הֲל֤וֹא קְצִיר־חִטִּים֙ הַיּ֔וֹם אֶקְרָא֙ אֶל־יְהוָ֔ה וְיִתֵּ֥ן קֹל֖וֹת וּמָטָ֑ר וּדְע֣וּ וּרְא֗וּ כִּֽי־רָעַתְכֶ֤ם רַבָּה֙ אֲשֶׁ֤ר עֲשִׂיתֶם֙ בְּעֵינֵ֣י יְהוָ֔ה לִשְׁא֥וֹל לָכֶ֖ם מֶֽלֶךְ׃ (ס)
¿No es ahora la siega de los trigos? Yo clamaré á SEÑOR, y él dará truenos y aguas; para que conozcáis y veáis que es grande vuestra maldad que habéis hecho en los ojos de SEÑOR, pidiéndoos rey.
Ibn Ezra
“Created” – Most commentators have said that creation means bringing forth something from nothing, and thus: “But if Hashem will created a creation” [referring to something never seen before] Bamidbar 16:30. But they have forgotten “And G-d created the crocodiles” Bereshit 1:21, as well as three times in the same verse: “G-d created man in His image…” Bereshit 1:27; “and Who creates darkness” Isaiah 45:7 – which is the opposite of light, which is something. Now here is the precise grammar of the word barat - it has two meanings. One is as stated. The other: “He did not revive them with bread” Samuel II 12:17. In this second one, aleph is in place of hey, for similar to it is “And the whole people came to revive David” – this is in the hif’il verb construction. If it were with an aleph, it would be like “To revive you from the beginning of every grain-gift of Yisrael” Samuel I 2:29. We also find [the same root] in the pi’el verb construction: “You will clear for yourselves there” Joshua 17:15. It’s not like “choose for yourselves a man” Samuel I 17:8, rather like “And He BARAed them” Ezekiel 23:47. And its meaning is to cut, to place a divided border – and the enlightened will understand.
Ramban
IN A VISION I DO MAKE MYSELF KNOWN TO HIM. Scripture does not say: “I will appear to him in a vision,” but it says ‘I will make Myself known.’ This verse is then similar to the one which states, And I appeared unto Abraham, unto Isaac, and unto Jacob, as G-d Almighty,288Exodus 6:3. [the verse here] stating that the Great Name appears in a vision and through it He becomes known to the prophet, but [the prophet does not know Him]289Abusaula. by His Great Name, just as He said, but by My Name the Eternal I made Me not known to them.288Exodus 6:3. And Scripture stated [further] that the communication is in a vision, but My servant Moses is not so, for in all My house in which the prophets see dreams, he is trusted,290Verse 7. knowing of his own accord all the [Divine] attributes, and from mouth to mouth291Verse 8. the communication comes to him from Me, and he beholds the similitude,291Verse 8. not in a dream. In the words of the Sifre:292Sifre Beha’alothcha 103. “And the similitude of the Eternal doth he behold.291Verse 8. This refers to the vision of ‘the back.’”293See Exodus 33:23.
