וַיֹּאמֶר֩ אֵלִיָּ֨הוּ הַתִּשְׁבִּ֜י מִתֹּשָׁבֵ֣י גִלְעָד֮ אֶל־אַחְאָב֒ חַי־יְהוָ֞ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ אֲשֶׁ֣ר עָמַ֣דְתִּי לְפָנָ֔יו אִם־יִהְיֶ֛ה הַשָּׁנִ֥ים הָאֵ֖לֶּה טַ֣ל וּמָטָ֑ר כִּ֖י אִם־לְפִ֥י דְבָרִֽי׃ (ס)
길르앗에 우거하는 자 중에 디셉 사람 엘리야가 아합에게 고하되 나의 섬기는 이스라엘 하나님 여호와의 사심을 가리켜 맹세하노니 내 말이 없으면 수 년 동안 우로가 있지 아니하리라 하니라
Ein Yaakov (Glick Edition)
(Fol. 3) We are taught in a Baraitha: The sages did not make it incumbent upon man to make mention of dew and wind in the prayer; but if one desires to do so, he may. What is the reason? "Because," said R. Chanina, "dew and wind are never withheld." Whence do we know that dew is never withheld? It is written (I Kings 17, 1) Then said Elijah, the Tishbite, who was of the inhabitants of Gilead, unto Achab, 'As the Lord the God of Israel liveth, before whom I have stood, there shall not be in these years dew or rain, etc.; and further, it is written (Ib. 18, 1) Go show thyself unto Achab; and I will give rain upon the face of the earth. But in the latter passage dew is not mentioned because it (Ib. b) was never withheld. If so, then why did Elijah swear that it [dew] would not fall? He said thus unto them: "Fructifying dew shall also not fall." Then, why did he [Elijah] not cause the return of fructifying dew? Because there is no distinction [between fructifying and non-fructifying, hence its return was not felt]. And whence do we know that the wind is not withheld? Said R. Joshua h. Levi: "Because it is said (Zech. 2, 10) For just as the four winds of heaven have I spread you abroad. What does the Holy One, praised be He! mean to say thereby? Shall I say that this is meaning: 'I scattered you over the four corners of the globe.' If so, then why does it say, as the four? It should say, over the four. Should we assume that He meant to say, that He will assemble you from the four corners of the globe? If so, then He ought to say from the four corners. We must, therefore, say that this is meaning: Just as the world cannot exist without wind, so also cannot the world exist without Israel."
Ruth Rabbah
“There was a famine in the land.” Ten famines came to the world. One during the days of Adam; one during the days of Lemekh; one during the days of Abraham; one during the days of Isaac; one during the days of Jacob; one during the days of Elijah; one during the days of Elisha; one during the days of David; one during the days when the judges judged; and one that is yet progressing and coming to the world.
One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).
Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them39The years of famine during the days of David. to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree,40The sycamore tree is frail. and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree41The olive tree is sturdy. and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana42Generic names of that period. pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them:43David’s generation. “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines]44That of Lemekh occurred while Adam was still alive. came during the days of Adam.45In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’ Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a46A measure of dry volume roughly equivalent to 8 liters. and they became forty-one se’a.47The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef. But is it not taught: A person may not depart to outside the Land of Israel until two se’a48Of wheat. are bought for a shekel?49The reference is to the biblical shekel, which is the equivalent of the rabbinic sela. Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel.50Elimelekh was punished because his decision to leave the Land of Israel was not justified. But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.
[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”
One during the days of Adam, as it is stated: “Accursed is the ground because of you” (Genesis 3:17); one during the days of Lemekh, as it is stated: “From the ground that the Lord had cursed” (Genesis 5:29); one during the days of Abraham, as it is stated: “There was famine in the land and Abram descended to Egypt” (Genesis 12:10); one during the days of Isaac: “There was a famine in the land, beside the first famine” (Genesis 26:1); one during the days of Jacob, as it is stated: “For these two years there has been famine in the land” (Genesis 45:6); one during the days of Elijah, as it is stated: “There will not be dew or rain these years, except by my word” (I Kings 17:1); one during the days of Elisha, as it is stated: “There was a great famine in Samaria” (II Kings 6:25); one during the days of David, as it is stated: “There was a famine during the days of David, three years” (II Samuel 21:1); one during the days when the judges judged, as it is stated: “There was a famine in the land” (Ruth 1:1); and one that is advancing upon the world, as it is written: “I will send famine in the land, not famine for bread, not thirst for water” (Amos 8:11).
