Praying for Rain

Last night (the Seventh of Cheshvan) in Israel we began
to include the prayer for rain “VeTen tal Umatar Livracha”, “and grant
rain and dew for a blessing” in the Birkhat haShanim blessing of the
Shmoneh Esrei.

Those outside of the Land of Israel
only begin to recite the prayer for rain sixty days after the fall season
begins (December 5).

Why is there a difference?

Originally, the sixty day rule was for the Jews who lived in
Bavel (Babylonia) which at the time was
considered the Golah (diaspora) where rain was only needed sixty days after the
fall season began. In the Middle Ages, the date for the Golah was extended to
Europe and North Africa even though the time
of year where rain is needed varies by the country. The exception was Provence and maybe a few other places which followed the
custom of the Land of Israel.

The
Rosh (Rabeinu Asher ben Yechiel 1259-1327, Germany,
Spain)
taught in his commentary on the Talmud, Taanit 12b: I am surprised that we follow the Babylonian practice in
this regard.  While our Talmud is Babylonian, the matter (of praying for
rain) depends upon the Land of Israel.  Why
should we not follow their custom?  Even if Babylonia
has abundant water and does not need rain, other countries need rain in Cheshvan so why delay the prayer until
the 60^th day of the
season?  Why should we not follow the ruling of the Mishnah?  In Provence I have seen
that they pray for rain beginning with
Cheshvan and I heartily approve!

The Tur, Rabeinu Asher’s son did not accept his opinion and
those in the Golah continued to follow the sixty day rule.

Dr. Moshe Sokolow in
his article “VeTen Tal U-Matar, What is So Holy about the 4^th (or 5^th or 6^th) of December? 
Some Insights into the Interplay between the Calendar and the Liturgy”, points
out that in 1637, in
the Portuguese colony of Recife, in Brazil, one of the first religious problems
was reckoning the proper time to say VeTen Tal U-Matar Lvracha. 
On the one hand they were all accustomed to following the Babylonian custom,
which had won out, time and again, over all attempts — such as that of R.
Asher — to modify it in accordance with local conditions.  On the other
hand was the overwhelming illogic of praying for rain during Brazil’s
summer, and forgoing the prayer precisely when rain was needed, just because
the tradition was founded in another era and a different hemisphere!
Congregation Zur
Yisrael raised this question in a letter to Rabbi Chaim Shabbetai of
Salonica, whose answer set the precedent by which most of the Jews of South
America and Australia
abide to this very day.  Basing himself upon the opinions of Rambam and
taking the responsum of Rabeinu Asher into consideration, Rabbi Shabbetai ruled
that since during the months of Nisan through Tishrei prayers for rain may be
recited only in Shome’a
Tefillah as individuals and since one should not have to pray for rain
at a time in which it would be harmful for him, the Jews of Brazil should:

Never say Viten Tal
U-Matar  in Birkhat
haShanim;

Never even say Mashiv haRu’ah U’Morid haGeshem (He
makes the wind blow and He makes the rain fall)

During their winter they were entitled to say ViTen Tal U-Matar in Shome’a
Tefillah if the need arose.

In Israel
we started praying for rain during the Maariv service and it has been raining
on and off all of last night and today.

As we watched the rain pour down on our way home from school
today, my son Yehuda declared: “It is now official, the winter season has
officially begun.”