(23) He set His bow in the cloud for a sign of the eternal covenant that there should not again be a flood on the earth to destroy it all the days of the earth.

(24) For this reason it is ordained and written on the heavenly tables, that they should celebrate the feast of weeks in this month once a year, to renew the covenant every year.

(25) And this whole festival was celebrated in heaven from the day of creation till the days of Noah-twenty-six jubilees and five weeks of years:...

(26) and Noah and his sons observed it for seven jubilees and one week of years, till the day of Noah's death, and from the day of Noah's death his sons did away with (it) until the days of Abraham, and they ate blood.

(27) But Abraham observed it, and Isaac and Jacob and his children observed it up to thy days,

(28) and in thy days the children of Israel forgot it until ye celebrated it anew on this mountain.

Wasn’t it taught in a baraita: There was an incident involving a pious man who gave a poor man a dinar on the eve of Rosh HaShana during drought years, and his wife mocked him for giving so large a sum at so difficult a time? And in order to escape her incessant mockery, he went and slept in the cemetery. That night in his dream (Ritva, HaKotev, Maharsha), he heard two spirits conversing with each other. One said to the other: My friend, let us roam the world and hear from behind the heavenly curtain [pargod], which separates the Divine Presence from the world, what calamity will befall the world. The other spirit said to her: I cannot go with you, as I am buried in a mat of reeds, but you go, and tell me what you hear. She went, and roamed, and came back. The other spirit said: My friend, what did you hear from behind the heavenly curtain? She replied: I heard that anyone who sows during the first rainy season of this year, hail will fall and strike his crops. Hearing this, the pious man went and sowed his seeds during the second rainy season. Ultimately, the crops of the entire world were stricken by hail and his crops were not stricken.The following year, on the eve of Rosh HaShana, the same pious man went and slept in the cemetery at his own initiative, and again he heard the two spirits conversing with each other. One said to the other: Let us roam the world and hear from behind the heavenly curtain what calamity will befall the world. She said to her: My friend, have I not already told you that I cannot, as I am buried in a mat of reeds? Rather, you go, and tell me what you hear. She went, and roamed, and returned. The other spirit said to her: My friend, what did you hear from behind the curtain? She said to her: I heard that those who sow during the second rainy season blight will strike his crops. That pious man went and sowed during the first rainy season. Since everyone else sowed during the second rainy season, ultimately, the crops of the entire world were blighted and his crops were not blighted.The pious man’s wife said to him: Why is it that last year, the crops of the entire world were stricken and yours were not stricken, and now this year, the crops of the entire world were blighted and yours were not blighted? He related to her the entire story. They said: It was not even a few days later that a quarrel fell between the pious man’s wife and the mother of the young woman who was buried there. The pious man’s wife said to her scornfully: Go and I will show you your daughter, and you will see that she is buried in a mat of reeds.The following year, he again went and slept in the cemetery, and heard the same spirits conversing with each other. One said to the other: My friend, let us roam the world and hear from behind the heavenly curtain what calamity will befall the world. She said to her: My friend, leave me alone, as words that we have privately exchanged between us have already been heard among the living. Apparently, the dead know what transpires in this world.The Gemara responds: This is no proof; perhaps another person, who heard about the conversation of the spirits secondhand, died and he went and told them that they had been overheard.

§ The baraita cites a discussion of these opinions. Rabbi Eliezer said: It is since these four species, the lulav and the other species taken with it, come only to offer appeasement for water, as they symbolize the rainfall of the coming year. And this symbolism is as follows: Just as these four species cannot exist without water, as they need water to grow, so too, the world cannot exist without water. Therefore, it is proper to mention rain in one’s prayers when taking the four species.

(13) If, then, you obey the commandments that I enjoin upon you this day, loving the LORD your God and serving Him with all your heart and soul,(14) I will grant the rain for your land in season, the early rain and the late...

