The ancient rabbis certainly did. And they found ways to talk about it, to process it, and to find meaning even in those tough times.
We find a fascinating example of this in Vayikra Rabbah 19, a midrash – a rabbinic interpretation – on the book of Leviticus. It starts with a seemingly simple verse about a woman experiencing a prolonged bloody discharge: "and a woman, if her bloody discharge will flow many days" (Leviticus 15:25). But the rabbis, ever insightful, use this verse as a springboard to discuss much larger themes of suffering, exile, and hope.
The midrash connects this verse to another, seemingly unrelated one from II (Chronicles 15:3): "For many days, Israel was without the true God, and without a teaching priest, and without Torah." The prophet Azariah ben Oded, according to the midrash, prophesied that these "many days" would be a time when justice is absent, the priesthood is abolished, and the Sanhedrin – the Jewish high court – is no more. A pretty bleak picture. Imagine hearing that!
The text suggests that when the people heard this prophecy, they were devastated, their "hands weakened." How do you even begin to cope with that level of despair? But then, a Divine Voice emerges, offering encouragement: "Strengthen weak hands" (Isaiah 35:3).
Rabbi Yudan and Rabbi Pinḥas offer different interpretations of this message. Rabbi Yudan suggests that God appears weak in this world, and that by increasing our good deeds, we can help reveal God's power (as explained by Rabbi David Luria). It's a powerful idea – that we, through our actions, can influence even the divine presence in the world. Rabbi Pinḥas, on the other hand, sees the weakened hands as a consequence of our own wicked deeds. He urges us to strengthen ourselves by turning away from those actions.
The midrash then turns to the "impetuous of heart" (Isaiah 35:4), which Rabbi Hoshaya Rabba interprets as the "brokenhearted." Rabbi Yehoshua ben Levi sees them as those who eagerly await the end of exile, the ultimate salvation. These interpretations offer different perspectives on how to understand and respond to suffering. Are we brokenhearted? Are we impatient for redemption?
And what about those "many days?" Were they really that many? The midrash points out that the phrase "many days" is often used to describe periods of suffering, even if the actual number of days isn't particularly high. It’s a way of emphasizing the weight and intensity of the experience. : "Many days passed and the word of the Lord was with Elijah" (I Kings 18:1). Rabbi Berekhya and Rabbi Ḥelbo, quoting Rabbi Yoḥanan, break this down to eighteen months. But the phrase "many days" is used because those months were filled with hardship. Similarly, "It was during those many days" (Exodus 2:23), referring to the Israelites' oppression in Egypt. Again, the emphasis is on the suffering, not just the length of time.
The midrash then returns to the original verse about the woman with the prolonged discharge. Rabbi Ḥiyya explains that "days" means two, and "many" means three. So, even though it's only a matter of a few days, the phrase "many days" is used because those days are filled with discomfort and anxiety. After this point, she becomes afflicted (hadava), a term the text later connects to the Aramaic word zava, which refers to a woman with a particular type of irregular bleeding.
The text emphasizes the distinction between a woman experiencing normal menstruation (nidda) and one who is afflicted (dava) – someone experiencing prolonged or unusual bleeding. Rabbi Simlai points out that this woman endures significant suffering, having to observe both the day of discharge and then seven additional days of purification.
Finally, Rabbi Yoḥanan, quoting Rabbi Eliezer son of Rabbi Yosei HaGelili, draws a powerful parallel: If this woman, who withdraws for only a few days, is called nidda (with its connotations of ostracism), how much more so should we, who have been separated from the Temple – the "House of our sanctity and our glory" – for countless years, feel a similar sense of loss and separation?
What’s so striking is the way this midrash uses a seemingly obscure verse about a woman's health to explore profound questions about suffering, exile, and the human condition. It reminds us that even in the midst of difficult times, we are not alone. We have a tradition, a history, and a community to draw upon. And perhaps most importantly, it reminds us that even in our perceived weakness, we have the power to strengthen ourselves, to strengthen others, and even, in a way, to strengthen God's presence in the world.
