## Bereshit Rabbah Chapter 13

###### Bereshit Rabbah 13:1
[Bereshit Rabbah 13:1](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:1)

וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ (בראשית ב, ה), הָכָא אַתְּ אָמַר וְכֹל שִׂיחַ הַשָּׂדֶה, וּלְהַלָּן אַתְּ אָמַר (בראשית ב, ט): וַיַּצְמַח ה' אֱלֹהִים מִן הָאֲדָמָה, אָמַר רַבִּי חֲנִינָא לְהַלָּן לְגַן עֵדֶן, וְכָאן לְיִשּׁוּבוֹ שֶׁל עוֹלָם. תָּנֵי רַבִּי חִיָּיא אֵלּוּ וְאֵלּוּ לֹא צָמְחוּ עַד שֶׁיָּרְדוּ עֲלֵיהֶם גְּשָׁמִים.

**Sefaria Community Translation:**
**“All the shrubs of the field had yet to be in the earth, and no vegetation of the field had yet to sprout, because the Lord God did not cause it to rain upon the earth, and there was no man to till the ground” (Genesis 2:5).** 
“All the shrubs of the field had yet to be in the earth” – here it says: “All the shrubs of the field […and no vegetation],”¹ but later it says: “The Lord God grew from the ground [every tree]” (Genesis 2:9).² Rabbi Ḥanina said: There it is referring to the Garden of Eden, and here it is referring to the development of [the rest of] the world. Rabbi Ḥiyya taught: Both these and those did not grow until rain fell on them.³

footnotes:
¹ Implying that nothing grew from the ground before Adam was created.
² Referring to what happened before Adam’s creation.
³ And therefore verse 2:9 in fact does not mean that the trees grew before Adam’s creation.


###### Bereshit Rabbah 13:2
[Bereshit Rabbah 13:2](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:2)

וְכֹל שִׂיחַ הַשָּׂדֶה, כָּל הָאִילָנוֹת כְּאִלּוּ מְשִׂיחִין אֵלּוּ עִם אֵלּוּ. כָּל הָאִילָנוֹת כְּאִלּוּ מְשִׂיחִין עִם הַבְּרִיּוֹת. כָּל הָאִילָנוֹת לַהֲנָאָתָן שֶׁל בְּרִיּוֹת נִבְרְאוּ. מַעֲשֶׂה בְּאֶחָד שֶׁבָּצַר אֶת כַּרְמוֹ וְלָן בְּתוֹכוֹ וּבָאת הָרוּחַ וּפְגָעַתּוּ. כָּל שִׂיחָתָן שֶׁל בְּרִיּוֹת אֵינָהּ אֶלָּא עַל הָאָרֶץ, עָבְדַּת אַרְעָא, לָא עָבְדַּת. וְכָל תְּפִלָּתָן שֶׁל בְּרִיּוֹת אֵינָהּ אֶלָּא עַל הָאָרֶץ, מָרֵי תַּעֲבֵד אַרְעָא, מָרֵי תַּצְלִיחַ אַרְעָא. כָּל תְּפִלָּתָן שֶׁל יִשְׂרָאֵל אֵינוֹ אֶלָּא עַל בֵּית הַמִּקְדָּשׁ, מָרֵי יִתְבְּנֵי בֵּית מַקְדְּשָׁא, מָרֵי מָתַי יִתְבְּנֵי בֵּית מַקְדְּשָׁא.

**Sefaria Community Translation:**
“All the shrubs [*siaḥ*] of the field” – all the trees converse [*mesiḥin*] with one another, as it were.⁴ All the trees converse with people, as it were.⁵ All the trees were created for the benefit of people. There was an incident involving an individual who harvested his vineyard, spent the night in it, and the wind came and harmed him.⁶ All of people’s conversation [*siaḥ*] is about the land. [They say:] ‘Did the land produce? Did it not produce?’⁷ All of people’s prayers⁸(*Bereshit Rabbah*60:14). are about the land: ‘Lord, may the land produce; Lord, may the land flourish.’ All of Israel’s prayers are only regarding the Temple: ‘Lord, may the Temple be built; Lord, when will the Temple be built?’⁹ alludes to prayer, as above, and “field” alludes to the Temple (*Bereshit Rabbah* 22:7).

footnotes:
⁴ The rustling of their leaves gives the appearance of conversation with one another.
⁵ By bearing fruit, it is as if they “call out” to man to plant them and profit.
⁶ Grapes help to shield man from malevolent winds; once they have been cut off their protection ceases.
⁷ Crops are of the utmost importance to man, and the subject dominates their conversation.
⁸ Prayer is also called siaḥ
⁹ Siaḥ


###### Bereshit Rabbah 13:3
[Bereshit Rabbah 13:3](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:3)

כִּי לֹא הִמְטִיר ה' אֱלֹהִים עַל הָאָרֶץ (בראשית ב, ה), מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא. אָמַר רַבִּי חִלְפָאי כְּשֵׁם שֶׁהוּא מַזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא כָּךְ הוּא מַזְכִּיר שֵׁם מָלֵא בִּירִידַת גְּשָׁמִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי, שְׁלשָׁה דְבָרִים שְׁקוּלִין זֶה כָּזֶה, וְאֵלּוּ הֵן: אֶרֶץ, וְאָדָם, וּמָטָר. אָמַר רַבִּי לֵוִי בַּר חִיָּא וּשְׁלָשְׁתָּן מִשָּׁלשׁ אוֹתִיּוֹת, לְלַמֶּדְךָ שֶׁאִם אֵין אֶרֶץ אֵין מָטָר, וְאִם אֵין מָטָר אֵין אֶרֶץ, וְאִם אֵין שְׁנֵיהֶם אֵין אָדָם.

**Sefaria Community Translation:**
“Because the Lord God did not cause it to rain upon the earth” – it mentions a complete name¹⁰ in association with a completed world.¹¹ Rabbi Ḥilfai said: Just as it mentions a complete name for a complete world [in that verse],so it mentions a complete name [here,] regarding rainfall. 
Rabbi Shimon bar Yoḥai said: Three matters are of equal importance to one another, and they are: Earth [*eretz*], man [*adam*], and rain [*matar*]. Rabbi Levi bar Ḥiyya said: The three of them are each of three letters, to teach you that if there is no earth there is no rain, and if there is no rain there is no earth, and without the two of them, there is no man.

footnotes:
¹⁰ Lord God.
¹¹ In the verse “These are the outgrowths…on the day that the Lord God made the earth and the heavens” (Genesis 2:4). That is the first time this full name of God is used.


