאֱמַר (דברים כח מח): ״וְעָבַדְתָּ אֶת אֹיְבֶיךָ״ וְגוֹ׳.
Variantly: "and you shall gather in your corn": Why is this written" (i.e., Is it not obvious?) Because it is written (Joshua 1:8) "Let not this book of the Torah depart from your mouth," I might think this was to be taken literally (i.e., that one must never leave off learning); it is, therefore, written "and you shall gather in your corn" — follow the way of the land (i.e., Engage in an occupation and learn when not thus engaged.) These are the words of R. Yishmael. R. Shimon b. Yochai says: If a man harvests in harvest time and plows in plowing time and threshes in threshing time and winnows when there is wind, when will he learn Torah? But, when Israel does the L-rd's will its work is done by others, as it is written (Isaiah 61:5) "And strangers shall arise and graze your flocks"; and when they do not do the L-rd's will, they must do their own work. And, what is more, the work of others is done by them, as it is written (Devarim 28:48) "And you shall serve your foes."
דָּבָר אַחֵר: וְאָסַפְתָּ דְגָנֶךָ תִירֹשְׁךָ וְיִצְהָרֶךָ, שֶׁתְּהֵא אֶרֶץ יִשְׂרָאֵל מְלֵאָה דָּגָן תִּירוֹשׁ וְיִצְהָר, וְכָל הָאֲרָצוֹת דּוֹבְאוֹת לְמַלְּאוֹת אוֹתָהּ כֶּסֶף וְזָהָב, כְּעִנְיָן שֶׁנֶּאֱמַר (בראשית מז יד): ״וַיְלַקֵּט יוֹסֵף אֶת כָּל הַכֶּסֶף״, וְאוֹמֵר (דברים לג כה): ״וּכְיָמֶיךָ דָּבְאֶךָ״, שֶׁיִּהְיוּ כָל הָאֲרָצוֹת דּוֹבְאוֹת כֶּסֶף וְזָהָב לְאֶרֶץ יִשְׂרָאֵל.
Variantly: "and you shall gather in your corn, and your wine, and your oil": Eretz Yisrael shall be full of corn, wine, and oil, and (the people of) all the lands will stream (there) to fill it with silver and gold, as it is written (Bereshith 47:14) "And Joseph gathered all the silver, etc." And it is written (Devarim 33:25) "And as your days (of doing the L-rd's will) will be your flow." We are hereby taught that all the lands will stream silver and gold into Eretz Yisrael.
דָּבָר אַחֵר: דְגָנֶךָ כְּמַשְׁמָעוֹ, תִירֹשְׁךָ זֶה הַיַּיִן, כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיה סה ח): ״כֹּה אָמַר ה׳ כַּאֲשֶׁר יִמָּצֵא הַתִּירוֹשׁ״ וְגוֹ׳, יִצְהָרֶךָ זֶה הַשֶּׁמֶן, כְּעִנְיָן שֶׁנֶּאֱמַר (יואל ב כד): ״וְהֵשִׁיקוּ הַיְקָבִים תִּירוֹשׁ וְיִצְהָר״. דָּבָר אַחֵר: דְגָנֶךָ לְךָ, תִירֹשְׁךָ לְךָ, יִצְהָרֶךָ לְךָ, לֹא כְּעִנְיָן שֶׁנֶּאֱמַר (שופטים ו ג): ״וְהָיָה אִם זָרַע יִשְׂרָאֵל וְעָלָה מִדְיָן וַעֲמָלֵק וּבְנֵי קֶדֶם וְעָלוּ עָלָיו״, אֶלָּא כְּעִנְיָן שֶׁנֶּאֱמַר (ישעיה סב ח-ט): ״נִשְׁבַּע ה׳ בִּימִינוֹ וּבִזְרוֹעַ עֻזּוֹ אִם אֶתֵּן אֶת דְּגָנֵךְ עוֹד מַאֲכָל... כִּי מְאַסְפָיו יֹאכְלֻהוּ וְהִלְלוּ אֶת ה׳, וּמְקַבְּצָיו יִשְׁתּוּהוּ בְּהַר קָדְשִׁי״.
(Devarim 11:19): "dagan": as it is commonly understood (i.e., corn). "tirosh": wine, as in (Yoel 2:24) "and the vats will overflow with tirosh (wine) and yitzhar (oil)." "and you will gather": Not as in (Judges 6:3-4) "And it was, whenever Israel would sow, Midian would ascend, and Amalek and the people of the east, and they would overrun it. And they would encamp against them and destroy the produce of the land" — but as in (Isaiah 62:9) "For its gatherers will eat it and they will praise the L-rd, and those who bring it together will drink it in My holy courts."