(5) I am the LORD and there is no other; Beside me, there is no god. I provide your support, though you have not known me, (6) So that they may know, from the sun's rising to its setting, that there is nothing without me. I am the LORD and there is no other, (7) I form light and create darkness, I make peace and create bad—I the LORD do all these things.
בָּרוּךְ אַתָּה ה', אֱלהֵינוּ מֶלֶךְ הָעולָם, יוצֵר אור וּבורֵא חשֶׁךְ. עֹשֶׂה שָׁלום וּבורֵא אֶת הַכּל.
Blessed are you, Lord our God, king of the universe, who forms light and creates darkness, who makes peace and creates everything.
(ה) חַיָּב אָדָם לְבָרֵךְ עַל הָרָעָה כְּשֵׁם שֶׁהוּא מְבָרֵךְ עַל הַטּוֹבָה, שֶׁנֶּאֱמַר (דברים ו) וְאָהַבְתָּ אֵת יְיָ אֱלֹהֶיךָ בְּכָל לְבָבְךָ וּבְכָל נַפְשְׁךָ וּבְכָל מְאֹדֶךָ. בְּכָל לְבָבְךָ, בִּשְׁנֵי יְצָרֶיךָ, בְּיֵצֶר טוֹב וּבְיֵצֶר רָע. וּבְכָל נַפְשְׁךָ, אֲפִלּוּ הוּא נוֹטֵל אֶת נַפְשֶׁךָ. וּבְכָל מְאֹדֶךָ, בְּכָל מָמוֹנֶךָ. דָּבָר אַחֵר בְּכָל מְאֹדֶךָ, בְּכָל מִדָּה וּמִדָּה שֶׁהוּא מוֹדֵד לְךָ הֱוֵי מוֹדֶה לוֹ בִּמְאֹד מְאֹד.
(5) One must bless [God] for the bad in the same way as one blesses for the good, as it says, “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). “With all your heart”--with your two instincts, the instinct for good and the instinct for bad. “With all your soul"--even if he takes [away] your soul. “With all your might”--with all your money. Another interpretation: “With all your might”--in whatever manner he might measure and mete out to you, you must thank him mightily and much.
Tziduk Hadin
The Rock, his work is perfect, for all his ways are just. A faithful God, without iniquity, righteous and straight is he.
The Rock, perfect in every action. Who can say to him "How can you do this?" He rules below and above, brings death and restores life, brings down to the grave and raises up.
The Rock, perfect in every deed. Who can say to him, "What are you doing?" The one who speaks and fulfills, you grant us undeserved kindness, and in the merit of Isaac, who was bound like a lamb, listen and act.
Righteous in all his ways, the Rock who is perfect, patient and full of mercy. Take pity now and spare, please, both parents and children, for forgiveness and mercy belong to you, Master.
Righteous are you, Lord, to bring death and to restore life, for in your hand all spirits are entrusted. It would be sacrilege for you [חלילה לך] to wipe out our memory, so let your eyes look toward us with mercy, for mercy and forgiveness belong to you, Master....
(א) צַדִּ֤יק אַתָּה֙ יְהוָ֔ה כִּ֥י אָרִ֖יב אֵלֶ֑יךָ אַ֤ךְ מִשְׁפָּטִים֙ אֲדַבֵּ֣ר אוֹתָ֔ךְ מַדּ֗וּעַ דֶּ֤רֶךְ רְשָׁעִים֙ צָלֵ֔חָה שָׁל֖וּ כָּל־בֹּ֥גְדֵי בָֽגֶד׃ (ב) נְטַעְתָּם֙ גַּם־שֹׁרָ֔שׁוּ יֵלְכ֖וּ גַּם־עָ֣שׂוּ פֶ֑רִי קָר֤וֹב אַתָּה֙ בְּפִיהֶ֔ם וְרָח֖וֹק מִכִּלְיוֹתֵיהֶֽם׃ (ג) וְאַתָּ֤ה יְהוָה֙ יְדַעְתָּ֔נִי תִּרְאֵ֕נִי וּבָחַנְתָּ֥ לִבִּ֖י אִתָּ֑ךְ
(1) You will win, O LORD, if I make a claim against you, yet I shall present you with charges: why does the way of the wicked prosper? Why are the workers of treachery at ease? (2) You have planted them, and they have taken root, they spread, they even bear fruit. You are present in their mouths, but far from their thoughts. (3) Yet you, LORD, have noted and observed me; you have tested my heart, and found it with you.