(2)He has set in their heart, etc. Also the wisdom of the world that He instilled into the hearts of mankind, He did not instill it all into each one’s heart, rather a little to this one and a little to that one, in order that man should not fully grasp the workings of the Holy One, Blessed Is He, to know it; [and thereby] he will not know the day of his visitation [death] and on what he will stumble, in order that he put his heart to repent, so that he will be concerned and say [to himself], “Today or tomorrow I will die.” Therefore, ‘הָעֹלָם’ is written here defectively [i.e., without a ‘vav’], an expression of “hidden,” for if man knew that the day of his death was near, he would neither build a house nor plant a vineyard. Therefore, he says that, “He has made everything beautiful in its time.” The fact that there is a time for death is a beautiful thing, for a person optimistically says [to himself], “Perhaps my death is far off,” and he builds a house and plants a vineyard; and it is beautiful that it is concealed from people.

(2) At four set times the world is judged:On Pesah in respect to the produce. On Shavuot in respect to the fruit of the tree. On Rosh Hashanah all the people of the world pass before Him like a division of soldier [a numerus], as it says, “He who fashions the hearts of them all, who discerns all their doings” (Psalms 33:15). And on Sukkot they are judged in respect of rain.

(9) How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs.

(2) At the conclusion of the first festival day of Sukkot they descended to the Women’s Court (Ezrat Nashim) and they would make there a great enactment. And golden candlesticks were there, and four golden bowls on the top of each of them and four ladders to each, and four youths drawn from the young priests, and in their hands there were jars of oil containing one hundred and twenty logs which they poured into the bowls.

(3) From the worn-out pants and belts of the priests they made wicks and with them they kindled the lamps. And there was not a courtyard in Jerusalem that was not illuminated by the light of the Bet Hashoevah.

MISHNA: With regard to the rite of water libation performed in the Temple during the Festival, how was it performed? One would fill a golden jug with a capacity of three log with water from the Siloam pool. When those who went to bring the water reached the Gate of the Water, so called because the water for the libation was brought through this gate leading to the Temple courtyard, they sounded a tekia, sounded a terua, and sounded another tekia as an expression of joy. The priest ascended the ramp of the altar and turned to his left. There were two silver basins there into which he poured the water. Rabbi Yehuda said: They were limestone basins, but they would blacken due to the wine and therefore looked like silver. The two basins were perforated at the bottomwith two thin perforated nose-like protrusions. One of the basins, used for the wine libation, had a perforation that was broad, and one, used for the water libation, had a perforation that was thin, so that the flow of both the water and the wine, which do not have the same viscosity, would conclude simultaneously. The basin to the west of the altar was for water, and the basin to the east of the altar was for wine. However, if one poured the contents of the basin of water into the basin of wine, or the contents of the basin of wine into the basin of water, he fulfilled his obligation, as failure to pour the libation from the prescribed location does not disqualify the libation after the fact.Rabbi Yehuda says: The basin for the water libation was not that large; rather, one would pour the water with a vessel that had a capacity of one log on all eight days of the Festival and not only seven. And the appointee says to the one pouring the water into the silver basin: Raise your hand, so that his actions would be visible, as one time a Sadducee priest intentionally poured the water on his feet, as the Sadducees did not accept the oral tradition requiring water libation, and in their rage all the people pelted him with their etrogim.Rabbi Yehuda continues: As its performance during the week, so is its performance on Shabbat, except that on Shabbat one would not draw water. Instead, on Shabbat eve, one would fill a golden barrel that was not consecrated for exclusive use in the Temple from the Siloam pool, and he would place it in the Temple chamber and draw water from there on Shabbat. If the water in the barrel spilled, or if it was exposed overnight, leading to concern that a snake may have deposited poison in the water, one would fill the jug with water from the basin in the Temple courtyard, as exposed wine or water is unfit for the altar. Just as it is prohibited for people to drink them due to the potential danger, so too, they may not be poured on the altar.GEMARA: With regard to the customs accompanying the drawing of the water, the Gemara asks: From where are these matters derived? Rav Eina said that it is as the verse states: “With joy [sason] you shall draw water out of the springs of salvation” (Isaiah 12:3), indicating that the water was to be drawn from the spring and the rite performed in extreme joy.