###### Bereshit Rabbah 13:4
[Bereshit Rabbah 13:4](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:4)

אָמַר רַבִּי הוֹשַׁעְיָא קָשָׁה הִיא גְּבוּרוֹת גְּשָׁמִים שֶׁהִיא שְׁקוּלָה כְּנֶגֶד כָּל מַעֲשֵׂה בְּרֵאשִׁית, מַה טַּעַם (איוב ה, ט): עֹשֶׂה גְּדֹלוֹת וְאֵין חֵקֶר וגו', בַּמֶּה (איוב ה, י): הַנֹּתֵן מָטָר עַל פְּנֵי אָרֶץ וְשֹׁלֵחַ מַיִם עַל פְּנֵי חוּצוֹת, רַבִּי אַחָא מַיְתֵי לָהּ מֵהָכָא (ירמיה י, יב): עֹשֶׂה אֶרֶץ בְּכֹחוֹ מֵכִין תֵּבֵל בְּחָכְמָתוֹ, מַה כְּתִיב בַּתְרֵיהּ (ירמיה י, יג): לְקוֹל תִּתּוֹ הֲמוֹן מַיִם בַּשָּׁמַיִם, וְאֵין קוֹל אֶלָּא גְשָׁמִים, שֶׁנֶּאֱמַר (תהלים מב, ח): תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ.

**Sefaria Community Translation:**
Rabbi Hoshaya said: Remarkable is the might of rain,¹² as it is the equivalent of the entire act of Creation.¹³ What is the source? “Who performs great things, and there is no fathoming” (Job 5:9). Through what? “He gives rain over the face of the earth, and sends water over the surface of fields” (Job 5:10). Rabbi Aḥa cites it from here: “He makes the earth with His might, founds the world with His wisdom” (Jeremiah 10:12). What is written thereafter? “To the sound of His placement of the multitude of water in the heavens” (Jeremiah 10:13), and “sound” refers to none other than rain, as it is stated: “Depths call to depths in the sound of your waterways” (Psalms 42:8).

footnotes:
¹² God’s might as exhibited through rainfall.
¹³ In that it is a metaphysical event, beyond the predictable rules of nature.


###### Bereshit Rabbah 13:5
[Bereshit Rabbah 13:5](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:5)

אָמַר רַבִּי יִצְחָק שֶׁהִיא מְרַצָּה כַּקָּרְבָּנוֹת, שֶׁנֶּאֱמַר (תהלים פה, ב): רָצִיתָ ה' אַרְצֶךָ, וּלְהַלָּן הוּא אוֹמֵר (ישעיה נו, ז): יַעֲלוּ לְרָצוֹן עַל מִזְבְּחִי. רַבִּי סִימוֹן אָמַר אַף מְכַנֶּסֶת הַגָּלֻיּוֹת, שֶׁנֶּאֱמַר (תהלים פה, ב): שַׁבְתָּ שְׁבִית יַעֲקֹב. רַבִּי יוֹחָנָן בַּר מַרְיָה אוֹמֵר, שֶׁהִיא אוֹסֶפֶת אֶת הָעֶבְרָה, שֶׁנֶּאֱמַר (תהלים פה, ד): אָסַפְתָּ כָל עֶבְרָתֶךָ. רַבִּי תַּנְחוּם בַּר חֲנִילָאי אָמַר, אַף מְכַפֶּרֶת עַל הַחַטָּאִים, שֶׁנֶּאֱמַר (תהלים פה, ג): נָשָׂאתָ עֲוֹן עַמֶּךָ.

**Sefaria Community Translation:**
Rabbi Yitzḥak said: It [rain] indicates [divine] favor [*meratze*] comparable to [that which is facilitated by] offerings, as it is stated [regarding rain]: “Lord, You showed favor to [*ratzita*] Your land” (Psalms 85:2), and elsewhere it is written: “They will be offered up with acceptance [*ratzon*] upon My altar” (Isaiah 56:7, 60:7). Rabbi Simon said: It is even [compared to] ingathering of the exiles,¹⁴ as it is stated [there]: “You returned Jacob from captivity” (Psalms 85:2). Rabbi Yoḥanan bar Marya says: It is a [sign of] quelling fury, as it is stated [there]: “You quelled all Your fury” (Psalms 85:4). Rabbi Tanḥum bar Ḥanilai said: It is even [a sign of] atonement for sins, as it is stated [there]: “You bore the iniquity of Your people” (Psalms 85:3).

footnotes:
¹⁴ In terms of the salvation that it brings to the world.


###### Bereshit Rabbah 13:6
[Bereshit Rabbah 13:6](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:6)

רַבִּי חִיָּא בַּר אַבָּא אָמַר, וּשְׁקוּלָה כְּנֶגֶד תְּחִיַּת הַמֵּתִים. רַבִּי אַבָּא וְרַבִּי חִיָּא בְּשֵׁם רַבִּי אַבָּא אָמְרוּ, אַף חֲכָמִים קָבְעוּ אוֹתָהּ בִּתְחִיַּת הַמֵּתִים, בְּזוֹ יַד וּבְזוֹ יַד, בְּזוֹ פְּתִיחָה וּבְזוֹ פְּתִיחָה. בְּזוֹ יַד, שֶׁנֶּאֱמַר (יחזקאל לז, א): הָיְתָה עָלַי יַד וגו'. וּבְזוֹ יַד (תהלים קמה, טז): פּוֹתֵחַ אֶת יָדֶךָ. בְּזוֹ פְּתִיחָה (דברים כח, יב): יִפְתַּח ה' לְךָ, וּבְזוֹ פְּתִיחָה (יחזקאל לז, יב): הִנֵּה אֲנִי פֹתֵחַ אֶת קִבְרוֹתֵיכֶם וגו'. רַבִּי יוּדָן בְּשֵׁם רַבִּי אֶלְעָזָר בַּר אֲבִינָא אָמַר, בְּזוֹ שִׁירָה וּבְזוֹ שִׁירָה. בְּזוֹ שִׁירָה (ישעיה מב, יא): יָרֹנּוֹ ישְׁבֵי סֶלַע, וּבְזוֹ שִׁירָה (תהלים סה, יד): יִתְרוֹעֲעוּ אַף יָשִׁירוּ. רַבִּי חִיָּא בַּר אַבָּא אָמַר, וּגְּדוֹלָה מִתְּחִיַּת הַמֵּתִים, שֶׁתְּחִיַּת הַמֵּתִים לָאָדָם, וְזֶהוּ לָאָדָם וְלַבְּהֵמָה. תְּחִיַּת הַמֵּתִים לְיִשְׂרָאֵל, וְזוֹ לְיִשְׂרָאֵל וּלְעוֹבְדֵי כּוֹכָבִים. עוֹבֵד כּוֹכָבִים אֶחָד שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן קָרְחָה, אָמַר לוֹ אַתֶּם יֵשׁ לָכֶם מוֹעֲדוֹת, וְאָנוּ יֵשׁ לָנוּ מוֹעֲדוֹת, בְּשָׁעָה שֶׁאַתֶּם שְׂמֵחִים אֵין אָנוּ שְׂמֵחִים, וּבְשָׁעָה שֶׁאָנוּ שְׂמֵחִים אֵין אַתֶּם שְׂמֵחִים, וְאֵימָתַי אָנוּ וְאַתֶּם שְׂמֵחִים, בִּירִידַת גְּשָׁמִים, מַה טַעַם (תהלים סה, יד): לָבְשׁוּ כָרִים הַצֹּאן וַעֲמָקִים יַעַטְּפוּ בָר יִתְרוֹעֲעוּ אַף יָשִׁירוּ, מַה כָּתוּב אַחֲרָיו (תהלים סו, א): הָרִיעוּ לֵא': כֹּהֲנִים לְוִיִם וְיִשְׂרְאֵלִים אֵין כְּתִיב, אֶלָּא הָרִיעוּ לֵא' כָּל הָאָרֶץ. אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁהַמָּטָר יוֹרֵד בְּהֵמָה מְבַקֶּשֶׁת תַּפְקִידָהּ, מַה טַּעַם לָבְשׁוּ כָרִים הַצֹּאן, לָבְשׁוּ דִּכְרַיָא עָנָא, לָשׁוֹן נָקִי.

