Chasidut for Berakhot 107:6
חייב אדם לברך על הרעה כשם שמברך על הטובה שנאמר (דברים ו, ה) ואהבת את ה' אלהיך בכל לבבך וגו' בכל לבבך בשני יצריך ביצר טוב וביצר הרע ובכל נפשך אפילו הוא נוטל את נפשך ובכל מאדך בכל ממונך ד"א בכל מאדך בכל מדה ומדה שהוא מודד לך הוי מודה לו
A man is in duty bound to utter a benediction for the bad even as he utters one for the good ; as it is said, "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might" (Deut. vi. 5) — "with all thy heart," i.e. with thy two impulses, with the good and the evil impulse ; "with all thy soul," i.e. even if He take thy soul; "with all thy might," i.e. with all thy wealth. Another explanation of "with all thy might [meodeka]" — with whatever measure [middah] He metes out to thee, do Thou return Him thanks [modeh].
Kedushat Levi
In support of the arguments just quoted, our author sees further proof in Song of Songs 8,1 where Solomon says: מי יתנך כאח לי, יונק שדי אמי, אמצאך בשוק אשקך, ”if only, when I find You in the street you were like a brother to me, someone who had nursed at my mother’s breast; so that I could kiss you in the street” (a public place, without feeling ashamed). In this verse Solomon alludes to two types of “love,” i.e.אהבה מגולה , “love openly displayed,” and אהבה מסותרת, “loves that is concealed.” The love between a man and his wife is considered as “hidden love,” as it is expressed within the privacy of their home. The love between brother and sister, on the other hand, is described as a love that is openly displayed; so much so, that on occasion brothers and sisters are observed kissing in public and no embarrassment attaches to this display of their fondness for one another in spite of that love being displayed openly.
Solomon portrays the כנסת ישראל, the collective soul of the Jewish people, expressing the wish to be able to display its fondness for G’d and G’d’s fondness for the Jewish people openly, publicly; [although, ideally, the relationship of G’d and the Jewish people is portrayed (allegorically) as like that between groom and bride, a brother-sister type relationship also has its advantages as it may be displayed openly before the gentiles. Ed.] This is an allegory of G’d’s proximity being found in the form of the previously mentioned “sparks” of the Shechinah, in the most unlikely places, “on the street,” as opposed to “inside the synagogue or Yeshivah.” This loving relationship is completely devoid of any physical attraction or desires between the parties concerned. Love such as this, has been described as אהבה עזה כמות, a love as powerful as death, in Song of Songs 8,6. It is recognizable when the person concerned is able to accept painful afflictions as willingly and even joyfully, as he would welcome manifestations of G’d’s grace discernible as such to any ordinary human being. Our sages in B’rachot 54 explain the word מאדך in the first paragraph of the keriyat sh’ma as referring to this kind of love, where the Torah asks us “to love the Lord your G’d with all your heart, with all your soul, and with all your capacity.” (Deut.6,5) The word מאד there is understood as an alternative for the word מדה, i.e. we are to accept with love every attribute of G’d with which He sees fit to relate to us. For a person who is truly convinced that everything that the Creator does is intended for our benefit, even if this is not immediately apparent, it is possible to say, without being hypocritical, גם זו לטובה, “this (unwelcome blow of fate), is also meant for the best.”
When a person has attained this level of spiritual maturity, what had been intended by G’d as a reminder that he must perfect himself further, will be converted into an act of Mercy rather than an act of Justice and reproof. When looked at allegorically, this is the message of Deut. 8,15 that “G’d makes water come out of a rock in the desert that is as hard as granite.” The word מים is usually a symbol of “life-giving” material, whereas the word צור, symbolizes something rock-hard, unyielding. The manner in which a person is able to accept what must at first glance appear as a harsh decree by G’d determines the extent to which it is converted into a benevolent decree, something that will be recognized as such retroactively by the person concerned. Yaakov was able to accept what appeared as harsh in such a spirit, thereby displaying what Solomon described in Song of Songs as אהבה עזה, a powerful love for G’d. This is why he was now able to settle in the land in which both his forefathers had always remained “strangers,” though they sojourned there many years, Yitzchok during all of his life. Our author understands the word מגור in the verse above as derived from ויגר, “he was afraid,” i.e. as opposed to his father who was never at ease.
Solomon portrays the כנסת ישראל, the collective soul of the Jewish people, expressing the wish to be able to display its fondness for G’d and G’d’s fondness for the Jewish people openly, publicly; [although, ideally, the relationship of G’d and the Jewish people is portrayed (allegorically) as like that between groom and bride, a brother-sister type relationship also has its advantages as it may be displayed openly before the gentiles. Ed.] This is an allegory of G’d’s proximity being found in the form of the previously mentioned “sparks” of the Shechinah, in the most unlikely places, “on the street,” as opposed to “inside the synagogue or Yeshivah.” This loving relationship is completely devoid of any physical attraction or desires between the parties concerned. Love such as this, has been described as אהבה עזה כמות, a love as powerful as death, in Song of Songs 8,6. It is recognizable when the person concerned is able to accept painful afflictions as willingly and even joyfully, as he would welcome manifestations of G’d’s grace discernible as such to any ordinary human being. Our sages in B’rachot 54 explain the word מאדך in the first paragraph of the keriyat sh’ma as referring to this kind of love, where the Torah asks us “to love the Lord your G’d with all your heart, with all your soul, and with all your capacity.” (Deut.6,5) The word מאד there is understood as an alternative for the word מדה, i.e. we are to accept with love every attribute of G’d with which He sees fit to relate to us. For a person who is truly convinced that everything that the Creator does is intended for our benefit, even if this is not immediately apparent, it is possible to say, without being hypocritical, גם זו לטובה, “this (unwelcome blow of fate), is also meant for the best.”
When a person has attained this level of spiritual maturity, what had been intended by G’d as a reminder that he must perfect himself further, will be converted into an act of Mercy rather than an act of Justice and reproof. When looked at allegorically, this is the message of Deut. 8,15 that “G’d makes water come out of a rock in the desert that is as hard as granite.” The word מים is usually a symbol of “life-giving” material, whereas the word צור, symbolizes something rock-hard, unyielding. The manner in which a person is able to accept what must at first glance appear as a harsh decree by G’d determines the extent to which it is converted into a benevolent decree, something that will be recognized as such retroactively by the person concerned. Yaakov was able to accept what appeared as harsh in such a spirit, thereby displaying what Solomon described in Song of Songs as אהבה עזה, a powerful love for G’d. This is why he was now able to settle in the land in which both his forefathers had always remained “strangers,” though they sojourned there many years, Yitzchok during all of his life. Our author understands the word מגור in the verse above as derived from ויגר, “he was afraid,” i.e. as opposed to his father who was never at ease.
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