In the winter [lit. the days of rain] say in the second blessing "He who causes rain to fall", and in the summer "He who causes dew to fall". When does one say "He who causes rain to fall"? Beginning at the musaf prayer on the last day of the festival [Sukkot], and ending at the morning prayer on the first day of the festival of Pesach. And starting with the Musaf prayer on the first day of of Pesach one says "He who causes dew to fall".

(1) We open the ark

(2) Blessed are You, etc. - up to, and Savior and Shield:

(4) Af-Bri¹According to Mateh Levi, the angel of rain is called Af-Bri because rain is sometimes an expression of Divine anger (af) and at other times it is a blessing which contributes to the health of mankind (Bri). is the designated name of the rain angel,

(5) who²One task of the rain angel is to form the clouds which cause rainfall. overcasts [the sky], and makes clouds, to empty them and cause rain to fall.

(6) Water with currents with which to adorn the valley;³See Psalms 65:12.

(7) let it not be withheld because of [our] unpaid debts.⁴Others translate נִשְׁיוֹן שְׁטַר as forgotten debts. The “debts” are our sins.

(8) Let [the merit of] the faithful⁵There is a version that replaces אֱמוּנִים , faithful, with אֲמוּצִים , strong. Both refer to our patriarchs who were strong in their belief of God and faithful in carrying out His commands. shield those who pray for rain.

(9) Blessed are You, Lord, Shield of Abraham.

(11) You are mighty forever, my Master; You are the Resurrector of the dead, the Powerful One, to deliver [us].

(12) He will impose [upon Af-Bri] to divert rain from streams of water;

(13) to soften the surface of the earth with sparkling, gem-like drops.

(14) Water [symbolizes] Your might, as You labeled it in Scripture.⁶See Psalms 93:4, “The mighty breakers of the sea proclaim ‘Adonoy is mighty on high.’”

(15) It reassures, with its drops, those in whom was blown the breath [of life],⁷See Genesis 2:7. The final touch of Adam’s creation is described with the words, “And [God] breathed into his nostrils the breath of life.”

(16) to keep alive those who mention⁸Others translate “Those who pray for rain” referring to the Mishna, Maseches Taanis (1:1). the powers of rain.

(18) Our God and God of our fathers!

(20) Remember the patriarch who was drawn to You like water.⁹Abraham went every place that God commanded him.

(21) You blessed him like a tree planted beside streams of water.

(22) You protected him,¹⁰See Genesis 15:1, “Fear not Abram, I am your shield.” You rescued him from fire11 and from water;¹²This refers to the water that threatened Abraham on his way to Mt. Moriah to sacrifice Isaac. See Midrash Tanchuma to Genesis 32.

(23) You sought him out¹³You sought him out to show him Your love. Others translate דְּרַשְׁתּוֹ , You tested him, referring to the ten tests to which God subjected him. when he sowed beside all waters.¹⁴See Isaiah 32:20. “Fortunate are you that sows beside all waters.” Rabbi Yochonon says this verse refers to those who do righteous deeds (Maseches Baba Kama 17a). Abraham was loved by God because of his righteousness.

(24) For his sake, do not withhold water.

(26) Remember the one whose birth was foretold [when Abraham said:] “Let a little water be brought.”¹⁵See Genesis 18:4. The birth of Isaac was foretold when Abraham offered the three angels “a little water.”

(27) You told his father to sacrifice him, to spill his blood like water.¹⁶Others interpret that Isaac told his father to go through with his sacrifice, and spill his blood like water.

(28) He too [Isaac] was dutiful to spill his blood like water.

(29) He dug and found wells of water.¹⁷See Genesis 26:18, 19, 21, 22.

