Our sages certainly did. to a fascinating exploration from Bereshit Rabbah, specifically section 42, where they dissect the phrase "vayhi bimei" (וַיְהִי בִּמֵי), "it was in the days of…" and uncover some surprising insights.
Rabbi Tanhuma, quoting Rabbi Hiyya the Great and Rabbi Berekhya, who in turn quotes Rabbi Eliezer, brings forth a powerful idea. They say this interpretation was practically in their hands, carried with them when the exiles of Israel returned with Ezra from Babylon. Whenever you see "vayhi bimei," it's a sign of trouble.
Why? Because, they explain, the word vayhi (וַיְהִי) itself is seen as a combination of "vay" (וַי), and "hi" (הִי), both exclamations of woe and misfortune. So, "it was in the days of Amrafel," for example… what was the trouble then? "They waged war" (Genesis 14:2). Makes sense. Rabbi Shmuel bar Nahman points out that there are five such instances in the Tanakh. This idea isn't limited to just Genesis! Think about "It was in the days of Ahaz" (Isaiah 7:1), "It was in the days of Yehoyakim" (Jeremiah 1:3), "It was in the days when the judges judged" (Ruth 1:1), or "It was in the days of Ahashverosh" (Esther 1:1). In each case, the phrase is followed by some kind of calamity.
The Midrash (rabbinic interpretive commentary) uses some vivid analogies to illustrate this. Imagine a king who cares deeply for a province because his friend lives there. But then barbarians attack, and everyone cries, "Woe unto us! If they kill his friend, the king will no longer favor us!" This is like how, Rabbi Aha says, the attackers in Genesis 14 "turned back and came to Ein Mishpat, which is Kadesh" (Genesis 14:7). They came to fight against the "ein" (עַיִן), the eyeball, of the world. Which is Abraham! He's called the "eyeball of the world" because it was for his sake that God looked out for the world. They sought to blind the "ayin" that overcame the attribute of justice – mishpat (מִשְׁפָּט) – in the world.
And “Which is [hi] Kadesh” – Rav Aha says: Hu (הוּא) is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace! So when the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.”
The Midrash continues this pattern with the other examples, each time connecting the phrase "vayhi bimei" with a specific hardship. For Ahaz, it was the threat from Aram and the Philistines. Ahaz, in a terrible act, closed all the schools, believing that by cutting off education, he could somehow control the future. Rabbi Honya bar Rabbi Elazar even says he was named Ahaz because he "locked up" (ahaz, אָחַז) the synagogues and study halls. But even in that dark time, as Isaiah declared, “I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17).
With Yehoyakim, it was his utter disregard for prophecy, symbolized by his burning of Jeremiah's scroll. The Midrash compares this to a king's proclamation being ripped up and burned.
During the time "when the judges judged," there was famine, and the people even dared to assault the judges themselves! The text interprets "the judging of the judges" to mean the people committed acts of judgment and punishment against their judges. A chilling thought.
And of course, with Ahashverosh, it was Haman's genocidal decree, seeking "to destroy, to kill, and to eliminate all the Jews" (Esther 3:13).
But here's where it gets really interesting. Rabbi Shimon bar Abba, quoting Rabbi Yochanan, offers a twist: everywhere that vayhi is stated, it refers either to trouble or to joy. If it's trouble, it's unparalleled trouble. If it's joy, it's unparalleled joy!
Then Rabbi Shmuel bar Nahman comes along and refines it further: everywhere that vayhi is stated, it alludes to trouble, and vehaya (וְהָיָה) alludes to joy.
Of course, this leads to a series of objections! What about "And there was [vayhi] light" (Genesis 1:3)? What about "It was [vayhi] evening and it was morning, one day" (Genesis 1:5)? What about "The Lord was [vayhi] with Joseph" (Genesis 39:2)? In each case, Rabbi Shmuel bar Nahman argues that the joy was incomplete in some way.
Finally, to prove that vehaya always alludes to a joyous event, he brings forth verses like "It will be [vehaya] on that day that spring water will emerge…" (Zechariah 14:8) and "It will be [vehaya] on that day, a great shofar will be sounded…" (Isaiah 27:13).
But wait, there's one more objection! "And it was [vehaya] when Jerusalem was captured" (Jeremiah 38:28). To this, Rabbi Shmuel bar Nahman gives a truly surprising answer: that event was joyous because on that day, Israel gained atonement for its sins! As Rav and Shmuel say, Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
So, what do we take away from all this? Perhaps it's a reminder that even in the darkest of times, there can be a glimmer of hope, a potential for atonement and renewal. And that even seemingly innocuous phrases can carry within them a depth of meaning, a connection to the long and complex history of the Jewish people. Maybe next time you read "vayhi bimei," you'll pause and reflect on the troubles – and the potential for joy – that lie within.