**Sefaria Community Translation:**
Rabbi Ḥiyya bar Abba said: It is of equal importance to the revival of the dead. Rabbi Abba and Rabbi Ḥiyya in the name of Rabbi Abba said: Indeed, the Sages placed it in [the prayers in the blessing of] the revival of the dead.¹⁵prayer. 
In regard to this one [rain] a hand is mentioned, and in regard to that one [the revival of the dead] a hand is mentioned; in regard to this one [rain], opening up is mentioned, and in regard to that one [the revival of the dead], opening up is mentioned. In this one, a hand is mentioned, as it is stated [regarding Ezekiel’s resurrection of the dry bones]: “The hand of the Lord was upon me…” (Ezekiel 37:1). In that one, a hand is mentioned: “You open Your hand [and amply feed all living beings]” (Psalms 145:16). In this one, opening up is mentioned: “The Lord will open up for you [His good storehouse, the heavens, to provide the rain of your land]” (Deuteronomy 28:12). In that one, opening up is mentioned: “Behold, I am opening up your graves…” (Ezekiel 37:12). Rabbi Yudan said in the name of Rabbi Elazar bar Avina: This one has song**associated with it and that one has song**associated with it. This one has song**associated with it: “Those who dwell in the rocks¹⁶ will sing” (Isaiah 42:11). And that one has song associated with it**[as it is stated regarding rainfall]: “They shout for joy and they sing [*yashiru*]” (Psalms 65:14). 
Rabbi Ḥiyya bar Abba said: It [rainfall] is in fact greater than the revival of the dead, as the revival of the dead benefits only people, whereas this [rainfall] benefits people and animals; the revival of the dead benefits only Israel, whereas this [rainfall] benefits Israel and idolaters. A certain idolater once asked Rabbi Yehoshua ben Korḥa, saying to him: ‘You have holidays and we have holidays; when you are rejoicing we are not rejoicing, and when we are rejoicing you are not rejoicing. When do you and we both rejoice? When rain falls. What is the source for this? “The meadows are covered with flocks of sheep; the valleys are wrapped in grain. They shout for joy, and they sing” (Psalms 65:14). What is written thereafter? “Shout to God, priests, Levites, and Israelites” is not written, but rather, “shout to God, all the earth”’ (Psalms 66:1). 
Rabbi Yehoshua ben Levi said: When the rain falls, the animals seek to mate. What is the source? “The meadows are covered with flocks of sheep [*laveshu karim hatzon*]” (Psalms 65:14) – a euphemism for the rams mounting the sheep.¹⁷] cover over [*laveshu*] the ewes [*hatzon*].”

footnotes:
¹⁵ The second blessing of the Amida
¹⁶ The dead.
¹⁷ The Hebrew could be translated “the rams [karim


###### Bereshit Rabbah 13:7
[Bereshit Rabbah 13:7](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:7)

וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה (בראשית ב, ה), וְאָדָם אַיִן לְהַעֲבִיד אֶת הַבְּרִיּוֹת לְהַקָּדוֹשׁ בָּרוּךְ הוּא, כְּאֵלִיָּהוּ וּכְחוֹנִי הַמְעַגֵּל. וְאָדָם אַיִן לַעֲבֹד אֶת הָאֲדָמָה, לֹא נִבְרָא אָדָם אֶלָּא לְעָמָל, אִם זָכָה, הוּא עָמֵל בַּתּוֹרָה, וְאִם לֹא זָכָה, הוּא עָמֵל בָּאָרֶץ. אַשְׁרָיו לְאָדָם שֶׁהוּא עָמֵל בַּתּוֹרָה.

**Sefaria Community Translation:**
“And there was no man to till [*laavod*] the ground” – there was no man to induce people to worship [*lehaavid*] the Holy One blessed be He, like Elijah the prophet and Ḥoni HaMe’agel.¹⁸ 
“And there was no man to till the ground” – man was created only for toil. If he merits, his toil is with Torah. If he does not merit, his toil is with the earth. Fortunate is the person whose toil is with Torah.

footnotes:
¹⁸ Both of them brought about rainfall with their prayers.


###### Bereshit Rabbah 13:8
[Bereshit Rabbah 13:8](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:8)

כִּי לֹא הִמְטִיר ה' אֱלֹהִים עַל הָאָרֶץ וְאָדָם אַיִן וגו' (בראשית ב, ה), אִלְמָלֵא אָדָם אֵין בְּרִית כְּרוּתָה לָאָרֶץ לְהַמְטִיר עָלֶיהָ, שֶׁנֶּאֱמַר (איוב לח, כו): לְהַמְטִיר עַל אֶרֶץ לֹא אִישׁ מִדְבָּר לֹא אָדָם בּוֹ.

**Sefaria Community Translation:**
“Because the Lord God did not cause it to rain upon the earth, and there was no man…” – were it not for man, there would be no covenant made with the earth to cause rain to fall on it, as it is stated: “Who would…bring rain on land with no man, or on a wilderness with no person in it?” (Job 38:26).