(5) You are my king, O God; decree victories for Jacob! (6) Through you we gore our foes; by your name we trample our adversaries; (7) I do not trust in my bow; it is not my sword that gives me victory; (8) You give us victory over our foes; you thwart those who hate us. (9) In God we glory at all times, and praise your name unceasingly.
(10) Yet you have rejected and shamed us; you do not go with our armies. (11) You make us retreat before our foe; our enemies plunder us at will. (12) You let them devour us like sheep; you disperse us among the nations. (13) You sell your people for no fortune, you set no high price on them. (14) You fill us with disgrace before our neighbors, the scorn and derision of those around us. (15) You make us a byword among the nations, a laughingstock among the peoples. (16) I am always aware of my disgrace; I am wholly covered with shame (17) at the sound of taunting revilers, in the presence of the vengeful foe.
(18) All this has come upon us, yet we have not forgotten you, or been false to your covenant. (19) Our hearts have not gone astray, nor have our feet swerved from your path, (20) though you cast us, crushed, to where the sea monster is, and covered us over with deepest darkness. (21) If we forgot the name of our God and spread forth our hands to a foreign god, (22) God would surely search it out, for he knows the secrets of the heart. (23) It is for your sake that we are slain all day long, that we are regarded as sheep to be slaughtered.
(24) Rouse yourself; why do you sleep, O Lord? Awaken, do not reject us forever! (25) Why do You hide your face, ignoring our affliction and distress? (26) We lie prostrate in the dust; our body clings to the ground. (27) Arise and help us, redeem us, for the sake of your faithful love.
וחנה היא מדברת על לבה אמר רבי אלעזר משום רבי יוסי בן זמרא על עסקי לבה אמרה לפניו רבונו של עולם כל מה שבראת באשה לא בראת דבר אחד לבטלה עינים לראות ואזנים לשמוע חוטם להריח פה לדבר ידים לעשות בהם מלאכה רגלים להלך בהן דדים להניק בהן דדים הללו שנתת על לבי למה לא להניק בהן תן לי בן ואניק בהן....ואמר רבי אלעזר חנה הטיחה דברים כלפי מעלה שנאמר ותתפלל על ה׳ מלמד שהטיחה דברים כלפי מעלה....ואמר רבי אלעזר משה הטיח דברים כלפי מעלה שנאמר ויתפלל משה אל ה׳ אל תקרי אל ה׳ אלא על ה׳ שכן דבי רבי אליעזר בן יעקב קורין לאלפין עיינין ולעיינין אלפין דבי רבי ינאי אמרי מהכא ודי זהב מאי ודי זהב אמרי דבי רבי ינאי כך אמר משה לפני הקדוש ברוך הוא רבונו של עולם בשביל כסף וזהב שהשפעת להם לישראל עד שאמרו די הוא גרם שעשו את העגל
“And Hannah was speaking in [על, more typically meaning "on" or "about"] her heart” (I Samuel 1:13).
Rabbi Elazar said in the name of Rabbi Yosi ben Zimra: About matters of her heart. She said before him, "Master of the World, nothing you have created in a woman was created in vain: eyes for seeing, ears for hearing, nose for smelling, mouth for speaking, hands to do work with, feet to walk with, breasts to nurse with. These breasts that you placed upon my heart, what are they for? Are they not to nurse with? Give me a son and I will nurse with them"....
