The ancient rabbis grappled with that feeling too, especially when things were going well for the Israelites. Take the story in Bamidbar Rabbah 12, which begins with a single, loaded word: “Vayhi.” It’s often translated simply as “and it was,” but in this context, it carries a weight of sorrow. Vayhi – there was woe [vai haya].

Who uttered this "woe?" According to Rabbi Avin, it was, in a manner of speaking, God Himself. Why? Rabbi Avin offers a parable. Imagine a king with a difficult, complaining wife. He asks her to make him a royal purple garment. She works on it diligently, without a peep of complaint. But when she finishes and presents it to him, the king cries out, "Woe!" He fears she will revert to her old, contentious ways.

The Israelites, the story goes, were constantly complaining. We see it in Exodus 15:24, "The people complained against Moses." And again in Exodus 16:2, "The entire congregation of the children of Israel complained against Moses and against Aaron." Even as far as Numbers 17:6, "You have killed the people of the Lord."

Then God commands them to build a Sanctuary, a Mishkan, as it is written: “They shall craft a sanctuary for Me…” (Exodus 25:8). And while they are engaged in this sacred work, they don't complain. But when the Tabernacle is complete, God cries "Woe!" Let them not return to their old ways!

But that's not the only interpretation. The Bamidbar Rabbah offers other voices that cried out in woe.

The firstborn sons, for example. Before the Tabernacle, they held a special priestly role. Independent altars were permitted, and the firstborn performed the sacrifices, as Exodus 24:5 states: “He sent the young men of the children of Israel, and they offered up burnt offerings…” And we see in Exodus 19:24, "You shall ascend, and Aaron with you, but the priests and the people [shall not advance to ascend]." Rabbi Yehoshua ben Korḥa and Rabbi Yehuda HaNasi debated who these priests were, some saying the firstborn, and others Nadav and Avihu, the sons of Aaron.

But with the establishment of the Tabernacle and the formal priesthood of the Levites, the firstborn lost their unique status. Rabbi Abba bar Mamal connects it to the golden calf incident, saying the firstborn lost their priesthood because they sacrificed to the calf. We even find that priests who served idols in the First Temple were disqualified in the Second Temple, as Ezekiel 44:15 tells us: “But the priests, the Levites, sons of Tzadok, [who kept the commission of My Sanctuary when the children of Israel strayed from Me, they shall approach Me to serve Me].” So, the firstborn shouted woe at the Tabernacle's erection – a lament for their lost privilege.

Even the angels cried out! They feared God would abandon them and descend to dwell on Earth. But God reassured them, saying, "As you live, the essence is on high," as it is written: “His glory covered the heavens” (Habakkuk 3:3), and then “His praise filled the earth” (Habakkuk 3:3). Or did He? Rabbi Simon, quoting Rabbi Yehoshua ben Levi, suggests God misled them. Psalm 148:13 says, "His glory is on earth and the heavens" – earth first, then the heavens. The angels' woe, then, is a cry of displacement, a fear of losing their unique connection to the Divine.

And finally, the nations of the world join in the lament. Why? Because before the Tabernacle, God fought their wars directly. Now that He dwells in the Israelites' midst, He will surely fight for them even more fiercely! Their "woe" is a cry of fear, a recognition of the enhanced power and protection now afforded to Israel.

So, what does this all mean? Vayhi. "And it was." But so much more than that. It's a reminder that even in moments of great joy and accomplishment, there can be undercurrents of loss, fear, and uncertainty. It's a recognition that progress often comes with a price, and that even the most sacred endeavors can stir up complex emotions. It asks us: What "woe" might be hiding beneath the surface of our own achievements? And how can we address those hidden anxieties and ensure that our blessings truly lead to greater good?