###### Bereshit Rabbah 13:9
[Bereshit Rabbah 13:9](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:9)

כָּל הַנְּחָלִים הֹלְכִים אֶל הַיָּם וגו' (קהלת א, ז), מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר וְרַבִּי יְהוֹשֻׁעַ שֶׁהָיוּ מַפְרִישִׁין לַיָּם הַגָּדוֹל, וְנִכְנְסָה סְפִינָתָן לַיָּם לְמָקוֹם שֶׁאֵין הַמַּיִם מְהַלְּכִין, אָמַר לוֹ רַבִּי אֱלִיעֶזֶר לְרַבִּי יְהוֹשֻׁעַ לֹא בָּאנוּ לְכָאן אֶלָּא לְנִסָּיוֹן, מִלְּאוּ מִשָּׁם חָבִית מָלֵא מַיִם, כֵּיוָן שֶׁעָלוּ לְרוֹמִי אָמַר לָהֶם אַדְרִיָנוּס שְׁחִיק עֲצָמוֹת, מֵי אוֹקְיָנוֹס מָה הִנּוּן, אָמְרוּ לוֹ מַיִם בּוֹלְעִין מַיִם. אָמַר לָהֶן הָבוּ לִי מִנְּהוֹן, יַהֲבוּן לֵיהּ מְלוֹא לְקִינְיָאתָה, וַהֲווֹ יָהֲבִין בְּגַוָּה מַיִם וְהִיא בָּלְעָה לְהוֹן. עַל דַּעְתֵּיהּ דְּרַבִּי אֱלִיעֶזֶר מִשָּׁם הֵם שׁוֹאֲבִים. עַל דַּעְתֵּיהּ דְּרַבִּי יְהוֹשֻׁעַ (קהלת א, ז): לְשָׁם הֵם שָׁבִים לָלֶכֶת. כֵּיצַד הָיְתָה הָאָרֶץ שׁוֹתָה, רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן. רַבִּי יְהוּדָה אוֹמֵר כְּהָדֵין נִילוּס, דְּמַשְׁקֶה וְהָדַר מַשְׁקֶה. וְרַבִּי נְחֶמְיָה אָמַר כְּמִין תּוֹכְיָה דְּהָדֵין קַבְרִיָּא דִּמְרַבֶּה וְקָבַר. וְרַבָּנָן אָמְרֵי כְּמִין תָּוַוי, נָהָר בְּבָבֶל וּשְׁמוֹ תָּוַוי, וְלָמָּה קוֹרִין אוֹתוֹ תָּוַוי, שֶׁהוּא חוֹזֵר וּמַשְׁקֶה אַחַת לְאַרְבָּעִים שָׁנָה. וְכָךְ הָיְתָה הָאָרֶץ שׁוֹתָה מִתְּחִלָּה, דִּכְתִיב (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ, וְחָזַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹא תְּהֵא הָאָרֶץ שׁוֹתָה אֶלָּא מִלְמַעְלָן. רַבִּי חָנָן דְּצִפּוֹרִי בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, מִפְּנֵי אַרְבָּעָה דְּבָרִים חָזַר בּוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁלֹא תְּהֵא הָאָרֶץ שׁוֹתָה אֶלָּא מִלְּמַעְלָן, מִפְּנֵי בַּעֲלֵי זְרוֹעַ, וּבִשְׁבִיל לְהָדִיחַ טְלָלִים הָרָעִים, וְשֶׁיְהֵא הַגָּבוֹהַּ שׁוֹתֶה כַּנָּמוּךְ, וְעוֹד שֶׁיִּהְיוּ הַכֹּל תּוֹלִין עֵינֵיהֶם כְּלַפֵּי מַעְלָה, הֲדָא הוּא דִכְתִיב (איוב ה, יא): לָשׂוּם שְׁפָלִים לְמָרוֹם.

**Sefaria Community Translation:**
“All the streams go to the sea, [yet the sea is not full; to the place that the streams go, there they go again]” (Ecclesiastes 1:7) – there was an incident involving Rabbi Eliezer and Rabbi Yehoshua, who set sail in the Great Sea, and their ship entered a place in the sea where the water was not moving. Rabbi Eliezer said to Rabbi Yehoshua: ‘We came here only for some test.’¹⁹ They filled a barrel of water from that place. When they arrived in Rome, Hadrian, may his bones be crushed, said to them: ‘What is the nature of seawater?’²⁰ They said to him: ‘It contains water that absorbs water.’²¹ He said to them: ‘Give me some of it [to test].’ They gave him a bowlful. He put water into it, and it swallowed it up. 
According to the opinion of Rabbi Eliezer,²²] again” (Ecclesiastes 1:7). it is from there [the sea] that they [the streams] draw [*sho’avim*] water.²³ According to the opinion of Rabbi Yehoshua, “there they return [*shavim*] again.”²⁴ 
**“A mist would rise from the earth, and water all of the surface of the ground” (Genesis 2:6).** 
How was the earth watered? Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: Like the Nile, which [floods over and] waters, and then waters again. Rabbi Neḥemya said: Like the inside of the [bed of the] Kavriya Stream, which wells up [and waters it] and is absorbed back into the ground. The rabbis say: It is like the Tavai. There is a river in Babylon named Tavai. Why do they call it Tavai? It is because it irrigates [its surroundings] once in forty years.²⁵ is related to *tohu* (emptiness), as, in between its rare inundations, the surrounding area is desolate. 
That is the way that the earth was irrigated at the beginning, as it is written: “A mist would rise from the earth,” but the Holy One blessed be He reconsidered, [ordaining] that the earth should [thenceforth] be watered only from above. Rabbi Ḥanan of Tzippori said in the name of Rabbi Shmuel bar Rabbi Naḥman: The Holy One blessed be He reconsidered, [ordaining] that the earth should be watered only from above, for four reasons: Because of powerful people;²⁶ in order to wash away harmful dew;²⁷ so that the highlands could be watered just like the lowlands; and so that everyone would direct their eyes heavenward.²⁸ That is what is written: “To raise the lowly on High” (Job 5:11).

footnotes:
¹⁹ To learn something from our experience.
²⁰ How is it that the sea does not flood the land with all the streams that flow into it?
²¹ Certain seawater has the ability to absorb other water into itself without swelling over.
²² The midrash is addressing the verse cited earlier, “All the streams go to the sea, yet the sea is not full; to the place that the streams go, there they return [shavim
²³ The clouds draw water from the sea and then fill the streams. See section 10.
²⁴ The streams do not get their water from the sea; what the verse means is that the water of the streams constantly flows into the sea.
²⁵ The word tavai
²⁶ That they should not use their might to take all the water for themselves.
²⁷ That had accumulated on the crops.
²⁸ To pray to God for rain.


