Why, When, and How We Pray for Rain in the Daily Amidah

When Do We Start Asking for Rain?

Beginning with the Maariv (evening) prayer on the night of 7 Cheshvan, Jews in the Land of Yisrael begin including a request for rain three times a day, in the Amidah prayer.

Why specifically 7 Cheshvan?

In Temple times, Jews would come from all over Eretz Yisrael, and beyond, to spend Sukkot in Yerushalayim. Special holiday sacrifices were offered in the Beit Hamikdash (Temple). After the Yom Tov ended, they made their way home, embarking on a journey which could take as long as 15 days to the farthest reaches of the Torah boundaries of Eretz Yisrael (which stretches beyond the borders of the modern-day State of Israel).

The Anshei Knesset Hagdolah* (who established the three daily prayer services) therefore decided that the special request for rain in the Amidah would only be recited after this period, so as not to cause hardship along the way for those still on the road. Although we have no Temple today, the halachah (Jewish law) remains unchanged.

Outside the Land of Israel, the prayer for rain begins according to a fixed date, the 60th day after the start of halachic autumn (which comes out on either December 4 or 5). Jews who came to the Temple from beyond Eretz Yisrael had a lengthier journey home; to spare them the difficulty of traveling on days of heavy rainfall, the prayers for rain were only recited later, once they had reached home.

This leads to a curious situation where Jews living in parched regions of the world such as North Africa only pray for rain far later than they perhaps need it. However, the halachah reflects a deeper spiritual truth, based on the Talmud which states that God first gives rain to Eretz Yisrael and only later to the “outer places.” Rain is not just a physical phenomenon — it’s a sign of spiritual blessing, and that blessing starts in the Land of Israel and spreads from there to the rest of the world.

With that introduction in mind, let’s now turn to the details of the prayer for rain.

What Changes in the Amidah?

During the winter months, the Shemoneh Esrei (Amidah) includes a special request for rain, inserted into the ninth blessing which starts with, “Bareich aleinu...”

In place of “ve’ten brachah,” we say, “Bareich aleinu Hashem Elokeinu et hashanah hazot ve’et kol minei tevu’atah letovah. Ve’ten tal u’matar livrachah al penei ha’adamah...”

(“Bless for us, Hashem our God, this year along with all its types of crops, for the good. And give us dew and rain for blessing upon the face of the earth...”)

That is, instead of asking only for “blessing” as we do in the summer months, we ask God for “dew and rain for blessing.”

According to Sephardic custom: A longer text then follows, in which we ask God to provide sustenance for the entire world and to bless our efforts in providing for ourselves. The blessing also includes requests for protection against evil and for Divine mercy.

According to Ashkenazic custom: The sole difference in the blessing is the replacing of “ve’ten brachah” with “ve’ten tal u’matar al penei ha’adamah...”

What If You Forget to Say Ve’ten Tal U’Matar?

Because this prayer is halachically required, forgetting it invalidates the Amidah. The required correction depends on when you remember:

• If you forgot to say ve’ten tal u’matar and accidentally recited the summer version, but you haven’t yet said God’s name at the end of the blessing (“Baruch Atah Hashem, mevarech hashanim”), then say ve’ten tal u’matar at the place you remember, and continue from there (thus repeating the words you already said) until the end of the blessing.
• If you only remembered after completing the blessing, then say ve’ten tal u’matar al penei ha’adamah (plus the entire text of the blessing, if you are Sephardi) within the Shomei’a Tefillah blessing, after the words, “U’shma tefilateinu.”
• If you only remembered after completing the Shomei’a Tefillah blessing but before beginning the following blessing (Retzei), then return to the beginning of the Shomei’a Tefillah blessing and insert ve’ten tal u’matar there.
• If you only remembered after beginning the Retzei blessing, you must return all the way to the ninth blessing (Bareich Aleinu).
• If you only remembered after completing the entire Shemoneh Esrei, you must repeat the entire prayer.
  • If you are in synagogue and you remember before the chazan begins Chazarat HaShatz (the repetition of the Amidah), you may fulfill your obligation by joining his repetition.
  • If the Chazarat HaShatz has already begun, you must repeat Shemoneh Esrei on your own.

What If You’re Unsure What You Said?

According to the Talmud Yerushalmi (Jerusalem Talmud), if someone isn’t sure whether they said ve’ten tal u’matar, and less than 30 days have passed since the addition was first required, they must assume that they followed their summer habit and repeat the Amidah. This is the halachah for both Sephardim and Ashkenazim.

After 30 days have passed, it is assumed that the new habit of adding the words is already ingrained and we do not repeat the Amidah even if we’re unsure whether we did actually say the prayer.

Practical Tips to Avoid Mistakes

1. Use a Siddur — and Mark It

Praying from a siddur (prayer book) helps you avoid relying on memory or guesswork. One helpful method is to:

• Mark the changed blessing with your finger at the time of the seasonal switch.
• As you pray, this unfamiliar sensation will prompt you to recall there’s a change.

2. Say It 90 Times

Why is it assumed that after 30 days of inserting ve’ten tal u’matar, the habit is ingrained? This is based on three prayers per day for 30 days, as repeating something 90 times is considered enough to embed it in our minds.

It then follows that if we say, over and over, 90 times, ve’ten tal u’matar al penei ha’adamah..., we can ingrain it in our minds and will be far less likely to forget it during prayers.

(N.B. The halachah regarding doubt whether we did recite the prayer during the first 30 days remains unchanged.)

3. Learn the Halachot

Studying the relevant halachot (Jewish laws) creates spiritual protection. Rav Chaim Yosef David Azulai, known as the Chida (the initials of his name), taught that each time a Jew learns a halachah, a spiritual emissary (a malach) is created to guard him from error in that very law.

If you study the laws of Ve’Ten Tal U’Matar properly, that malach will accompany you each time you recite the Amidah, ensuring you don’t forget. The same applies to any halachic topic — study builds protection.

A Final Thought

Rain is not just a meteorological event. In the language of the Torah, it represents sustenance, life, and blessing. Our request for it in the Amidah is a living expression of how prayer ties us to the physical and spiritual realities of our lives.

To get it right is not only a matter of halachah — it’s a way of attuning our intentions, thoughts, and speech to the rhythm of God’s involvement in our lives.

*Anshei Knesset Hagdolah: “The Men of the Great Assembly.” A body of 120 of the greatest Torah scholars which included the prophets in the final era of prophecy, these men established the formal daily prayers, systemized the basis of the Oral Law (Mishnah), and sealed the Tanach (the Chumash, the prophecies, and additional writings) so that no new books could be added. This was essential preparation for the long years of exile that would ensue.