(30) In [the merit of] his righteousness grant us abundant water.

(32) Remember the one who, carrying his staff, crossed the Jordan's water.¹⁸See Genesis 32:11, Jacob said, “For with my staff, I passed over this Jordan.”

(33) He [Jacob] was single-hearted,¹⁹He was single-hearted and undivided in his love and trust in God. and rolled the stone off the mouth of the well of water.²⁰See Genesis 29:10.

(34) When he was attacked by an angel²¹See Genesis 32:25. comprised of fire and water,²²All angels are created from fire and water.

(35) You promised to be with him through fire and through water.²³See Isaiah 43:2, “When you pass through waters, I will be with you, when you walk through fire, you will not be burned.”

(36) For his sake, do not withhold water.

(38) Remember the one [Moses] who was drawn out, in a reed basket, from the water.²⁴See Exodus 20:5.

(39) [About whom] they said, “He drew water and watered the sheep.”²⁵See Exodus 2:19, “And they [the daughters of Jethro] said, ‘An Egyptian delivered us from the hand of the shepherds and also drew water for us, and watered the sheep.’”

(40) When Your treasured ones, thirsted for water,

(41) he struck the rock and water gushed out.²⁶See Numbers 20:11.

(42) In [the merit of] his righteousness grant us abundant water.

(44) Remember the Holy Temple appointee,²⁷Some commentaries explain the phrase זְכוֹר פָּקִיד שָׁתוֹת as referring to Aaron, the Kohein Gadol, but it is difficult to relate the rest of the verse to Aaron. This prayer refers to the Kohein Gadol, the High Priest and the word שָׁתוֹת is a synonym for the Holy Temple. See Psalms 11:3. who immersed himself five times in water.²⁸The Kohein Gadol immersed himself five times during the Day of Atonement. Each time he changed the priestly vestments to perform a service, he immersed himself in a mikveh.

(45) He cleansed and washed his hands²⁹His right hand was held above his right foot, the left hand above the left foot and all were washed simultaneously. to sanctify them with water.

(46) He read,³⁰The Mishna (Maseches Yoma 1:3) relates, “They provided him with Sages who read to him the service of the day.” According to Rashi and Bartenura, they read the portion of the Torah (Leviticus 16) dealing with the service of Yom Kippur and elaborated upon its particulars. and was sprinkled with purifying water.³¹According to the Mishna, (Maseches Parah 3:1), the Kohein Gadol was sprinkled with the purifying water of the Red Heifer during the days before Yom Kippur, in case he had inadvertently come in contact with the dead. The ashes of the Red Heifer, mixed with “living waters,” provided the only means of purification for one who came in contact with the dead.

(47) He was separated from the people³²See Mishna Maseches Yoma 1:1, “Seven days before Yom Kippur they separated the Kohein Gadol from his house and he moved to the official chambers of the Kohein Gadol.” [who were described as] “turbulent as water”³³See Genesis 49:4.

(48) For his sake, do not withhold water.

(50) Remember the twelve tribes, whom You brought through the divided waters;³⁴See Psalms 136:13, 14, “He Who parted the Sea of Reeds into parts—.” “He Who brought Israel through it—.”

(51) for whom You sweetened the bitterness of water.³⁵See Exodus 15:25, “And he (Moses) cast the tree into the waters and the waters became sweet.”

(52) Their descendants, their blood was spilled for Your sake like water.³⁶See Psalms 79:3. The Jew has always been prepared to sacrifice his life to sanctify God’s Name.

(53) Turn [to us], for our soul is engulfed [with woes] like water.

(54) In [the merit of] their righteousness grant us abundant water.

(56) (Prayer leader:) For You Lord, our God, are Causer of the wind to blow and of the rain to fall

(57) For blessing and not for curse. Amen

(58) For life and not for death. Amen

(59) For plenty and not for scarcity. Amen

(60) Who sustains life, etc.