Given the agricultural economy of ancient Israel and the long dry spells that were the reality of Palestinian climate, praying for rain or dew, represented a central aspect of early worship. The invocation of rain was a most serious matter, for drought meant hunger and death. The date chosen for the chanting of the special prayer for rain was Shemini Azeret. Shemini Azeret (usually translated "the Eighth Day of Solemn Assembly") is the concluding day of the Sukkot festival. During the holiday, the thousands of pilgrims who would come to Jerusalem from all over Palestine, most of them farmers, would watch anxiously the drift of the smoke from the altar in the Temple. If it drifted toward the north, they looked forward to plenty of rain, while if it turned toward the south they were apprehensive that the rain would be scarce. After Shemini Azeret, a phrase celebrating God's power to bring the rain — "You cause the wind to blow and the rain to fall" — is inserted in the Amidah prayer, and recited until Passover. The praise of God as the dispenser of rain is referred to in the Mishnah[1] which ordains that it should be mentioned together with the resurrection of the dead, as both the sustenance of the living and the resurrection of the dead are manifestations of the gevurot ("powers") of God. Another prayer for rain is recited in the ninth blessing of the Amidah. sOut of this practice developed a special prayer called Geshem (Rain) which has become the most distinctive feature of the day itself, as observed in the synagogue. Although many such poems have been written, only those of Elazar Kallir[2] were actually introduced into the synagogue service. Although Geshem takes into consideration the specific needs of the Land of Israel, the custom of reciting it has been maintained after the exile, when Jews lived in other countries and in different climes. When a number of Spanish exiles settled in Brazil in the middle of the 17th century and found that the rainy season there came at a different time of the year, they turned to a rabbi in Salonica to inquire whether they would be justified in changing the recital of the prayer for rain from the winter to the summer months. This interesting question is the first recorded legal inquiry directed by Jews of the New World to those of the Old. While this was permitted to them, the Geshem prayer on Shemini Azeret still remained in vogue, as this was intended not merely as a prayer but also as a historic reminiscence of the indissoluble relationship of the Jews with the soil of Palestine. Elazar Kallir's Geshem is a composition of six piyyutim (liturgical poems); it ends with a short petition for rain or for dew, the last words of which are "for You are the Lord Who makes the wind blow and brings down the rain/dew," recalling the early phrase inserted in the Amidah prayer. The following selection[3] is an alphabetical acrostic in the original Hebrew. The six stanzas recount righteous acts relating to water by Abraham, Isaac, Jacob, Moses, Aaron and the twelve tribes; God is implored to send rain, a source of blessing for the land, for their sake. By offering this prayer at the beginning of the rainy season in Israel, Jews everywhere affirm their eternal bond with the Holy Land. Tefillat Geshem (Prayer for Rain) O God and God of our fathers, Remember Abraham Who yearned for Your presence Who was blessed by You As a tree planted by streams of water, Who was shielded by You When in his faith He braved fire and water. For his sake, O refuse not the gift of water. Remember Isaac Whose father was ready To offer him as a sacrifice to You, To shed his blood like water. His own faith soared high, Trusting in You He dug to find wells of water. For his sake, O refuse not the gift of water. Remember Jacob Who trusted in You When staff in hand He crossed Jordan's water. His heart was whole in faith When he removed the stone From the well of water, When he wrestled with the angel, The prince of fire and water. You did promise to be with him Through fire and water. For his sake, O refuse not the gift of water. Remember Moses Who was drawn in an ark From the reeds by the edge of water. He found for his flock An ample store of water. And when Your chosen seed thirsted, He struck the rock And there came gushing water. For his sake, O refuse not the gift of water. Remember the Temple priest; In the holy rites of Atonement Day He performed five ablutions. In prayer he raised hands Cleansed, sanctified in water. He read the Law And again poured on his flesh The cleansing water. He served in a lonely vigil Remote from his people Unstable as water. For his sake, O refuse not the gift of water. Remember the twelve tribes of Israel From whom You did part water; For whom You did sweeten bitter water. For You their sons were ever set To shed their blood like water. Turn to us for we are encircled By many foes like water. For his sake, O refuse not the gift of water. For you are the Lord our God who makes the wind to blow and brings down the rain. For a blessing and not for a curse. Amen. For life and not for death. Amen. For abundance and not for famine. Amen [1] Ta'anit 1:2; Berakhot 5:2 [Back] [2] Elazar Kallir is considered the greatest and most prolific of the early liturgical poets and one of the most influential. Although little biographical information is available about his life, we do know that he lived in Erez Yisrael (and resided in Tiberias) some time before the 8th century; his poems had a significant influence on the formation of the festival prayers already in the eighth and ninth centuries. [Back] [3] Translation by Ben Zion Bokser. "The Prayerbook: Weekday, Sabbath and Festivals" (New York: Hebrew Publishing Co., 1946) [Back]  From: The Sukkot/Simhat Torah Anthology. Philadelphia: Jewish Publication Society, 1973, 1988. Reprinted with permission of the publisher. RAIN Table of Contents