Rabbi Berekhya, quoting Rabbi Levi, puts it so powerfully. He says that King David proclaimed, "You, Lord, are forever exalted" (Psalms 92:9). What does it mean to say God is always exalted? Rabbi Berekhya explains that unlike an earthly king, whose good judgments are praised but whose harsh decrees are met with silence, the Holy One, blessed be He, is different. Whether through kindness or through what we perceive as punishment, "You, Lord, are forever exalted," Your hand is always uppermost.
Rav Huna, in the name of Rav Aḥa, echoes this sentiment. He points to Psalm 101:1, "A psalm of David. I sing kindness and justice; to You, Lord, I sing praises." David, the sweet singer of Israel, is saying to God, "Master of the universe, if You perform kindness with me, I sing; in any case I sing praises!" It's a radical statement of unwavering faith.
Rabbi Tanhum ben Rabbi Yudan takes it a step further, drawing on Psalm 56:11: "I praise the word of God; I praise the word of the Lord." The distinction here is subtle but important. The name Elohim, often translated as "God," can represent the attribute of justice, while Adonai, typically rendered as "Lord" (the Tetragrammaton – the unpronounceable four-letter name of God), represents the attribute of mercy. So, Rabbi Tanhum is saying, whatever the case, whether God acts with justice or mercy, "I praise His word."
The Rabbis continue, citing Psalms 116:3–4 and 116:13: “I will encounter distress and sorrow and I will call in the name of the Lord… I will raise a cup of salvation, and I will call in the name of the Lord.” Again, the message is clear: In both distress and salvation, we call upon God.
Then comes a particularly striking interpretation from Rabbi Yudan ben Rabbi Pilya, who quotes Job: "The Lord has given, the Lord has taken, may the name of the Lord be blessed" (Job 1:21). Remember Job, the righteous man who suffered so much? Rabbi Yudan says that even in taking, God acts with mercy. And here's a fascinating detail: "When He gave, He did not consult anyone, but when He took, He consulted with His heavenly court."
Rabbi Elazar expands on this idea, explaining that "Everywhere that you find 'and the Lord,' it is He and His court." The word "and" implies God and His court, suggesting that even in seemingly individual acts, there's a process of deliberation and divine council. We see this paradigm in I Kings 22:23: “And the Lord spoke ill of you."
Rabbi Yudan concludes with a powerful affirmation: "You [Lord] are [forever] exalted." He emphasizes that God's exaltedness is manifested in the world through enduring covenants. God granted priesthood to Aaron forever, "It is an [everlasting] covenant of salt" (Numbers 18:19). God granted kingship to David forever, as it is stated in II Chronicles 13:5: "Do you not know that the Lord, God of Israel, gave kingship [over Israel to David forever]?" And God granted holiness to Israel forever, as it is stated in Leviticus 19:2: "You shall be holy."
So, what does all of this mean for us? It's an invitation to cultivate a relationship with the Divine that transcends our immediate circumstances. It's a call to see the hand of God, even when we don't understand what's happening. It's about recognizing that even in difficult times, God's name remains blessed, God's presence remains, and God's ultimate purpose, though often hidden, is always for the good. Can we find the strength, like David, like Job, to sing praises in all circumstances? Can we trust that even in the taking, there is a deeper mercy at work? That’s the question Vayikra Rabbah leaves us to ponder.