Rabbi Huna in the name of Rabbi Shmuel: It would have been appropriate for the main manifestation of them39The years of famine during the days of David. to have been during the days of Saul, and it was not appropriate for them to have been during the days of David. [But] because Saul was an offshoot of a sycamore tree,40The sycamore tree is frail. and would have been unable to withstand it, the Holy One blessed be He transferred it and brought it to David, who is the offshoot of an olive tree41The olive tree is sturdy. and [he] was able to withstand it. A parable says: Shila sinned and Yoḥana42Generic names of that period. pays for it? So, all of them did not come upon lowly people, but rather upon mighty people who could withstand them. Rabbi Ḥiyya in the name of Rabbi Shimon ben Elazar: [It is analogous] to a glazier who had a basket filled with cups of cut glass. When he sought to hang his basket, he would bring a peg, hammer it [into the wall,] and then hang his basket. So, all of them did not come upon lowly people, but rather to mighty people. Rabbi Berekhya would read in reference to them:43David’s generation. “He gives strength to the weary” (Isaiah 40:29).
Rabbi Berekhya in the name of Rabbi Ḥelbo: Two [famines]44That of Lemekh occurred while Adam was still alive. came during the days of Adam.45In the parallel text of this midrash found in Bereishit Rabba 25:3 it says ‘Abraham’ instead of ‘Adam.’ Rav Huna in the name of Rav Aḥa: One was during the days of Abraham, and one was during the days of Lemekh. The famine that was during the days of Elijah was due to a drought. One year it produced [a harvest] and the other year it did not produce. But the famine during the days of Elisha was due to [economic] panic, as it is stated: “Until a donkey’s head was sold for eighty of silver” (II Kings 6:25). [Regarding] the famine that came during the days that the judges judged, Rabbi Huna in the name of Rabbi Dosa: They were forty-two se’a46A measure of dry volume roughly equivalent to 8 liters. and they became forty-one se’a.47The reference is to the amount of produce that could be purchased for one sela. Some commentators suggest that the text should be read: they were [sold] at a rate of two se’a [per sela] and became one se’a [per sela]. See Etz Yosef. But is it not taught: A person may not depart to outside the Land of Israel until two se’a48Of wheat. are bought for a shekel?49The reference is to the biblical shekel, which is the equivalent of the rabbinic sela. Rabban Shimon ben Gamliel said: When is that so? It is when one cannot find anything [else] to buy. But if he can find [other food] to buy, even [at] one se’a for a shekel, a Jew may not leave the Land of Israel.50Elimelekh was punished because his decision to leave the Land of Israel was not justified. But is it not taught: During a time of pestilence, a time of war, gather everyone inside, but during a time of famine, scatter? Why was Elimelekh punished? It is because he sank the hearts of Israel.
[It is analogous] to a prominent person who lived in a province, and the residents of the province would depend upon him, and would say that if drought years would come, he could provide food for the province for ten years. When a drought year came, his maidservant went out, and went into the market with her basket in her hand. The residents of the province said: This is the one who we relied upon, that if there would be a drought he could support us for ten years? His maidservant is standing in the market with her basket in her hand! So, Elimelekh was one of the prominent residents of the province, and one of the leaders of the generation. When the years of famine arrived, he said: ‘Now, all Israel will come around to my door, this one with his basket and that one with his basket.’ He arose and fled from them; that is what is written: “A man of Bethlehem of Judah went.”
Pesikta DeRav Kahana
"Who has ascended to Heaven and come down? Who has gathered the wind in the hollows of his hands? Who has bound water in a mantle?*Poetic expression for the manner in which rain is enclosed within a cloud (Jastrow); see Job 26:8 (see below) Who established all the extremities of the Earth? What is his name and what is his son's name, if you know?" (Prov. 30:4.) "Who has ascended to Heaven" -- that is the Holy One Blessed be He, as is written in that regard: "God ascended with sounds of exultation (teruah)" (Ps. 47:6). "And come down" -- "And the Lord descended upon Mount Sinai" (Ex. 19:20). "Who gathered wind" -- "He who has the soul of every living being in His hand, etc." (Job 12:10). "Who bound water"-- "He binds water in His clouds" (Job 26:8). "Who established all the extremities of the Earth?" -- "The Lord causes death and brings to life" (1 Sam. 2:6). "And what is his name?" -- Rock is His name, Shaddai is his name, the Lord of Hosts is His name. "And what is the name of His son?" -- "My son, my first born, is Israel" (Ex. 4:22) is His [son's] name.
Another interpretation: "Who has ascended to Heaven?" Who is the one whose prayer ascends to Heaven and causes the rains to fall? He who separates his tithes with the hollows of his hands -- it is he who brings down dew and rainfall eternally. "Who has gathered the wind in the hollows of his hands? Who has bound water in a mantle? Who established all the extremities of the Earth?" Who is the one whose prayer does not ascend to Heaven and does not cause the rains to fall? He who does not separate his tithes with the hollows of his hands -- it is he who stops the Heavens from bringing down dew and rainfall eternally.
