Chapter 2 of Chavakuk is the direct continuation of the first chapter. There, we saw the prophet's prayer and his dispute with the Holy One, Blessed be He: why is Israel delivered into the hands of the Kasdim (Chaldeans), and why do these wicked Babylonians succeed so greatly? Here, the prophet positions himself and waits for an answer, and the Holy One, Blessed be He, answers him: write the vision. We will follow the order of the verses according to the commentary of the Malbim, and also bring the explanations of Rashi and Radak as mentioned in the lesson.
עַל־מִשְׁמַרְתִּי אֶעֱמֹדָה וְאֶתְיַצְּבָה עַל־מָצוֹר וַאֲצַפֶּה לִרְאוֹת מַה־יְדַבֶּר־בִּי וּמָה אָשִׁיב עַל־תּוֹכַחְתִּי׃ - I will stand upon my watch and position myself upon the fortress, and I will watch to see what He will speak with me, and what I will answer regarding my reproof.
Chazal say: Chavakuk drew a circle and stood within it, saying, "I will not move from here until I hear what He will speak with me." I have a question, and the question is: why do You, Hashem, gaze upon and tolerate the success of the wicked? People come to dispute with me; they challenge and raise questions about Hashem's governance and about how I reprove them. They have grievances and question the attribute of divine justice. Therefore: "I will stand upon my watch." He drew a circle and would not budge from it: Master of the Universe, I will not move from here until You give me an answer to the question I asked.
The Malbim explains the term mishmeret ("watch") as in the verse, "and his father kept (shamar) the matter in mind," where keeping means waiting and anticipating. Here too, the prophet watches, waits, and anticipates Hashem's response to his question.
And what is the difference between a "watch" (mishmar) and a "siege" or "fortress" (matzor)? A watch, explains the Malbim, is set up to protect the one being guarded, like the guards who keep watch over the king's palace. A siege is the exact opposite: its purpose is not to protect those inside, but to conquer them. When one wants to conquer a city, one places a siege upon it. The king of the city who wants his city not to fall into enemy hands posts a watch around the city, whereas the purpose of a siege is conquest.
From this, the Malbim explains that in the prophet's prayer in the previous chapter, there were two distinct matters. The first: "And You made man like the fish of the sea" - why does Divine Providence not protect the people of Israel? Are human beings fish of the sea? After all, You appointed them not for death, but for reproof. The second: the dispute over the prosperity of the wicked - why does the way of the wicked prosper? Why do You look on as the wicked swallows one more righteous than he, yet remain silent?
Here, the clauses of the verse run parallel: four phrases, where the continuation of the first is the third, and the continuation of the second is the fourth. "I will stand upon my watch" corresponds to "and I will watch to see what He will speak with me." Regarding his prayer for Israel's salvation, he has no argument or dispute. An argument implies disputing claims and asserting that the other is not justified, but what argument can there be when you know that the people of Israel deserve punishment and have committed evil deeds? Such an argument would be like Moshe Rabbeinu saying, "Why should the nations say: Where is their God? Why did He bring them out with evil intent?" - Master of the Universe, what You are doing may cause a desecration of Hashem's name and grievances against Heaven. But here, I have no basis to argue; we deserve punishment, and I know that we have sinned. Therefore, I can only pray for Israel's distress, standing upon the watch and anticipating what He will speak with me, when the wrath will end and when salvation will arrive.
In contrast, "and position myself upon the fortress" corresponds to "and what I will answer regarding my reproof." Regarding his complaint about the tranquility and success of Babylon, that is indeed an argument: Master of the Universe, why do You govern Your world this way? Why do You look upon traitors, and why do You show me iniquity? Here, he approaches like a combatant rather than a supplicant, like one laying siege to a city seeking to conquer it, desiring to prevail in the debate and receive an answer.