###### Bereshit Rabbah 13:10
[Bereshit Rabbah 13:10](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:10)

וּמֵהֵיכָן הָאָרֶץ שׁוֹתָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר מִמֵּימֵי אוֹקְיָנוּס, דִּכְתִיב (בראשית ב, ו): וְאֵד יַעֲלֶה מִן הָאָרֶץ, אָמַר לוֹ רַבִּי יְהוֹשֻׁעַ וְכִי מֵימֵי אוֹקְיָנוּס לֹא מַיִם מְלוּחִים הֵן. אָמַר לוֹ מִתְמַתְּקִים הֵן בֶּעָבִים, דִּכְתִיב (איוב לו, כח): אֲשֶׁר יִזְּלוּ שְׁחָקִים, הֵיכָן הֵם נוֹזְלִין בַּשְּׁחָקִים. רַבִּי יְהוֹשֻׁעַ אוֹמֵר מִן הָעֶלְיוֹנִים, שֶׁנֶּאֱמַר (דברים יא, יא): לִמְטַר הַשָּׁמַיִם תִּשְׁתֶּה מָיִם, וְהָעֲנָנִים מִתְגַּבְּרִין מִן הָאָרֶץ וְעַד הָרָקִיעַ, וּמְקַבְּלִין אוֹתָן כְּמִפִּי הַנּוֹד, דִּכְתִיב (איוב לו, כז): יָזֹקּוּ מָטָר לְאֵדוֹ, וְחוֹשְׁרִים אוֹתָן כְּמִין כְּבָרָה, וְאֵין טִפָּה נוֹגַעַת בַּחֲבֶרְתָּהּ, דִּכְתִיב (שמואל ב כב, יב): חַשְׁרַת מַיִם עָבֵי שְׁחָקִים, לָמָּה הוּא קוֹרֵא אוֹתָן שְׁחָקִים, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר שֶׁהֵן שׁוֹחֲקִים אֶת הַמַּיִם. רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר כְּהָדֵין מָסוֹסָא. רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר, כַּדַּקִּין הַלָּלוּ שֶׁל בְּהֵמָה.

**Sefaria Community Translation:**
From where does the earth receive its [rain] water? Rabbi Eliezer says: From the water of the ocean,²⁹ as it is written: “A mist would rise from the earth.” Rabbi Yehoshua said to him: But is the ocean water not salty?³⁰ He said to him: It becomes sweetened in the clouds, as it is written: “Which the skies distill” (Job 36:28). Where is it distilled? In the skies. Rabbi Yehoshua says: [Rain comes] from the upper waters, as it is stated: “By the rains of the heavens it drinks water” (Deuteronomy 11:11). The clouds rise up from the earth to the firmament and there [from above] they receive it [rain] as from the mouth of a jug, as it is written: “Which cluster into rain from His mist” (Job 36:27). And they [the clouds] separate it [the water] like a type of sieve, so that no drop touches its counterpart, as it is written: “Dripping water, thick clouds of the skies [*sheḥakim*]” (II Samuel 22:12). 
Why does he call it [the sky] *sheḥakim*? Rabbi Shimon ben Lakish said: It is because it crushes [*shoḥakim*] the water [into little pieces]. Rabbi Abba bar Kahana said: Like an omasum.³¹ Rabbi Shmuel bar Naḥman said: Like an animal’s intestines.

footnotes:
²⁹ The ocean water evaporates to form clouds, and that water falls as rain.
³⁰ So how can you say that rain originates there?
³¹ A digestive organ in ruminants that crushes their food.


###### Bereshit Rabbah 13:11
[Bereshit Rabbah 13:11](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:11)

רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר אֵין עֲנָנִים אֶלָּא מִלְּמַעְלָה, שֶׁנֶּאֱמַר (דניאל ז, יג): וַאֲרוּ עִם עֲנָנֵי שְׁמַיָּא. רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר, אֵין עֲנָנִים אֶלָּא מִלְּמַטָּה, שֶׁנֶּאֱמַר (תהלים קלה, ז): מַעֲלֶה נְשִׂאִים מִקְצֵה הָאָרֶץ. עַל דַּעְתֵּיהּ דְּרַבִּי יוֹחָנָן, לְאֶחָד שֶׁכִּבֵּד אֶת חֲבֵרוֹ חָבִית שֶׁל יַין וְקַנְקַנָּהּ. רַבִּי שִׁמְעוֹן אוֹמֵר לְאֶחָד שֶׁאָמַר לַחֲבֵרוֹ הַלְוֵנִי סְאָה שֶׁל חִטִּים, אָמַר לוֹ הָבֵא קֻפָּתְךָ וּבוֹא מְדֹד, כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אוֹמֵר לָאָרֶץ אַיְיתֵי עֲנָנֵיךְ וְקַבֵּל מָטָר.

**Sefaria Community Translation:**
Rabbi Yoḥanan and Rabbi Shimon ben Lakish, Rabbi Yoḥanan said: Clouds come only from above, as it is stated: “And behold, among the clouds of the heavens” (Daniel 7:13). Rabbi Shimon ben Lakish said: Clouds come only from below, as it is stated: “He makes clouds ascend from the ends of the earth” (Psalms 135:7). According to the opinion of Rabbi Yoḥanan, it is analogous to one who gifts someone a cask of wine along with its pitcher. Rabbi Shimon says: It is analogous to one who said to another: ‘Lend me a *se’a*of wheat.’ He says to him: ‘Bring your basket and come measure [the wheat] into it.’ So, the Holy One blessed be He says to the earth: ‘Bring your clouds and receive rain.’


###### Bereshit Rabbah 13:12
[Bereshit Rabbah 13:12](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:12)

חֲמִשָּׁה שֵׁמוֹת נִקְרְאוּ לוֹ: עָב, אֵד, עָנָן, וּנְשִׂיאִים, חָזִיז. עָב, שֶׁהוּא מְעַבֵּב אֶת פְּנֵי הָרָקִיעַ. אֵד, שֶׁהוּא שׁוֹבֵר אֵידָן שֶׁל בַּעֲלֵי שְׁעָרִים. עָנָן, שֶׁהוּא עוֹשֶׂה הַבְּרִיּוֹת עֲנָוִים אֵלּוּ לָאֵלּוּ. נְשִׂיאִים, שֶׁהוּא עוֹשֶׂה אֶת הַבְּרִיּוֹת נְשִׂיאִים אֵלּוּ עַל אֵלּוּ. חָזִיז, שֶׁהוּא עוֹשֶׂה חֶזְיוֹנוֹת בָּרָקִיעַ, וּמַשְׁרֶה רוּחַ הַקֹּדֶשׁ עַל הַבְּרִיּוֹת, כְּמָה דְאַתְּ אָמַר (ישעיה א, א): חֲזוֹן יְשַׁעְיָהוּ בֶן אָמוֹץ. אָמַר רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל, אַרְבָּעָה שֵׁמוֹת נִקְרְאוּ לָאָרֶץ, כְּנֶגֶד אַרְבָּעָה תְּקוּפוֹתֶיהָ: אֶרֶץ, תֵּבֵל, אֲדָמָה, אַרְקָא. אֶרֶץ, כְּנֶגֶד תְּקוּפַת נִיסָן, שֶׁהִיא מֵרִיצָה אֶת פֵּרוֹתֶיהָ. תֵּבֵל, כְּנֶגֶד תְּקוּפַת תַּמּוּז, שֶׁהִיא מְתַבֶּלֶת אֶת פֵּרוֹתֶיהָ. אֲדָמָה, כְּנֶגֶד תְּקוּפַת תִּשְׁרֵי, שֶׁהָאָרֶץ עֲשׂוּיָה בּוֹלִין בּוֹלִין שֶׁל אֲדָמָה. אַרְקָא, כְּנֶגֶד תְּקוּפַת טֵבֵת, שֶׁהִיא מוֹרֶקֶת אֶת פֵּרוֹתֶיהָ.

