Deuteronomy 11:17 - Divine wrath stops rain

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Hebrew Text

וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃

English Translation

and then the Lord’s anger be inflamed against you, and he shut up the heavens, that there be no rain, and that the land yield not its fruit; and you perish quickly from off the good land which the Lord gives you.

Transliteration

Ve-chara af-Adonai ba-chem ve-atzar et-ha-shamayim ve-lo yihyeh matar ve-ha-adama lo titein et-yevula va-avadtem meheira me-al ha-aretz ha-tova asher Adonai notein lachem.

Hebrew Leining Text

וְחָרָ֨ה אַף־יְהֹוָ֜ה בָּכֶ֗ם וְעָצַ֤ר אֶת־הַשָּׁמַ֙יִם֙ וְלֹֽא־יִהְיֶ֣ה מָטָ֔ר וְהָ֣אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑הּ וַאֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵעַל֙ הָאָ֣רֶץ הַטֹּבָ֔ה אֲשֶׁ֥ר יְהֹוָ֖ה נֹתֵ֥ן לָכֶֽם׃

Parasha Commentary

The Severity of Divine Anger

The verse (Devarim 11:17) describes a severe consequence for abandoning Hashem's commandments: the withholding of rain, leading to famine and exile. Rashi explains that this reflects the principle of "measure for measure" (middah k'neged middah). Since rain is a divine blessing tied to obedience (as stated in the preceding verses), its cessation is a direct response to disobedience. The Rambam (Hilchot Ta'anit 1:1-3) emphasizes that drought is among the calamities meant to awaken repentance.

The Connection Between Rain and Divine Favor

The Talmud (Ta'anit 2b) teaches that rain is uniquely dependent on merit, symbolizing Hashem's direct providence over Eretz Yisrael. The Midrash (Sifrei Devarim 43) notes that the phrase "the good land" underscores that its goodness—fertility and abundance—is contingent on adherence to Torah. The withholding of rain thus represents the withdrawal of divine favor.

The Immediacy of Consequences

The phrase "va'avad'tem meheira (you will perish quickly)" is interpreted by the Kli Yakar as a warning that exile follows swiftly when the land "vomits out" its inhabitants due to sin (cf. Vayikra 18:28). The Or HaChaim adds that the word "meheira" hints at the accelerated consequences for Israel compared to other nations, as their covenant with Hashem demands greater accountability.

Practical Lessons from the Verse

Repentance as a Remedy: The Talmud (Rosh Hashanah 17b) teaches that sincere teshuvah can reverse divine decrees, including drought.
Collective Responsibility: The verse addresses the nation as a whole (bachem), reflecting the principle that all Jews are interconnected in their spiritual fate (Sanhedrin 27b).
Gratitude for the Land: The emphasis on "ha'aretz hatovah" reminds us that our right to the land is conditional upon upholding Torah values (Sifrei Devarim 41).

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Ta'anit 7b

The verse is referenced in a discussion about the consequences of sin, particularly how the withholding of rain is a divine response to the people's transgressions.

📖 Sotah 37b

The verse is cited in the context of the blessings and curses associated with the covenant, emphasizing the importance of obedience to God's commandments.

Frequently Asked Questions

Q: What does Deuteronomy 11:17 mean?
A: Deuteronomy 11:17 warns that if the Jewish people abandon the mitzvot (commandments), Hashem's anger will be kindled, leading to drought and the land not producing its bounty. This verse emphasizes the direct connection between observing Torah and receiving blessings in the Land of Israel.

Q: Why is rain mentioned as a consequence in this verse?
A: Rain is a vital blessing in Israel's agricultural society. Rashi explains that withholding rain is a measure-for-measure consequence for neglecting Torah study and mitzvot, which are compared to water (as both sustain life). The Talmud (Ta'anit 7a) also teaches that rain is withheld due to sins like not giving tzedakah (charity).

Q: How does this verse apply to us today?
A: The Rambam (Hilchot Ta'anit 1:1-3) teaches that drought and natural hardships are wake-up calls for teshuvah (repentance). Even today, we see rainfall as a sign of divine favor (see the second blessing in Shemoneh Esrei). The verse reminds us that our actions impact both spiritual and physical realities.

Q: What is the 'good land' referred to in this verse?
A: The 'good land' is Eretz Yisrael (the Land of Israel), as explained by Onkelos and Rashi. The Sifrei notes that its 'goodness' depends on our mitzvah observance—when we fulfill Hashem's will, the land flourishes; when we don't, it withholds its produce (as stated in this verse).

Q: Does this mean bad weather is always a punishment?
A: Not necessarily. The Talmud (Berachot 59a) states that rain can be a blessing or withholding it a punishment, depending on timing and context. The Rambam (Moreh Nevuchim 3:36) explains that nature operates within divine providence—Hashem set up the world so that righteousness brings blessing, as this verse teaches.