Another matter, “and a woman, if her bloody discharge will flow many days” – that is what the verse said: “For many days, Israel was without the true God, and without a teaching priest, and without Torah” (II Chronicles 15:3). Who prophesied this verse? Azarya ben Oded the prophet said: ‘Days are destined to befall Israel “without the true God,” as the attribute of justice will not be implemented in the world.’29Therefore, the wicked will not be punished and the righteous will suffer. “Without a teaching priest,” as the high priesthood is destined to be abolished. “And without Torah,” as the Sanhedrin is destined to be abolished. When that generation heard this, their hands weakened.30They became discouraged. A Divine Voice emerged and said: “Strengthen weak hands” (Isaiah 35:3). Rabbi Yudan and Rabbi Pinḥas, Rabbi Yudan said: “Strengthen weak hands,” hands that appeared as though they are weak. “And support failing knees” (Isaiah 35:3), that appear as though they are failing.31Rabbi Yudan interprets the verse as referring to God. The prophet thus says to Israel: Increase your good deeds so that God, who now appears in this world as though He were weak, will reveal His power (Rabbi David Luria). Rabbi Pinḥas said: “Strengthen weak hands,” as you have weakened yourselves with your wicked deeds. “And support failing knees,” as you have failed through your wicked deeds. “Say to the impetuous [lenimharei] of heart” (Isaiah 35:4), Rabbi Hoshaya Rabba said: To the brokenhearted, as it is stated: “They will destroy [yemaharu] its wall” (Nahum 2:6). Rabbi Yehoshua ben Levi said: Like those who seek to hasten the end,32The end of the exile, the salvation. as it is stated: “She hastened [vatemaher] and lowered her jug” (Genesis 24:18). “Be strong, do not fear” (Isaiah 35:4) – Because Israel was saying: “My tears have been my bread day and night, when they say to me all day long: Where is your God?” (Psalms 42:4), a Divine Voice emerged and said to them: “Behold, your God will come with vengeance” (Isaiah 35:4). The One who is destined to give the nations of the world their just deserts, “the retribution of God, He will come and save you” (Isaiah 35:4). “For many days, Israel” (II Chronicles 15:3) – were they, in fact, many days? Rather, because they were days of suffering, he characterized them as many. Similarly, “Many days passed and the word of the Lord was with Elijah, in the third year, saying” (I Kings 18:1) – Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Yoḥanan: Three months in the first [year], three months in the last, and twelve months in the middle; that is eighteen months. Were they, in fact, many days? Rather, they were days of suffering; therefore, he characterized them as many. Similarly, “It was during those many days” (Exodus 2:23); were they, in fact, many days? Rather, it is because they were days of suffering. Similarly, “many days, one hundred and eighty days” (Esther 1:4); were they, in fact, many days? Rather, it is because they were… And this verse, “And a woman, if her bloody discharge will flow many days…” – Rabbi Ḥiyya taught: “Days,” two; “many,” three.33Thus, although the verse refers to only three days, the phrase “many days” is used because they are days of suffering. From then on, she is not a menstruant, but rather, afflicted.34Some suggest that this sentence is based on the continuation of the verse: “not at the time of her menstruation.” If a woman experiences bleeding during the time of her menstruation she has one set of laws (those of a nidda); if she experiences bleeding more than seven days but less than eighteen days after the onset of her last menstrual cycle, she has a different set of laws (those of a zava) (Midrash Rabba HaMevoar). “The menstruant in her menstruation” is not written here, but rather, “one who is afflicted [hadava] in her menstruation” (Leviticus 15:33).35The word dava is Aramaic for zava (Matnot Kehuna). Rabbi Simlai said: The Holy One blessed be He inflicted great suffering on this woman, who, after she observes the day of discharge, sits and observes seven days of menstruation.36By Torah law, a woman who experiences menstrual bleeding (a nidda) is impure for seven days. A woman who experiences bleeding on three consecutive days when it is not the time for her menstrual period (a zava) must observe seven clean days before she can become pure, parallel to the entire time in which a nidda is impure. The Torah calls her a menstruant [nidda]; “one who is afflicted in her discharge” is not written here, but rather, “one who is afflicted in her menstruation.” Rabbi Yoḥanan says in the name of Rabbi Eliezer son of Rabbi Yosei HaGelili: If this woman, because she withdraws for two or three days, the Torah calls her nidda,37This is a term with connotations of ostracism. we, who have withdrawn from the House of our sanctity and our glory38The Temple. for numerous days and numerous years, numerous epochs and numerous eras, all the more so.