**Sefaria Community Translation:**
It [a cloud] is called by five names: *Av*(Judges 5:4), *ed*(Genesis 2:6), *anan*(Genesis 9:13), *nesiim*(Jeremiah 10:13), *ḥaziz*(Zechariah 10:1). *Av* – because it darkens [*me’abev*] the face of the firmament. *Ed* – because it ruins the celebration [*eid*] of the price gougers.³² *Anan* – because it makes people tolerant [*anavim*] of one another. *Nesiim*– because it makes people regard each other as aristocrats [*nesiim*].³³ *Ḥaziz*– because it creates [colorful] spectacles [*ḥezyonot*] in the heavens, and because it causes the divine spirit to rest upon the people,³⁴ as it says: “The vision [*ḥazon*] of Isaiah son of Amotz” (Isaiah 1:1). 
Rabban Shimon ben Gamliel said: Earth is called by four names, corresponding to its four seasons: *Eretz*(Genesis 1:1), *tevel*(I Samuel 2:8), *adama*(Genesis 1:25), *arka*(Jeremiah 10:11). *Eretz* – corresponding to the season of Nisan [spring], because it accelerates [*meritza*] production of its produce. *Tevel*– corresponding to the season of Tamuz [summer], because it brings flavor [*metabelet*] to its produce. *Adama* – corresponding to the season of Tishrei [autumn], as the ground becomes disparate clods of earth [*adama*]. *Arka*– corresponding to the season of Tevet [winter], because it causes its produce to wither [*moreket*].

footnotes:
³² Who profiteer during droughts.
³³ People earn money from their crops.
³⁴ Rain indicates divine favor (see section 5).


###### Bereshit Rabbah 13:13
[Bereshit Rabbah 13:13](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:13)

כַּמָּה גְּשָׁמִים יוֹרְדִין וְיִהְיֶה בָהּ כְּדֵי רְבִיעָה, כִּמְלוֹא כְּלֵי מַחֲרֵשָׁה שֶׁל שְׁלשָׁה טְפָחִים, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, בְּקָשָׁה, טֶפַח. וּבֵינוֹנִית, טְפָחַיִּים. וּבִשְׂבֵעָה, שְׁלשָׁה טְפָחִים. אָמַר רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר, אֵין לְךָ טֶפַח יוֹרֵד מִלְּמַעְלָה, שֶׁאֵין הָאָרֶץ עוֹלָה כְּנֶגְדוֹ טִפְחַיִם. מַה טַּעַם (תהלים מב, ח): תְּהוֹם אֶל תְּהוֹם קוֹרֵא לְקוֹל צִנּוֹרֶיךָ וגו'. אָמַר רַבִּי לֵוִי הַמַּיִם הָעֶלְיוֹנִים זְכָרִים, וְהַתַּחְתּוֹנִים נְקֵבוֹת, וְהֵן אוֹמְרִים אֵלּוּ לְאֵלּוּ קַבְּלוּ אוֹתָנוּ, אַתֶּם בְּרִיּוֹתָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא וַאֲנוּ שְׁלוּחָיו, מִיָּד הֵם מְקַבְּלִים אוֹתָן, הֲדָא הוּא דִכְתִיב (ישעיה מה, ח): תִּפְתַּח אֶרֶץ, כִּנְקֵבָה זוֹ שֶׁהִיא פּוֹתַחַת לַזָּכָר. (ישעיה מה, ח): וְיִפְרוּ יֶשַׁע, שֶׁהֵן פָּרִין וְרָבִין. (ישעיה מה, ח): וּצְדָקָה תַצְמִיחַ יַחַד, יְרִידַת גְּשָׁמִים. (ישעיה מה, ח): אֲנִי ה' בְּרָאתִיו, לְכָךְ בְּרָאתִיו לְתִקּוּנוֹ שֶׁל עוֹלָם וּלְיִשּׁוּבוֹ.

**Sefaria Community Translation:**
How much rain needs to fall to constitute “permeation”?³⁵ When [the rain reaches] the depth of a plow blade, which is three handbreadths, this is the statement of Rabbi Meir. Rabbi Yehuda says: In hard earth, one handbreadth; in moderate earth, two handbreadths; in moist earth, three handbreadths. 
Rabbi Shimon ben Elazar said: There is no handbreadth of rain falling from above that does not have [the water inside] the earth rise a corresponding two handbreadths. What is the source? “Depths call to depths in the sound of your waterways…” (Psalms 42:8).³⁶ Rabbi Levi said: The upper waters [rain] are like males and the lower [underground] waters are like females, and one [the upper] says to the other [the lower]: ‘Accept us; you are the creation of the Holy One blessed be He and we are His emissaries.’ They thereupon accept them. That is what is written: “Let the earth open” (Isaiah 45:8) – like the female that opens herself up for the male. “Salvation will flourish [*veyifru*]” (Isaiah 45:8) – because they [the two kinds of waters] are fruitful and multiply.³⁷ “And righteousness will sprout together” (Isaiah 45:8) – this refers to the falling of rain. “I, the Lord, created it” (Isaiah 45:8) – this is why I created it, for the improvement of the world and its settlement.

footnotes:
³⁵ There are certain halakhic ramifications that occur when there is enough rain to constitute “permeation,” so a definition of the term is required.
³⁶ The two “depths” in the verse represent the two handbreadths of rising underground water, and “your waterways” refers to the handbreadth of rain.
³⁷ They are plentiful.


###### Bereshit Rabbah 13:14
[Bereshit Rabbah 13:14](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:14)

אָמַר רַבִּי בֶּרֶכְיָה עָלָה שֶׁבֶר מִן הָאָרֶץ, מִיָּד (בראשית ב, ו): וְהִשְׁקָה אֶת כָּל פְּנֵי הָאֲדָמָה, הִיא דַּעְתֵּיהּ דְּרַבִּי בֶּרֶכְיָה, דְּאָמַר רַבִּי בֶּרֶכְיָה (דברים לב, ב): יַעֲרֹף כַּמָּטָר לִקְחִי וגו', שָׁבְרוּ בְּרִיּוֹת אֶת עָרְפָּן, מִיָּד מָטָר יוֹרֵד.

**Sefaria Community Translation:**
Rabbi Berekhya said: A calamity³⁸can also mean calamity, as in Deuteronomy 32:35. ascended from the earth, and thereupon “and watered all of the surface of the ground” (Genesis 2:6).³⁹ This is like the opinion of Rabbi Berekhya, as Rabbi Berekhya said: “My lesson will fall [*yaarof*] as rain…” (Deuteronomy 32:2) – when the necks [*oref*] of the people are broken [through tragedy],⁴⁰ at that point rain falls.

footnotes:
³⁸ Eid
³⁹ When a calamity occurs, people are chastened by it, and the resultant repentance brings about the end of a drought.
⁴⁰ When they repent.