And Rabbi Elazar said: Hannah reproached God on high. As it is stated, “And she prayed on [על = against] the Lord,” This teaches that she reproached God on high....
And Rabbi Elazar said: Moses reproached God on high. As it is stated, "And Moses prayed to the Lord" (Numbers 11:2). Do not read it as "to [אל] the Lord," but as "against [על] the Lord," for the school of Rabbi Eliezer ben Ya'akov reads the letter aleph as ayin and ayin as aleph.
The school of Rabbi Yannai taught this [same idea] from here: "And Di Zahav" (Deuteronomy 1:1). What is the meaning of "Di Zahav"? The school of Rabbi Yannai says: This is what Moses said before the Holy One who is blessed, "Master of the World, what caused them to make the Calf was the silver and gold you poured down upon Israel [when they left Egypt] until they said 'enough' [די]."
מַהוּ אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ, אָמְרוּ יִשְׂרָאֵל רִבּוֹן הָעוֹלָם אַתָּה הִכְתַּבְתָּ לָנוּ (ירמיה יח, ו): הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל, לְכָךְ אַף עַל פִּי שֶׁאָנוּ חוֹטְאִים וּמַכְעִיסִים לְפָנֶיךָ אַל תִּסְתַּלֵּק מֵעָלֵינוּ, לָמָּה, שֶׁאֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ. בּוֹא וּרְאֵה הַיּוֹצֵר הַזֶּה אִם יַעֲשֶׂה חָבִית וְיַנִּיחַ בָּהּ צְרוֹר, כֵּיוָן שֶׁיּוֹצְאָה מִן הַכִּבְשָׁן אִם יִתֵּן אָדָם בָּהּ מַשְׁקֶה מְנַטֶּפֶת הִיא מִמְּקוֹם הַצְּרוֹר וּמְאַבֶּדֶת אֶת הַמַּשְׁקֶה שֶׁבְּתוֹכָהּ, מִי גָרַם לֶחָבִית לְנַטֵּף וּלְאַבֵּד מַה שֶּׁבְּתוֹכָהּ, הַיּוֹצֵר, שֶׁהִנִּיחַ בּוֹ אֶת הַצְּרוֹר, כָּךְ אָמְרוּ יִשְׂרָאֵל לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא רִבּוֹן הָעוֹלָם בָּרָאתָ בָּנוּ יֵצֶר הָרָע מִנְעוּרֵינוּ, שֶׁנֶּאֱמַר (בראשית ח, כא): כִּי יֵצֶר לֵב הָאָדָם רַע מִנְּעֻרָיו, וְהוּא גּוֹרֵם לַחְטוֹא לְפָנֶיךָ וְאֵין אַתָּה מְסַלֵּק מִמֶּנּוּ אֶת הַחַטָּיָא אֶלָּא בְּבַקָּשָׁה מִמְּךָ הַעֲבִירֵהוּ מִמֶּנּוּ כְּדֵי שֶׁנְּהֵא עוֹשִׂים רְצוֹנֶךָ. אָמַר לָהֶם כָּךְ אֲנִי עוֹשֶׂה לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (מיכה ד, ו): בַּיּוֹם הַהוּא נְאֻם ה' אֹסְפָה הַצֹּלֵעָה וְהַנִּדָּחָה אֲקַבֵּצָה וַאֲשֶׁר הֲרֵעֹתִי, מַהוּ אֲשֶׁר הֲרֵעֹתִי, זֶה יֵצֶר הָרָע, שֶׁנֶּאֱמַר: כִּי יֵצֶר לֵב הָאָדָם רַע מִנְעֻרָיו.
What is meant by, "We are the clay and you, our potter" (Isaiah 64:8)?
Israel said: Master of the World, you have written about us, "Look now, like clay in the hand of the potter, so too are you in my hand, O House of Israel" (Jeremiah 18:6). Therefore, even though we sin and anger you, don't depart from us. Why? Because "we are the clay and you, our potter."
