ציטירנדיקער פּירוש אויף דברים 11:14

The Torah adds the words וחי בהם in our verse to tell us that when someone serves the Lord out of feelings of love, he will also partake of the good to be found in this life in addition to any reward he accumulates for use in the hereafter, in eternity. Perhaps this is why the Torah wrote the letter ו before the word חי, to tell us that the good experienced by such a person in this life is additional to i.e. ו, to the reward he stores up for himself in the hereafter. People addressed in verse 4 who serve G'd motivated by fear do not qualify for this assurance. According to what we have just explained the words ללכת בהם in verse 4 apply basically to the hereafter whereas they apply also in this life if the people concerned serve G'd because they love Him. We may explain Deut. 11,13 "It will be if you hearken diligently to My commandments…to love the Lord your G'd….and I will grant the rain of your land in its season, etc." in the same way we have just mentioned, that מצוה-performance based on love of G'd results in dividends in this life and that such people deserve reward in both worlds. This in spite of the fact that our sages in Kidushin 39 state that there is no reward in this life for מצוה-performance. The Talmud did not refer to people who receive a bonus in this life rather than the actual reward due them. The Torah (Deut. 11,14) also alludes to reward in the hereafter by commencing with the conjunctive letter ו, i.e. ונתתי. The meaning of that letter ו is that any blessing experienced in this life is only a bonus in addition to the reward itself which will be paid in the hereafter, the exact nature of which the Torah has not revealed.

