And they all seem to stem from one little verse in Genesis (1:17): “God set them in the firmament of the heavens to illuminate upon the earth.”

Rabbi Yoḥanan sees something special in the Hebrew word used here, vayiten, meaning "God set." He says this one word is our clue! It tells us that three essential things were given as a matana, a gift, to the world: the Torah, the lights (meaning the sun, moon, and stars), and the rains. Think about it: guidance, illumination, and sustenance. Pretty crucial, right?

Where do we find proof? Well, the Torah, naturally, comes from "He gave [vayiten] to Moses [the two tablets of Testimony]" (Exodus 31:18). The lights? "God set [vayiten] them in the firmament of the heavens." And the rains? "I will provide [venatati, a related word] your rains in their seasons" (Leviticus 26:4). It's all connected!

But the Rabbis don't stop there. Rabbi Azarya, in the name of Rabbi Yehuda ben Rabbi Simon, throws peace into the mix, noting "I will grant [venatati] peace in the land" (Leviticus 26:6). And Rabbi Yehoshua ben Rabbi Neḥemya adds salvation, drawing from "You have given [vatiten] me the shield of Your salvation" (Psalms 18:36).

The gifts just keep coming! Rabbi Tanḥuma insists on including the Land of Israel itself: "He gave [vayiten] them the lands of the nations…" (Psalms 105:44). Someone even suggests vengeance against Edom, based on "I will set [venatati] My vengeance upon Edom…" (Ezekiel 25:14). Perhaps a slightly less universal gift, depending on your perspective.

Then, the Rabbis chime in again with mercy, pointing to "He situated [vayiten] them for mercy before their captors" (Psalms 106:46). And Rabbi Yitzḥak bar Maryon brings up something unexpected: setting sail in the Great Sea, referencing "So said the Lord, who makes [noten] a way in the sea…" (Isaiah 43:16).

Speaking of the sea, the Rabbis have more to say. "Who makes a way in the sea" – that's from Shavuot until Sukkot, summertime when the seas are generally calm. But "and a path in mighty waters" (Isaiah 43:16) – that's from Sukkot until Hanukkah, the autumn season, when the seas are, well, "mighty waters."

This leads to a fascinating little story. Rabbi Natan, son of the brother of Rabbi Ḥiyya bar Abba, was about to set sail. He asks his brother for a blessing. His brother replies, essentially, “Pray? What for? Once you've bound your lulav [the palm branch used on Sukkot], bind up your feet!" In other words, don't travel after Sukkot! He adds, "If you enter a synagogue and hear them praying for rain, don't rely on my prayer!" Implying that the season for safe sailing is over.

And then we have the tragic tale of Rabbi Yehoshua son of Rabbi Tanḥuma ben Rabbi Ḥiyya of Kefar Ḥanun. He was in Asia Minor and, despite a noblewoman's warning and even a dream visitation from his father (who ominously quoted Ecclesiastes 6:3: “Moreover, he has no burial”), he set sail after Sukkot anyway. He heeded neither the words of the noblewoman nor the words of his father. And, sadly, the prophecy came true.

So, what's the takeaway here? Is it just about avoiding sea travel after Sukkot? Perhaps. But maybe it's also a reminder to appreciate the gifts we've been given and to heed the wisdom of those who came before us. After all, sometimes the greatest gifts are the ones we take for granted: the light that guides us, the peace that sustains us, and the wisdom to know when to stay put.