Come and see: If a potter makes a jar but leaves a stone inside it, when the jar comes forth from the kiln, if someone puts liquid inside, it will leak from the spot where the stone was, and lose the liquid within. Who caused the jar to leak and to lose what was in it? The potter who left the stone inside.
This is just what Israel said to the Holy One who is blessed: Master of the World, you have created the instinct for bad [יצר הרע] within us from our youth, as it is stated, "For the instinct of the human heart is bad from his youth" (Genesis 8:21). And this is what causes us to sin against you, but you attribute the sin to us. So please remove it from us in order that we may do your will.
He replied: This is just what I will do in days to come, as it is stated, "On that day, says the Lord, I will gather up the lame, and those who were driven away I will collect, along with those I have harmed [ואשר הרעתי]" (Micah 4:6). What does "those I have harmed" refer to? This refers to the instinct for bad [רע], as it is stated, "For the instinct of the human heart is bad [רע] from his youth."
Rabbi Azariah, in the name of Rabbi Acha, taught: "You love justice and hate evil, therefore God your God has anointed you with a joyful oil beyond your companions" (Psalms 45:8).
Rabbi Azariah applied this verse to Abraham at the moment our father Abraham stood up to appeal for mercy on behalf of the people of Sodom. What is written there? "It would be sacrilege for you to do such a thing, to kill the righteous with the wicked, so that it would be [just the same for both the righteous and the wicked. It would be sacrilege! Will the judge of all the earth not preserve justice?!]" (Genesis 18:25).
Rabbi Acha said: You took a solemn oath [in the days of Noah] that you would not bring a flood upon the world, so why are you trying to get around your oath? You are not bringing a flood of water, but you are bringing a flood of fire! If so, you have not fulfilled your oath.
Rabbi Levi said: "Will the judge of all the earth not preserve justice?!" [This means] if you want a world, there will not be [complete] justice; and if you want justice, there will be no world, so why are you trying to have it both ways [literally: "holding the rope at both ends"]? You want a world and you want [complete] justice! Let go of one of them, for it you do not give up on something, the world cannot exist.
The Holy One who is blessed said to Abraham [after Abraham spoke]: "You love justice and hate evil...beyond your companions" [the verse cited above]. What does "beyond your companions" mean? From Noah until you, Abraham, there were 10 generations, but I did not speak with any of them except you.
א"ר יוחנן ששה נסים נעשו לו לפנחס... בא וחבטן לפני המקום אמר לפניו רבש"ע על אלו יפלו כ"ד אלף מישראל שנאמר (במדבר כה, ט) ויהיו המתים במגפה ארבעה ועשרים אלף והיינו דכתיב (תהלים קו, ל) ויעמד פנחס ויפלל אמר רבי אלעזר ויתפלל לא נאמר אלא ויפלל מלמד כביכול שעשה פלילות עם קונו בקשו מלאכי השרת לדחפו אמר להן הניחו לו קנאי בן קנאי הוא משיב חימה בן משיב חימה הוא
Rabbi Yochanan said: Six miracles were done for Pinchas....[Then after Pinchas had killed Zimri and Kozbi with the help of the miracles] he came and planted them [impaled on a large spear] before God, saying to him, "Master of the World, because of these 24,000 of Israel should be struck down?!" as it is stated, "Those who died from the plague were 24,000" (Numbers 25:9). And this is the meaning of what is written, "And Pinchas stood and judged" (Psalms 106:30).
Rabbi Eliezer said: It is not stated "and he prayed [ויתפלל]," but rather "and he judged [ויפלל]." This teaches that he brought a legal judgment, so to speak, against his Maker.
The ministering angels wanted to strike him, but God said to them, "Leave him alone. He's a zealot, son of a zealot, one who turns back wrath, son of one who turns back wrath."