Notice the precise phrasing: it does not say "and what He will answer to my reproof," but rather "and what I will answer." The Malbim explains that these complaints are not his own against Hashem, but rather the complaints of the people. The prophet serves as the conduit through which the nation voices its claims, as it says, "it bears strife and contention," and he seeks to know what to answer them. One could say the prophet is stating: Left to myself, I would not enter into any of this at all, for I believe with complete faith that whatever the Merciful One does is for the good, and I have no grievance. However, people come with complaints against Hashem's governance, and I must answer them; therefore, "and what I will answer regarding my reproof."
There is another nuance: regarding the watch it says "I will stand" (e'emodah), while regarding the fortress it says "I will position myself" (etyatzevah). The Malbim has already explained in several places that to "stand" (la'amod) is simply the opposite of sitting, merely rising from a seated position, whereas to "position oneself" (lehityatzev) means to stand firmly and resolutely. As in the verse, "And behold, my sheaf arose and also stood upright (nitzavah)" - it arose from lying down, and nitzavah means it stood firm in its place. Therefore, regarding the fortress and siege, whose essence is conquest and demands strength and firmness, it says "I will position myself" (etyatzevah), whereas regarding waiting for Hashem's answer in prayer, "I will stand" (e'emodah) suffices.
וַיַּעֲנֵנִי יְהֹוָה וַיֹּאמֶר כְּתֹב חָזוֹן וּבָאֵר עַל־הַלֻּחוֹת לְמַעַן יָרוּץ קוֹרֵא בוֹ׃ - And Hashem answered me and said: Write the vision, and make it plain upon tablets, so that the reader may run with it.
The Holy One, blessed be He, says to him: You see Babylon prospering, and this raises a difficulty for you as to why the wicked succeed - write a vision. And in this vision, announce that their ultimate end is destruction and doom. Yet He does not reveal the timing to him. The Malbim follows Rashi's approach here, that the Holy One, blessed be He, did not tell him when this would occur, but rather that another prophet would arise for this, namely Yirmiyahu, who would speak of Babylon's downfall. Radak, by contrast, maintains that He did indeed hint at the date to him.
And what is the difference between writing upon tablets and writing in a book? A scroll or book is not handled by everyone, whereas tablets are accessible to all, much like a notice posted on a public billboard so that everyone sees what the prophet says. Furthermore: "and make it plain" - write it in a clear, lucid manner, not in difficult or obscure language, but rather "so that the reader may run with it," meaning that anyone who reads it will immediately grasp the message, for the entire purpose is that the matter be publicized and understood.
Radak explains that the Holy One, blessed be He, said to him: You wonder at the tranquility of the wicked - know that this tranquility will not endure. The wicked person boasts against Hashem, speaking with pride and contempt, and his end will bear this out. And indeed, so it was, as recounted in the Book of Daniel. Nevuchadnetzar believed that everything came about through the power of his gods and his own might, giving no credit to God. First, Hashem showed him a dream that his wise men, sorcerers, and idolaters could not interpret, and only Daniel, to whom Hashem revealed it, solved it in the name of God. At that point he received a clear message from Heaven, retracted his misguided thinking, and believed in Hashem. So too in the incident of Chananyah, Mishael, and Azaryah, after which he acknowledged and proclaimed: "How great are His signs, and how mighty are His wonders! His kingdom is an everlasting kingdom." Yet later, while walking in his palace, he grew arrogant and declared, "Is this not Babylon the great that I have built by the might of my power?" Whereupon the Holy One, blessed be He, cast him out to live for twelve months like a beast of the field, retribution for the wickedness he had inflicted upon Israel.
And if one asks why he was not destroyed entirely? Because there had already been a divine promise that he, his son, and his grandson would reign. This came about as a reward for the letter he had sent to Chizkiyahu: when he served as scribe, he gave precedence to the name of Heaven over the king's honor and ran three paces to correct it, and in return the Holy One, blessed be He, granted him three generations of kingship. Therefore, the ultimate destruction fell not upon him, but upon his grandson, Belshatzar. And he, too, corrupted his ways like his grandfather: he grew haughty and said, "I am the great king Belshatzar, and the Holy One, blessed be He, will never redeem His people Israel," and he brought out the sacred vessels of the Beit HaMikdash and drank from them in contempt of Israel's plight. And what is written there? "On that very night Belshatzar the Chaldean king was slain" - that very night he lost his kingdom. A hand emerged from Heaven and wrote upon his palace wall: "Mene, Mene, Tekel, Ufarsin" - your kingdom has been numbered and found wanting, and your kingdom has been divided, meaning torn apart. The Chaldeans were slain, Babylon was conquered by Cyrus and Darius, the Jews who were there were saved, and Cyrus issued a decree permitting them to return to their land and rebuild the Beit HaMikdash.
