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Why does Hashem (ה׳) withhold rain as punishment? The shiur develops two foundations for teshuvah during drought: first, recognizing that the problem is our fault (not nature's or others'), which itself is a monumental achievement requiring us to overcome denial. Second, making commitments we actually intend to keep—rain returns not when we've perfected ourselves but when we commit to change, and only a ba'al emunah (אמונה)'s word has value.
Rabbi Zweig analyzes Rabbeinu Bechaye's commentary on rain in Parshas Beshalach, exploring why rain specifically serves as the vehicle for Divine punishment and teshuvah. The shiur addresses a fundamental question: why does the Rambam (רמב"ם) separate hilchot teshuvah (laws of repentance) from hilchot ta'anis (laws of fasting), when fasting's entire purpose is to bring about teshuvah? The answer reveals two distinct stages in the repentance process. The mitzvah (מצוה) of hilchot ta'anis represents a separate, monumental achievement: recognizing that we have a problem. When tragedy strikes—whether drought, illness, or other misfortune—human nature is to deny responsibility. We blame doctors, other drivers, natural forces, anyone but ourselves. The Torah (תורה)'s commandment to cry out, blow trumpets, and fast when calamity strikes is not primarily about the teshuvah itself, but about breaking through denial to admit "this is happening because of me." This recognition that problems are messages from Hashem (ה׳) is itself a complete mitzvah, distinct from the subsequent obligation to actually change one's ways (hilchot teshuvah).
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Parshas Beshalach - Rabbeinu Bechaye on rain
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