If it rains on succot meaning one cannot eat in the succah and must therefore stay in the house. Is this 'rain' just coincidence, or is hashem telling you 'I dont want you to keep my mizvot' perhaps because you dont deserve them in your present state and are not 'up' to them?
If the latter, what are other similar mitsvot where whilst doing them, hashem in a sense 'throws' them back 'in your face' and says 'I dont want them from you' and I would rather you would not do them?
Due to the shifting Hebrew calendar, plus that you are likely living in the US, I would say that it is not a negative omen, as intended by Chazal. I will cite my blogpost about this.
Succot, in the time of the Mishna, was right before the rainy season. It was possible for rain to come then, but not as likely. But then, the Hebrew calendar was fixed, and there is seasonal drift of this lunar calendar compared with the solar calendar. To cite Wikipedia on this:
The seriousness of the spring equinox drift is widely discounted on the grounds that Passover will remain in the spring season for many millennia, and the text of the Torah is generally not interpreted as having specified tight calendrical limits. On the other hand, the mean southward equinoctial year length is considerably shorter, so the Hebrew calendar has been drifting faster with respect to the autumn equinox, and at least part of the harvest festival of Sukkot is already more than a month after the equinox in years 1, 9, and 12 of each 19-year cycle; beginning in Hebrew year 5818 (2057 CE), this will also be the case in year 4. (These are the same year numbers as were mentioned for the spring season in the previous paragraph, except that they get incremented at Rosh Hashanah.) This progressively increases the probability that Sukkot will be cold and wet, making it uncomfortable or impractical to dwell in the traditional succah during Sukkot. The first winter seasonal prayer for rain is not recited until Shemini Atzeret, after the end of Sukkot, yet it is becoming increasingly likely that the rainy season in Israel will start before the end of Sukkot.
End quote from Wikipedia.
Once mashiach comes and we reestablish the calendar according to moon sighting, bet din could simply make one leap year NOT a leap year, and we would be more or less back on track. But as it stands, as the years progress, it becomes more and more likely that it rains on succot. Nishtaneh hateva. This is derech hateva, and not necessarily a sign of Divine displeasure.
No one seems to have answered the question. Perhaps because the answer is so well known. It is an example of a king asking his servant to prepare wine (by mixing with water) and then spilling the water (over him). This tells the servant that he doesnt want his 'services'. Hashem is also telling us by bringing rain that he doesnt want our mitsvot and would rather do without them. Meaning we are not on the madrega to be able to do them and please him.
This goes against the lubavich (and other kiruv) principles to get people to do mitvot. Hashem doesnt want 'everyone's' mitvot only from 'certain' people who are on the madrega.
This question was only put here because of its supplementary which cannot be answered elsewhere at the moment. This has so far not produced any answers and seems to have eluded everyone here. It is quite a long answer having to explain a difficult gemoro with many shittos, some totally against the gemoro and I will do so slowly.
I will first add a chiddush of my own which will go someway to explaining the 'rain'.
The moshol or parable is of a king and his servant. He most likely only had one servant (at a time) who mixed his drinks. Providing a 'downpour' seems like collective 'punishment' or displeasure. It doesnt usually rain just on one succah and not on the next. And also in the other examples of this kind of thing, of hashem expressing his displeasure it is not in a 'collective' way but a private one.
I therefore think although highly unusual and improbable but still possible, that it really refers to when it rained on one succah and not on the next. There are such chasidic tales. That is clear proof that hashem is not interested in your mitsvot.
Although the example I gave on another thread was regarding a person who is not yet ready to learn kabala and does so, the gemoro refers to another example and the poskim like the chayai odom say it refers to that as well.
In the gemoro's example where the early poskim give the same moshol of the king and servant, matters are more serious. There it is a 'private' and 'deadly' sign not a collective one like with rain and although the mishne berura and others tells you what to do about it, basically to learn, daven certain tfillos daily, and good deeds, there is still some arguement if it will save you from death or just make your passage to the next world 'easier'.
To be continued if found to be of interest or if someone at last can find out what I am talking about. I have almost said it.