If so, do questions still remain as to why the wicked prosper? Look at the final outcome of the wicked: ruin and destruction. And what is the ultimate destiny of the righteous? Redemption, ascending to the Land, and the rebuilding of the Beit HaMikdash. Do not judge from a short-sighted perspective. In the end, Hashem bestows good upon the righteous and exacts retribution from the wicked. This was the answer Hashem provided as an example to help him comprehend divine judgment; from this he could also understand the other decrees that currently seem harsh, for with patience it becomes clear that whatever the Merciful One does, He does for the good.
כִּי עוֹד חָזוֹן לַמּוֹעֵד וְיָפֵחַ לַקֵּץ וְלֹא יְכַזֵּב אִם־יִתְמַהְמָהּ חַכֵּה־לוֹ כִּי־בֹא יָבֹא לֹא יְאַחֵר׃ - For the vision is yet for an appointed time; it speaks of the end and does not lie. Though it tarry, wait for it, for it will surely come, it will not delay.
In the view of Radak, the Holy One, blessed be He, did indeed tell him when the end would be, but conveyed it as a veiled hint. "A vision for an appointed time" - write the vision for the time destined to arrive. The words are obscure now, but their meaning will gradually unfold. And what is the purpose of this? That the matter remain concealed for now, and when the vision comes to pass, it will be understood. That is, if you attempt to decipher it now you will not succeed, but when the event occurs, all will see that it was written in advance, and everyone will recognize that this was foreseen from the start. Therefore he was commanded to write it upon tablets, where the engraving is permanent and enduring, so that it may be read when the time arrives.
Rashi explains: "For the vision is yet for an appointed time" - a prophet is destined to arise at the end of years to whom the vision will be revealed as to when Babylon's downfall and Israel's redemption will occur. And he "speaks of the end and does not lie." The word "yafe'ach" denotes speech, for speech is produced by breath issuing from the mouth, like a puff of breath, as in "and all their host by the breath (ru'ach) of His mouth." And who is that prophet? Yirmiyahu, who spoke with absolute clarity: "When seventy years are completed for Babylon" - when seventy years pass for the desolation of Babylon, redemption will arrive. The difficulty was that both Belshatzar and Achashverosh miscalculated, because they did not know from when those seventy years began. In any case, there the matter was stated far more explicitly, whereas here to Chavakuk the words remain concealed, with no mention of specific years.
"And does not lie" - the end of which that prophet will speak is an appointed time that will surely arrive and not deceive, related to the concept of a "nachal achzav", a deceitful stream that flows and then dries up. "Though it tarry, wait for it" - even if you see that the exile is dragging on, wait for it, "for it will surely come, it will not delay," meaning it will not exceed the designated seventy years. Rashi cites another interpretation as well: that "wait for him, for he will surely come, he will not delay" refers to the prophet who will announce the end, namely Yirmiyahu, rather than to the end itself: this prophet will come without delay and deliver the prophecy to you.
Rashi also cites Targum Yonatan: "The prophecy is written and explained in the Book of the Torah." That is, "write and make it plain upon tablets" - the matter is already written and explained in the Torah itself. And where? In the verse, "Then shall the land appease its Sabbaths, all the days of its desolation." Chazal teach: Israel neglected seventy Shemittah cycles, and corresponding to them they were exiled for seventy years. The Torah itself states that retribution will be measure for measure: corresponding to each Shemittah that was desecrated and worked, one year of exile. You ask when the end will be? It is already written in the Book, the Book of the Torah. Radak calculates the full breakdown there - without delving into all the details here, as discussed previously - showing that during the reigns of the wicked kings, Torah and mitzvot were not observed, including Shemittah. When the years of their reigns are tallied, they equal seventy neglected years of Shemittah and Yovel, and corresponding to them were seventy years of exile, so that the land would appease its Sabbaths.