###### Bereshit Rabbah 13:15
[Bereshit Rabbah 13:15](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:15)

כַּמָּה גְשָׁמִים יוֹרְדִין וִיהֵא אָדָם צָרִיךְ לְבָרֵךְ, רַבִּי יוֹסֵי בְּשֵׁם רַבִּי יְהוּדָה וְרַבִּי יוֹנָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמְרִין, מִתְּחִלָּה כְּדֵי רְבִיעָה, וּבַסּוֹף אֲפִלּוּ כָּל שֶׁהֵן. רַבִּי חִיָּא בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, בַּתְּחִלָּה כְּדֵי רְבִיעָה, וּלְבַסּוֹף עַד שֶׁיִּדָּחוּ פְּנֵי הַקֶּרָמִיד. רַבִּי יַנַּאי בֶּן רַבִּי יִשְׁמָעֵאל בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר, בַּתְּחִלָּה כְּדֵי רְבִיעָה, וּלְבַסּוֹף כְּדֵי שֶׁתִּשָּׁרֶה פִּי הַמְגוּפָה. וַהֲלוֹא כַּמָּה גְשָׁמִים יוֹרְדִין וְאֵין פִּי מְגוּפָה נִשְׁרֵית, אֶלָּא תְּהֵא נִרְאֵית כְּאִלּוּ שְׁרוּיָה. כֵּיצַד הוּא צָרִיךְ לְבָרֵךְ, כַּהֲדָא דִּתְנֵינַן עַל הַגְּשָׁמִים וְעַל בְּשׂוֹרוֹת טוֹבוֹת הוּא אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי לֵוִי מַיְיתֵי לָהּ מֵהָכָא (משלי כה, כה): מַיִם קָרִים עַל נֶפֶשׁ עֲיֵפָה וּשְׁמוּעָה טוֹבָה וגו', מַה שְּׁמוּעָה טוֹבָה בָּרוּךְ הַטּוֹב וְהַמֵּטִיב, אַף מַיִם קָרִים הַטּוֹב וְהַמֵּטִיב. רַבִּי יְהוּדָה אָמַר כְּדֵין מְבָרֵךְ יְחֶזְקֵאל אַבָּא, יִתְבָּרֵךְ יִתְרוֹמֵם וְיִתְגַּדֵּל שִׁמְךָ עַל כָּל טִפָּה וְטִפָּה שֶׁאַתָּה מוֹרִיד לָנוּ, שֶׁמִּמֶּנּוּ אַתָּה זָן אֵלּוּ מֵאֵלּוּ. רַבִּי יְהוּדָה בֶּן רַבִּי שִׁמְעוֹן אָמַר, שֶׁהוּא מוֹרִידָן בְּמִדָּה, שֶׁנֶּאֱמַר (איוב לו, כז): כִּי יְגָרַע נִטְפֵי מָיִם, הֵיךְ מָה דְאַתְּ אָמַר (ויקרא כז, יח): וְנִגְרַע מֵעֶרְכֶּךָ. רַבִּי יוֹסֵי בַּר יַעֲקֹב סָלֵק לִמְבַקְרֵי לְרַבִּי יְהוּדָה מִגְּדָלָה, שָׁמַע קָלֵיהּ מְבָרֵךְ אֶלֶף אֲלָפִים וְרִבֵּי רְבָבוֹת בְּרָכוֹת וְהוֹדָאוֹת אָנוּ צְרִיכִים לְהוֹדוֹת לְשִׁמְךָ עַל כָּל טִפָּה וְטִפָּה שֶׁאַתָּה מוֹרִיד לָנוּ, שֶׁאַתָּה מְשַׁלֵּם גְּמוּלִים טוֹבִים לְחַיָּבִים. אֲמַר לֵיהּ כֵּן הֲוָה רַבִּי סִימוֹן מְבָרֵךְ. אָמַר רַבִּי זֵירָא תַּמָּן אָמְרִין עַל הַזּוֹל שֶׁהוּא בָּא לָעוֹלָם, וְעַל הַשָּׂבָע שֶׁהוּא בָּא לָעוֹלָם, וְעַל הַנָּהָר שֶׁמְסַפֵּחַ לַמְדִינָה, אוֹמֵר בָּרוּךְ הַטּוֹב וְהַמֵּטִיב.

**Sefaria Community Translation:**
How much rain must fall for one to be obligated to recite the blessing [over rainfall]? Rabbi Yosei in the name of Rabbi Yehuda and Rabbi Yona in the name of Rabbi Shmuel said: For the first rain of the season, enough to permeate [the earth], and at the end of the season,⁴¹ any amount. Rabbi Ḥiyya said in the name of Rabbi Yoḥanan: For the first rain of the season, enough to permeate [the earth], and at the end of the season, not until the surface of the roof tiles are rinsed off. Rabbi Yanai ben Rabbi Yishmael said in the name of Rabbi Shimon ben Lakish: For the first rain of the season, enough to permeate [the earth], and at the end of the season, enough that the sealant on top of the wine jug becomes soaked. But surely even a great deal of rain could fall and the sealant would not become soaked?⁴² It is, rather, until it appears that it is soaked.⁴³ 
What blessing should one recite [over the rain]? It is as we learned: For rain and other good tidings, one recites: ‘Blessed [is God]…Who is good and beneficent.’ Rabbi Berekhya in the name of Rabbi Levi derives this from here: “Cold water on a weary soul, so is good news from a distant land” (Proverbs 25:25) – just as for good news one recites: ‘[Blessed is God…] Who is good and beneficent,’⁴⁴ 54a. for cold water [i.e., rain], too, one recites: ‘[Blessed is God…] Who is good and beneficent.’ Rabbi Yehuda said: This is the blessing that my father Yeḥezkel would recite [over rain]: May Your name be blessed, exalted, and magnified for each and every drop that you cause to fall for us, which you keep separate from one another.⁴⁵ 
Rabbi Yehuda ben Rabbi Shimon said: He rains them [the raindrops] down by measure, as it is stated: “For He deducts [*yegara*] drops of water” (Job 36:27), just as it says: “It shall be deducted [*venigra*] from the valuation” (Leviticus 27:18).⁴⁶ 
Rabbi Yosei bar Yaakov once went up to visit Rabbi Yehuda of Migdal. He heard his voice reciting this blessing: ‘Thousands upon thousands and myriads upon myriads of blessings and thanks we would require to thank Your name for each and every drop that You cause to rain down for us, for You bestow good rewards [even] to sinners.’ He said to him: ‘That is the blessing that Rabbi Simon would recite.’ Rabbi Zeira said: ‘There [in Babylonia] they say: When low prices prevail in the world, when bounty comes to the world, and when a river inundates the countryside, one recites: Blessed [is God]…Who is good and beneficent.’

footnotes:
⁴¹ When small amounts of rain had fallen previously.
⁴² Because it is waterproof.
⁴³ Enough water collects on it to give it the appearance of being soaked.
⁴⁴ Brachot
⁴⁵ Translation follows the unanimously recommended textual emendation שאתה ממניען אלו מאלו.
⁴⁶ All deduction is by measure.