[FOR THE LAND, WHITHER THOU GOEST IN TO POSSESS IT, IS] NOT AS THE LAND OF EGYPT — “but better than it. This assurance was given to Israel upon their departure from Egypt, for they said, ‘Perhaps we will not come to a Land as good and beautiful as this’ [hence they were assured that the Land whither they were going was far better than Egypt]. One might, however, think that Scripture speaks in disdain of the Land, and Moses said thus to them: ‘It is not as the land of Egypt — but worse than it!’ Scripture states, therefore, Behold, Hebron ‘nivnethah’ (was built) seven years before Zoan in Egypt.³⁰¹Numbers 13:22. One person [Ham] built [both] of them. Usually, a person builds the better city first and afterwards the inferior one etc.”³⁰²“For the material that is not good enough for the first he puts into the second etc.” (Rashi). Thus you learn that Hebron was superior to Zoan. There is more on this theme in Numbers 13:22 (Vol. IV, pp. 126-127). This is Rashi’s language from the Sifre.³⁰³Sifre, Eikev 37. And he further quoted what the Rabbis have interpreted in the Gemara of Tractate Kethuboth³⁰⁴Kethuboth 112a. Among the sons of Ham, Mitzraim was older than Canaan (Genesis 10:6). Therefore, why would Ham, who built both Hebron and Zoan, have erected Hebron for Canaan, his youngest son, seven years before he built Zoan for Mitzraim, his older son? But the meaning is etc. with a different point of view: “Is it possible that a man would build a house for his younger son first and afterwards for his elder son?³⁰⁴Kethuboth 112a. Among the sons of Ham, Mitzraim was older than Canaan (Genesis 10:6). Therefore, why would Ham, who built both Hebron and Zoan, have erected Hebron for Canaan, his youngest son, seven years before he built Zoan for Mitzraim, his older son? But the meaning is etc. But the meaning of the expression, Behold, Hebron ‘nivnethah’ seven years³⁰¹Numbers 13:22. is that it was ‘built up’ superior to Zoan sevenfold.”
In line with the plain meaning of Scripture the verse here is said by way of the warnings [with which Moses has been admonishing the Israelites]. For he said to them, “Therefore shall ye keep all the commandments etc. that you may possess the Land etc. a Land flowing with milk and honey,³⁰⁵Verses 8-9. since G-d will give the rain of your Land in its season³⁰⁶Further, Verse 14. and the Land shall yield her produce. But know you that it is not like the land of Egypt [where one can find sufficient water] to irrigate it with his feet from the streams and the pools as a garden of herbs.³⁰⁷In Verse 10 before us. See Vol. I, p. 179, Verse 10. Instead, it is a Land of hills and valleys, and drinketh water as, the rain of heaven cometh down,³⁰⁸Verse 11. not in any other way. Therefore it requires that G-d care for it always by giving it rain because it is a very thirsty Land and needs rain all year. If you transgress G-d’s Will and He does not care for it [the Land] with ‘rains of benevolence’³⁰⁹Taanith 19a. These are rains which come with blessing and graciousness, and are not destructive nor inadequate. it is a very bad one, it cannot be sown, nor beareth, nor any herb groweth³¹⁰Further 29:22. on its mountains.” All this he reviews and explains in the following section, that if ye shall hearken diligently unto My commandments,³¹¹Verse 13. then I shall give the rain of your Land in its season, the former rain and the latter rain³¹²Verse 14. always, and if you will not listen He shall shut up the heaven etc.³¹³Verse 17. and ye shall perish by famine from off the good Land,³¹³Verse 17. since you will not be able to live therein without rain.
Thus this section warns in terms of the laws of nature. From it we learn that although everything is within His authority and it was but a light thing in the sight of the Eternal,³¹⁴II Kings 3:18. blessed be He, to destroy the inhabitants of the land of Egypt and to dry up their rivers and streams, the land of Canaan, however, could be destroyed more quickly, by His not providing the showers of His mighty rain.³¹⁵Job 37:6 — Ramban’s reasoning is as follows: Even if the Land of Israel were similar to the land of Egypt, G-d could also have easily destroyed it by drying up its rivers and streams; yet, due to the fact that this section warns in terms of the laws of nature, and the Land of Israel is a Land of mountains and deep valleys, it is more vulnerable to destruction by lack of rain (Bachya). The sick person needs merits and prayer in order that G-d heal him more than the healthy one who is not struck by illness, and such is also the way with the poor and the rich, [although] the Eternal giveth light to the eyes of them both.³¹⁶Proverbs 29:13.
And because he said, a Land which the Eternal thy G-d careth for, when he should have said, “and it drinketh water as the rain of heaven cometh down ‘whenever’ the Eternal thy G-d careth for it,” the following interpretation of our Rabbis³¹⁷Sifre, Eikev 40. is alluded to in the text: “But does He not care for all lands, as it is said, to cause it to rain on a land where no man is?³¹⁸Job 38:26. [The answer is that the verse tells us] as it were, He exercises care for that Land alone, but through the particular care that He bestows on it, He cares also for all lands. The eyes of the Eternal thy G-d are always upon it³¹⁹Verse 12. to see what it requires and to enact new decrees for it, sometimes for good and sometimes for bad etc.”³²⁰“ ‘Sometimes for good.’ In what respect? For instance, if Israel on the New Year [when judgment is passed] were found to be utterly wicked, and it was decreed that very little rain fall for them, but later they repented, [what could be done in such a case?] To increase the quantity of rain cannot be done, since the decree had already been given. But the Holy One, blessed be He, causes it to come down at the proper time, when it is necessary for the benefit of the Land. ‘Sometimes for bad.’ In what respect? For instance, if Israel on the New Year were perfectly righteous etc.” (Rosh Hashanah 17b). as it is written in Tractate Rosh Hashanah.³²⁰“ ‘Sometimes for good.’ In what respect? For instance, if Israel on the New Year [when judgment is passed] were found to be utterly wicked, and it was decreed that very little rain fall for them, but later they repented, [what could be done in such a case?] To increase the quantity of rain cannot be done, since the decree had already been given. But the Holy One, blessed be He, causes it to come down at the proper time, when it is necessary for the benefit of the Land. ‘Sometimes for bad.’ In what respect? For instance, if Israel on the New Year were perfectly righteous etc.” (Rosh Hashanah 17b). There is also in this verse a profound secret, being that this Land is cared for “in all things” which is [called] Kol (All),³²¹See Genesis 24:1 (Vol. I, pp. 291-292). and all lands are sustained from it in truth.

לאהבה…ולעבדו…ונתתי, "to love G'd..to serve Him;..and I will give the rain, etc." In view of previous statements to the effect that the reward for מצוה-performance is not paid in this life, Moses assures the people if their service is of a quality that is equivalent to their loving G'd with all their heart then they will also experience compensation in this life. This is the meaning of the conjunctive letter ו at the beginning of the word ונתתי in verse 14. Receiving rainfall at the appropriate time is not the reward for their מצוה-performance but is something additional, i.e. ו, plus. The reward itself is stored up for the Hereafter. Moses also hints that although a good livelihood is one of the three blessings which are within the province of mazzal and not of personal merit as we explained repeatedly (Moed Katan 28), when the nation serves the Lord in the above-mentioned manner Israel as a whole will rise above mazzal and everything which happens to it comes under the scrutiny of the personal providence of G'd.

the early rain and the late rain. Heb. מוֹרֶה, like (Deut. 11:14) “the early rain (יוֹרֶה) and the late rain (וּמַלְקוֹֹש).”