Rain

The sixth aliyah opens by contrasting Egypt, where one irrigated the fields from the rivers with Eretz Yisroel which needs rain (see Rashi and Ramban.)  The Torah stresses the relationship to Eretz Yisroel in terms of rain.  In the following pesukkim (of the second parsha of Shema,) the Torah says following the mitzvot or not following will affect the rain.  In fact, in every tochacha or parsha of rebuke there is mention of the withholding of rain.  Why is rain the medium the Torah uses to measure reward vs. calamity? The Rambam (Taanis 3:11) rules that the only time there is a taanis tzibbur with all the stringencies of Yom Kippur when rain is withheld in Eretz Yisroel.  Why is only this calamity which bears such stringencies?  Rav Solovetchik (Shiurim L’zacher Ava Mari volume 1 pg. 197) explains that the lack of rain isn’t just an obstacle for one’s livelihood but represents the lack of a relationship between Klal Yisroel and Hashem.  However, what still needs to be explained is why is it specifically rain that alludes to this relationship?

The following two paragraphs are from my father’s blog from 2012.  "At the opening of Zos haBracha the Torah describes Moshe Rabeinu as "Ish haElokim," an interesting contrast with the earlier description of Moshe as "Eved Hashem" -- note the change from "eved" to "ish", and the change in the name of G-d used.  The GR"A explains (in Aderes Eliyahu) that the name Elokim is a description of G-d as He makes his presence manifest through nature.  We see this name Elokim again and again throughout the upcoming parsha of Braishis in describing the creation of the physical world, starting with the first pasuk in the Torah, "Braishis bara Elokim..." Moshe Rabeinu is "Ish Elokim" = master over nature, one who lives on a higher plane than those forces of nature, someone who transcends the boundaries of the physical world and can bend them to his purpose, to bless Bnei Yisrael.

The GR"A adds that even though the whole physical world is governed by this name "Elokim," there is one exception to the rule.  Chazal tell us that we mention rain, "mashiv ha'ruach u'morid hageshem," in the same bracha as we mention the future resurrection of the dead because these phenomena are equivalent.  What this means, says the GR"A, is that rain comes from the same source as the gift of life itself -- directly from G-d.  There is no law of nature (i.e. there is no governing aspect of the shem Elokim) that allows to perfectly predict when and where and how much rain will fall.  It is completely and directly in G-d's hands.  The gemara (Ta'anis 2) tells us that there are three things which Hashem himself holds the "keys" to and does not give over to mankind -- one of these is rain."

Based upon this we understand why rain represents the special attachment of Hashem to this world for it is in the area of rain that Hashem superimposes over the natural order.  The Gemorah in Taanis (25b) says that when it rains for every drop that comes down, there are two drops that come up from in the earth to greet it.  This shows that this world Hashem trying to unite with Hashem when it rains.  That is why rain also represents our relationship toward Hashem.

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The Ramban brings the Chazal that Hashem looks at what Eretz Yisroel needs and the other lands get their needs agav Eretz Yisroel.  The Ramban says this is the sod of kol (eyen sham.)  I believe the Ramban is alluding to the fact that kol represents the middah of yesod, which is the middah that brings all the other ones together.  It is the channel that all the middos flow through (see Mictav Ma’Eliyahu volume 5 in his explanation of nistar where he explains this idea in detail.)  So too Eretz Yisroel is the channel through which all forms of sustenance flow into the world.