Thus Scripture here teaches us the difference between the Divine communication received by Moses and that of the other prophets of his generation, in the same way that it mentioned this [difference between him and] those who preceded him [as it says in the verse], And I appeared unto Abraham, etc.,288Exodus 6:3. as I have explained; and likewise it mentions at the end of the Torah in relation to those who came after him, And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face,294Deuteronomy 34:10. the intention being the same in all these places. Do not be disquieted by the statement of the Rabbis295Rosh Hashanah 25b. See my Hebrew commentary p. 240, Note 72, concerning the source of the statement. concerning Samuel, that he was equal to Moses, as it is written, Though Moses and Samuel stood before Me, yet My mind could not be toward this people,296Jeremiah 15:1. since it is because G-d mentioned Samuel together with Moses that our Rabbis considered it an indication of his [Samuel’s] greatness, but not that they were comparing the prophecies [of Moses and Samuel] to each other — far it be for them [to say so]! And the intention of this verse [which mentions Moses and Samuel together is as follows]: He mentioned Moses because he stood before Him in the breach, to turn back His wrath, lest He should destroy them,297Psalms 106:23. both at the [incident of the] golden calf and that of the spies, when the people were in danger of destruction; and so Scripture also mentioned Samuel, because this verse is in connection with the drought298Jeremiah 14:1. when they needed rain, and He said, Are there any among the vanities of the nations that can cause rain? etc.299Ibid., Verse 22. Thus G-d said that even if Samuel — the prophet who brought rain when it was not due, in the days of the wheat-harvest300I Samuel 12:17. — were to stand [in prayer] before Him, He would not listen to him to bring it for these people in their time of trouble. Thus Scripture mentioned the great men of the tribe whom G-d chose to minister unto Him, and to bless in His Name,301Deuteronomy 10: 8. — Both Moses and Samuel were of the tribe of Levi. who prayed for Israel. This is also the sense of the verse which says, Moses and Aaron among His priests, and Samuel among them that call upon His Name.302Psalms 99:6.
Thus Scripture here teaches us the difference between the Divine communication received by Moses and that of the other prophets of his generation, in the same way that it mentioned this [difference between him and] those who preceded him [as it says in the verse], And I appeared unto Abraham, etc.,288Exodus 6:3. as I have explained; and likewise it mentions at the end of the Torah in relation to those who came after him, And there hath not arisen a prophet since in Israel like unto Moses, whom the Eternal knew face to face,294Deuteronomy 34:10. the intention being the same in all these places. Do not be disquieted by the statement of the Rabbis295Rosh Hashanah 25b. See my Hebrew commentary p. 240, Note 72, concerning the source of the statement. concerning Samuel, that he was equal to Moses, as it is written, Though Moses and Samuel stood before Me, yet My mind could not be toward this people,296Jeremiah 15:1. since it is because G-d mentioned Samuel together with Moses that our Rabbis considered it an indication of his [Samuel’s] greatness, but not that they were comparing the prophecies [of Moses and Samuel] to each other — far it be for them [to say so]! And the intention of this verse [which mentions Moses and Samuel together is as follows]: He mentioned Moses because he stood before Him in the breach, to turn back His wrath, lest He should destroy them,297Psalms 106:23. both at the [incident of the] golden calf and that of the spies, when the people were in danger of destruction; and so Scripture also mentioned Samuel, because this verse is in connection with the drought298Jeremiah 14:1. when they needed rain, and He said, Are there any among the vanities of the nations that can cause rain? etc.299Ibid., Verse 22. Thus G-d said that even if Samuel — the prophet who brought rain when it was not due, in the days of the wheat-harvest300I Samuel 12:17. — were to stand [in prayer] before Him, He would not listen to him to bring it for these people in their time of trouble. Thus Scripture mentioned the great men of the tribe whom G-d chose to minister unto Him, and to bless in His Name,301Deuteronomy 10: 8. — Both Moses and Samuel were of the tribe of Levi. who prayed for Israel. This is also the sense of the verse which says, Moses and Aaron among His priests, and Samuel among them that call upon His Name.302Psalms 99:6.
English Explanation of Mishnah Taanit
If Nisan passes and then rain falls this is a sign of a curse, as it is written, “It is the season of the wheat harvest. [I will pray to the Lord and He will send thunder and rain; then you will take thought and realize what a wicked thing you did in the sight of the Lord when you asked for a king” (I Samuel 12:17). If Nisan, the last rainy month passes, and then it rains, this too is perceived as a curse. Rain in Nisan in the land of Israel will further damage the crops. It is if God is being particularly cruel, not giving rain at the proper time and then giving it at the improper time. The prooftext demonstrates quite clearly that rain at the improper time is a way of God rebuking the people of Israel.