Another interpretation: "Who has ascended to Heaven?" -- that is Elijah, about whom it is written, "And Elijah ascended in a whirlwind to Heaven" (2 Kings 2:11). "And come down" -- "[The angel of Hashem said to Elijah,] 'Go down with him, do not be afraid,'" (2 Kings 1:15). Who has gathered the wind in the hollows of his hands?" -- "[Ejijah the Tishbite from the settlers of Gilead, said to Ahab, 'As lives] Hashem, the God of Israel, who I have stood before, [there will be no dew or rain in these years except at my word]'" (1 Kings 17:1). "Who bound up water [in a garment]?" -- "And Elijah took his mantle and rolled it up, [and he struck the waters]" (2 Kings 2:8). "Who established all the extremities of the Earth?" -- "And Elijah said, 'See, your son lives!'" (1 Kings 17:23).*Commentators note that the Hebrew phrase מי הקים כל אפסי ארץ ("Who established all the extremities of the Earth"), can also be rendered "Who has raised up (hekim) all the nothingness (afsei) of the Earth"; i.e., Elijah raised from death (nothingness) the child of the widow from Tzarphatah.
Another interpretation: "Who has ascended to Heaven?" -- that is Moses, about whom it is written, "And Moses ascended to God" (Ex. 19:3). "And come down" -- "And Moses come down from the mountain" (Ex. 19:14). "Who has gathered the wind?" -- "As soon as I have gone out of the city, [I will spread my hands to Hashem, [and] the thunder will cease and the lightning will be no more]" (Ex. 9:29). "Who has bound water?" -- "The waters stood up in a heap" (Ex. 15:9). "Who has established (hekim) all the extremities of the Earth?" -- that is the Tent of Meeting, as it is said, "And it was on the day that Moses completed [establishing (l'kayem) the Tabernacle]." For the world was established with it.
Rabbi Yehoshua ben Levi, in the name of Rabbi Shimon ben Yochai: "Establishing a tabernacle" is not stated; rather, "Establishing the Tabernacle." Before it was established, the world was wobbling; once the Tabernacle was established, the world had a solid base. Therefore it is said, "And it was on the day that Moses completed, etc."
Another interpretation: "Who has ascended to Heaven?" Who is the one whose prayer ascends to Heaven and causes the rains to fall? He who separates his tithes with the hollows of his hands -- it is he who brings down dew and rainfall eternally. "Who has gathered the wind in the hollows of his hands? Who has bound water in a mantle? Who established all the extremities of the Earth?" Who is the one whose prayer does not ascend to Heaven and does not cause the rains to fall? He who does not separate his tithes with the hollows of his hands -- it is he who stops the Heavens from bringing down dew and rainfall eternally.
Another interpretation: "Who has ascended to Heaven?" -- that is Elijah, about whom it is written, "And Elijah ascended in a whirlwind to Heaven" (2 Kings 2:11). "And come down" -- "[The angel of Hashem said to Elijah,] 'Go down with him, do not be afraid,'" (2 Kings 1:15). Who has gathered the wind in the hollows of his hands?" -- "[Ejijah the Tishbite from the settlers of Gilead, said to Ahab, 'As lives] Hashem, the God of Israel, who I have stood before, [there will be no dew or rain in these years except at my word]'" (1 Kings 17:1). "Who bound up water [in a garment]?" -- "And Elijah took his mantle and rolled it up, [and he struck the waters]" (2 Kings 2:8). "Who established all the extremities of the Earth?" -- "And Elijah said, 'See, your son lives!'" (1 Kings 17:23).*Commentators note that the Hebrew phrase מי הקים כל אפסי ארץ ("Who established all the extremities of the Earth"), can also be rendered "Who has raised up (hekim) all the nothingness (afsei) of the Earth"; i.e., Elijah raised from death (nothingness) the child of the widow from Tzarphatah.
Another interpretation: "Who has ascended to Heaven?" -- that is Moses, about whom it is written, "And Moses ascended to God" (Ex. 19:3). "And come down" -- "And Moses come down from the mountain" (Ex. 19:14). "Who has gathered the wind?" -- "As soon as I have gone out of the city, [I will spread my hands to Hashem, [and] the thunder will cease and the lightning will be no more]" (Ex. 9:29). "Who has bound water?" -- "The waters stood up in a heap" (Ex. 15:9). "Who has established (hekim) all the extremities of the Earth?" -- that is the Tent of Meeting, as it is said, "And it was on the day that Moses completed [establishing (l'kayem) the Tabernacle]." For the world was established with it.
Rabbi Yehoshua ben Levi, in the name of Rabbi Shimon ben Yochai: "Establishing a tabernacle" is not stated; rather, "Establishing the Tabernacle." Before it was established, the world was wobbling; once the Tabernacle was established, the world had a solid base. Therefore it is said, "And it was on the day that Moses completed, etc."