###### Bereshit Rabbah 13:16
[Bereshit Rabbah 13:16](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:16)

וְהִשְׁקָה אֶת כָּל (בראשית ב, ו), רַבִּי אֶלְעָזָר בְּשֵׁם רַבִּי יוֹסֵי בַּר זִמְרָא אָמַר הַכֹּל מִתְבָּרֵךְ, מַשָּׂא וּמַתָּן מִתְבָּרֵךְ, וְהַפְּרַגְמָטוֹטִין מַרְוִיחִין. רַבִּי יוֹחָנָן בַּר לֵוִי אָמַר אַף מֻכֵּי שְׁחִין מַרְוִיחִין. רַבִּי חִיָּא בַּר אַבָּא אָמַר אַף הַחוֹלִין מַרְוִיחִין, וְאֵבְרֵיהוֹן רָפִין עֲלֵיהֶם. אֲבִימֵי מִן חַבְרַיָא הֲוָה מְבַקֵּר בִּישַׁיָא כַּד הֲוַת רְבִיעָתָא נַחֲתָה, הֲוָה אֲמַר לֵיהּ רַבִּי חִיָּא בַּר אַבָּא מָה אִנּוּן עֲבִידִין, הֲוָה אֲמַר לֵיהּ נִנּוֹחוּ. רַבִּי אַבָּא אוֹמֵר אַף אֶבֶן טוֹבָה מַרְגֶּשֶׁת. רַבָּנָן אַמְרֵי אַף הַדָּגִים מַרְגִּישִׁים. אָמַר רַבִּי פִּנְחָס עוֹבָדָא הֲוָה בַּהֲדָה עַכּוֹ, וְצָדוּ חַד נוּן וְשָׁמוּ יָתֵיהּ ש' לִיטְרִין, וּתְקִילוּ יָתֵיהּ מָאתָן לִיטְרִין. הֲווֹ תַּמָּן חַד סַב צַיָּד, אֲמַר לְהוֹן דְּלָא נָחַת רְבִיעֲתָא. וְכֵיוָן דְּנָחַת, צָדוּ חַד נוּן וְשָׁמוּ יָתֵיהּ מָאתָן לִיטְרִין, וּתְקִילוּ יָתֵיהּ וְאַשְׁכְּחוּנֵיהּ ש' לִיטְרִין.

**Sefaria Community Translation:**
“And water all” – Rabbi Elazar said in the name of Rabbi Yosei bar Zimra: Everything is blessed [when it rains]; commerce is blessed, and the merchants profit. Rabbi Yoḥanan bar Levi said: Even those afflicted with boils benefit [from the rain]. Rabbi Ḥiyya bar Abba said: The ill also benefit, and their limbs become light for them. Avimai, one of the scholars, used to visit the ill when the “permeation” rain fell. Rabbi Ḥiyya bar Abba said to him: ‘How are they doing?’ He said to him: ‘They feel relief.’ Rabbi Abba says: Even a gemstone senses it [the rain].⁴⁷ The Rabbis say: Even the fish sense it.⁴⁸ Rabbi Pinḥas said: There was an incident near Akko in which they caught a fish and, [based on its size], they estimated that it would weigh three hundred pounds, but they weighed it at two hundred pounds. There was an elderly fisherman there, who said to them: ‘It is because the “permeation” rain has not yet fallen.’ After it fell, they caught a fish and estimated that it would weigh two hundred pounds, but they weighed it at three hundred pounds.

footnotes:
⁴⁷ The rain causes their quality to increase.
⁴⁸ Though they live underwater.


###### Bereshit Rabbah 13:17
[Bereshit Rabbah 13:17](https://torahapp.org/share/book/Bereshit%20Rabbah/r/13:17)

אָמַר רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן, אֵין הָאָרֶץ שׁוֹתָה אֶלָּא לְפִי חִסּוּמָהּ, אִם כֵּן מַה יַּעֲשׂוּ שָׁרְשֵׁי חָרוּב וְשָׁרְשֵׁי שִׁקְמָה שֶׁשָּׁרְשֵׁיהֶם עַד תְּהוֹם, אֶלָא כָּל אֶחָד וְאֶחָד לְפִי צָרְכָּן. רַבִּי חֲנִינָא בְּרַבִּי עִיזְקָה רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי יְהוּדָה אָמַר, שָׁרְשֵׁי חִטָּה בּוֹקְעִין בָּאָרֶץ חֲמִשִּׁים אַמָּה. שָׁרְשֵׁי תְּאֵנָה בּוֹקְעִים בַּצּוּר. אָמַר רַבִּי לֵוִי כָּךְ הוּא כִּדְקָא אֲמַרְתְּ, לְפִי חִסּוּמָהּ. וְחָרוּב וְשִׁקְמָה אֶחָד לִשְׁלשִׁים יוֹם תְּהוֹם עוֹלֶה וּמַשְׁקֶה אוֹתָהּ, מַאי טַעְמָא (ישעיה כז, ג): אֲנִי ה' נֹצְרָהּ לִרְגָעִים אַשְׁקֶנָּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁהַמָּטָר יוֹרֵד הוּא עוֹשֶׂה פָּנִים לָאֲדָמָה.

**Sefaria Community Translation:**
Rabbi Elazar bar Rabbi Shimon said: The land is watered only at its upper layer. If so, what should the roots of the carob tree and the roots of the sycamore do, as their roots reach into the depths [of the earth]? Rather, each and every [tree] is watered according to its needs. Rabbi Ḥanina ben Rabbi Izka and Rabbi Berekhya said in the name of Rabbi Yehuda: The roots of a wheat stalk breach the ground up to fifty cubits. The roots of the fig tree breach rocks. Rabbi Levi said: It is as you⁴⁹ said: [The land is watered] only up to its upper layer; and as for the carob tree and the sycamore, once in thirty days the waters of the depths rise and water them. What is the source? “I, the Lord, guard it; at set times I water it” (Isaiah 27:3). 
Rabbi Yehoshua ben Levi said: When the rain falls, it gives the ground a new face [*panim*].⁵⁰]**of the ground.”

footnotes:
⁴⁹ Rabbi Elazar bar Rabbi Shimon.
⁵⁰ It causes greenery to grow. This is expounded from the phrase “the surface [penei