Another interpretation, “it was in the days of Amrafel” – Rabbi Tanḥuma in the name of Rabbi Ḥiyya the Great and Rabbi Berekhya in the name of Rabbi Eliezer: The following exposition was brought with us in our hands when we came up from the Diaspora:11When the exiles of Israel returned to the land of Israel with Ezra from Babylon. Wherever it is stated: “It was [vayhi] in the days,” it indicates trouble.12Vayhi is seen as a combination of the words vay and hi, both expressions of woe and misfortune. “It was in the days of Amrafel” – what was the trouble there? “They waged war” (Genesis 14:2). Rabbi Shmuel bar Naḥman said: There are five such instances.13For the other four instances, see: Isaiah 7:1; Jeremiah 1:3; Ruth 1:1; Esther 1:1. This is analogous to a friend of a king who lived in a certain province, and for his sake the king took an interest in that province. Once some barbarians came to attack him, and they said: ‘Woe unto us, as the king will not show favor to the province as was his wont if they kill his friend.’ That is what is written: “They turned back, and came to Ein Mishpat, which is Kadesh” (Genesis 14:7) – Rabbi Aḥa said: They came only to fight against the eyeball [ein] of the world;14Abraham is called the eyeball of the world, because it was only for his sake that God took an interest in and looked out for the benefit of the people of the world. they sought to blind the eye [ayin] that overcame the attribute of justice [mishpat] in the world. “Which is [hi] Kadesh” – Rav Aḥa said: Hu is written. It is he [hu] who sanctified [kiddesh] the name of the Holy One blessed be He in the fiery furnace. When the barbarians came to attack him, everyone began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Amrafel.” “It was in the days of Aḥaz” (Isaiah 7:1) – what was the trouble there? “Aram from the east and the Philistines from the west” (Isaiah 9:11).15Israel was under attack from all sides. This is analogous to a king’s son, whose caretaker resolved to kill him. He said: ‘If I kill him, I will be liable to execution by the king. Instead, I will take away his wet nurse from him, and he will die on his own.’ So, too, Aḥaz said: ‘If there are no kids, there will be no goats, and if there are no goats there will be no flock, and if there is no flock there will be no shepherd, and if there is no shepherd, there will be no world.’16That is, the world will not be able to function in its conventional manner. That is what Aḥaz thought to himself: ‘If there are no children [in school], there will be no students, if there are no students there will be no scholars, if there are no scholars there will be no elders, if there are no elders there will be no prophets, if there are no prophets the Holy One blessed be He will not rest His Divine Presence upon them [Israel].17Consequently, he closed all the schools. That is what is written: “Bind the testimony, seal the Torah in my disciples” (Isaiah 8:16). Rabbi Ḥonya bar Rabbi Elazar said: Why was he named Aḥaz? It is because he locked up [aḥaz] the synagogues and study halls. Rabbi Yaakov bar Abba in the name of Rabbi Aḥa: Isaiah said: ‘“I will hope for the Lord, who conceals His face from the house of Jacob” (Isaiah 8:17). There was no moment that was as grim as that time, in whose regard it is stated: “I will conceal My face on that day” (Deuteronomy 31:18). But at that very time, I [Isaiah] hoped for Him, as it is written [immediately afterwards]: “For it will not be forgotten from the mouths of their descendants” (Deuteronomy 31:21).18When God said that He would hide His face from Israel, He continued, that nevertheless the Torah would never be forgotten by them. Of what use was it to him [Ahaz]?19Despite his best efforts, the Torah continued to be taught, as the Midrash goes on to explain. [Of no use, as Isaiah declared:] “Behold, I, and the children whom the Lord gave me, are to become signs and wonders in Israel”’ (Isaiah 8:18). Were they20The young men Isaiah was referring to. his children? Were they not actually his students? However, we learn from here that they [his students] were as beloved to him as sons. When he [Aḥaz] locked up the synagogues and study halls, people began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Aḥaz.” “It was in the days of Yehoyakim” (Jeremiah 1:3) – what was the trouble there? [It was as Jeremiah prophesied:] “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). This is analogous to a king who sent a proclamation throughout the province. What did the residents of one province do to it? They took it, ripped it, and burned it in fire. Thus it is stated: “It happened that as Yehudi would read three or four sections…” (Jeremiah 36:23)21It was the Book of Lamentations that was being read. – this means three or four verses. When he reached the fifth verse, “Its besiegers have become dominant” (Lamentations 1:5) – “He cut it up with a scribe’s razor and cast it into the fire that was in the fireplace, until the entire scroll was consumed in the fire that was in the fireplace” (Jeremiah 36:23). When everyone saw this, they began crying out: ‘Woe [vay]’ – “it was [vayhi] in the days of Yehoyakim.” “It was in the days that the judges judged” (Ruth 1:1)22A more literal translation would be, “in the days of the judging of the judges.” – what was the trouble there? “There was a famine in the land” (Ruth 1:1). This is analogous to a province that owed a tax to the king. The prince sent a tax collector to collect it. What did the residents of the province do to him? They took him and beat him. They then said: ‘Woe to us when the king becomes aware of these events; what he sought to do to us,23Subdue us. we did to him.’ So, too, in the days of the judging of the judges – when a person of Israel would engage in idol worship, and the judge sought to implement against him the attribute of strict justice,24And decree for him corporal punishment. he would come and flog the judge. He said: ‘What he sought to do to me, I did to him.’25“The judging of the judges” is interpreted to mean that the people committed acts of judgment and punishment against their judges. They said: ‘Woe [vay] to the generation that judges its judges.’ That is what is written: “It was [vayhi] in the days when the judges judged, there was a famine in the land” (Ruth 1:1). “It was in the days of Aḥashverosh” (Esther 1:1) – what was the trouble there? [Haman’s decree:] “to destroy, to kill, and to eliminate [all the Jews]” (Esther 3:13). This is analogous to a king who had a certain vineyard, and three enemies rose up against it. The first began picking unripe grapes, the second began cutting off the clusters, and the third began uprooting the vines. So too, Pharaoh [said]: “Every son who is born you shall cast into the Nile…” (Exodus 1:22). Nebuchadnezzar [exiled] “the ḥarash and the masger,26These are two classes of Torah scholars (Gittin 88a). one thousand” (Jeremiah 29:2) – Rabbi Berekhya said: One thousand ḥarash and one thousand masger; the Rabbis said: They were one thousand altogether. Haman sought to uproot the entire vineyard, as it is stated: “To destroy, to kill, and to eliminate all the Jews…” (Esther 3:13). When everyone saw that it was so, they began crying out: ‘Woe [vay].’ That is what is written: “It was [vayhi] in the days of Aḥashverosh.” Rabbi Shimon bar Abba in the name of Rabbi Yoḥanan: Everywhere that vayhi is stated it refers either to trouble or to joy; if the context is one of trouble, it is unparalleled trouble, if it is one of joy, it is unparalleled joy. Rabbi Shmuel bar Naḥman came and made a distinction: Everywhere that vayhi is stated,27Even when it is not connected with “in the days of.” it alludes to trouble, and vehaya [alludes to] joy. They raised an objection to him: But is it not written: “And there was [vayhi] light”? (Genesis 1:3). He said to them: That was nevertheless not complete joy, as the world was not privileged to use that light. Rabbi Yehuda son of Rabbi Simon said: By the light that was created on the first day, a person could see from one end of the world to the other. When the Holy One blessed be He foresaw the generation of the Flood and the generation of the Dispersion, He hid it away for the righteous in the future. That is what is written: “But the path of the righteous is like a dawning light, growing brighter until the day is established” (Proverbs 4:18). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, one day”? (Genesis 1:5). He said to them: That was nevertheless not complete joy, as everything that was created on the first day is destined to wear away, as it is stated: “For the heavens will vanish like smoke and the earth will wear away like a garment” (Isaiah 51:6). They raised an objection to him: But is it not written: “It was [vayhi] evening and it was morning, a second day” (Genesis 1:8), “…a third day” (Genesis 1:13), “a fourth day” (Genesis 1:19), “a fifth day” (Genesis 1:23), “a sixth day”? (Genesis 1:31). He said to them: That was nevertheless not complete [joy], as everything that was created during the six days of Creation requires some act [to perfect it], e.g., mustard requires sweetening, wheat requires grinding, and lupines require sweetening. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joseph”? (Genesis 39:2). He said to them: That was nevertheless not complete joy, as that bear28Potifar’s wife. then accosted him. They raised an objection to him: But is it not written: “It was [vayhi] on the eighth day, Moses summoned”? (Leviticus 9:1). He said to them: That was nevertheless not complete joy, as Nadav and Avihu died [that day]. They raised an objection to him: But is it not written: “It was [vayhi] on the day that Moses completed assembling the Tabernacle”? (Numbers 7:1). He said to them: That was nevertheless not [complete] joy, as it was hidden away with the building of the Temple.29Moses’ Tabernacle was stored away forever when the permanent Temple was built. They raised an objection to him: But is it not written: “The Lord was [vayhi] with Joshua”? (Joshua 6:27). He said to them: That was nevertheless not [complete] joy, as it became necessary for him to rend his garments.30Joshua 7:6. They raised an objection to him: But is it not written: “It was [vayhi] when the king31David. resided in his house, and the Lord had given him respite…”? (II Samuel 7:1). He said to them: It was nevertheless not complete joy, as Natan then came and said to him: “However, you will not build the House…for My name” (I Kings 8:19). They said to him: We have said our [arguments], now you say yours. He said to them,32To prove his contention that vehaya always alludes to a joyous event. is it not written: “It will be [vehaya] on that day that spring water will emerge…” (Zechariah 14:8). It will be [vehaya] on that day, each man will keep a calf of the herd…” (Isaiah 7:21). “It will be [vehaya] on that day, the mountains will drip with nectar” (Joel 4:18). “It will be on that day that the Lord will continue…[to acquire the remnant of His people]” (Isaiah 11:11). “It will be [vehaya] on that day, a great shofar will be sounded…” (Isaiah 27:13). They raised an objection to him: “And it was [vehaya] when Jerusalem was captured” (Jeremiah 38:28). He said to them: That was nevertheless joyous, as on that day, Israel gained atonement for its sins, as Rav and Shmuel say: Israel gained great atonement for their iniquities on the day that the Temple was destroyed, as it is stated: “Your sin is completed, daughter of Zion, He will not continue to exile you again” (Lamentations 4:22).