The Malbim explains "For the vision is yet for the appointed time": Know that concerning the appointed time, a vision is yet to come. Yirmiyahu will come and speak openly about the seventy years, whereas now this matter will not be revealed to you. Furthermore, He informs him that the downfall of Babylon is not the final End (Keitz), but merely a remembrance (pekidah), and not the "End of Wonders" (Keitz HaPela'ot). The Malbim maintains a clear approach that has been explained in other places: the Second Temple era was a trial period, a kind of test run. Had the Second Temple succeeded, the complete Redemption would have arrived. However, we failed this test; Israel relapsed into wrongdoing, proving they were not yet worthy of redemption, and consequently went into the exile in which we remain to this day. The Keitz we await is the absolute End, the Keitz HaPela'ot mentioned in Daniel. Here, during the First Temple period, the prophet speaks of redemption from the seventy-year exile - regarding the Second Temple. Therefore, he tells them: What I speak with you about now concerning an end is merely a remembrance; Hashem will remember you and redeem you with a temporary redemption, but the ultimate Keitz will only be at the end of the six thousand years, and even for that, no specific time is designated.
Based on this, the Malbim notes with precision: "For the vision is yet for the appointed time" - the appointed time (mo'ed) will prove deceptive, for the temporary redemption of the Second Temple was a disappointing redemption (ge'ulah achzav); we thought we had been redeemed, but after 420 years we were exiled again, which is the root of the word achzavah (disappointment). But "it speaks of the end, and shall not lie" - the Keitz, which is the End of Wonders, will not disappoint or deceive, since when the complete Redemption arrives, it will not be followed by exile. And who will speak of it? Daniel. He will breathe forth the Keitz that will not prove false, an End of eternal salvation.
About this, the verse continues: "Though it tarry, wait for it; because it will surely come, it will not delay." And who knows better than us how much it has tarried? For our prophet spoke over two thousand years ago, and two thousand years of exile have already passed over us. Here, there seems to be an apparent paradox: if it tarries, then it is late! How can Scripture say, "Though it tarry," and immediately follow with, "it will not delay"? The Malbim explains: the final Redemption has two potential timings - be'itah (in its time) and achishenah (I will hasten it). If Israel is deserving, achishenah; if they are not deserving, be'itah, and the redemption will arrive at its set time, which is the time when Mashiach must inevitably come. There is no possibility that the Jewish people will not be redeemed; even if He must appoint over them a king as harsh as Haman, they will ultimately be redeemed.
Therefore: if they do not merit achishenah, it tarries, since we anticipated achishenah and it continues to tarry. Yet "it will not delay," because the biblical term for delay (le'acher) always refers to a fixed, designated time. If we made an appointment for nine o'clock and you arrived at nine-ten, you are late (icharta), because there was a fixed time. Regarding achishenah, there is no fixed date, so it cannot be called a delay, but rather a tarrying (hitmahmehut). However, be'itah is an appointed, fixed time, and at that exact moment that was established - not a second later - He will come and redeem you with an eternal redemption.
הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ - Behold, his soul is puffed up, it is not upright in him; but the righteous shall live by his faith.
According to Rashi, the verse speaks of Nevuchadnetzar. "Uflah" is an expression of insolence and audacity, like "vaya'apilu" (and they presumed), and like "ofel uvachan", which are towering fortresses. His soul is constantly in wrath and lust, longing to swallow everything, never satisfied with anything. "His soul is not upright in him" - when a person's soul is upright, he is calm and his spirit is settled, but for this wicked man, nothing is right in his eyes; everything he has is worthless to him, and he constantly strives for more, to conquer and consume. Therefore, catastrophe will befall him. In contrast, "the righteous shall live by his faith" refers to King Yechanyah (Yehoyachin), whose righteousness stood by him. For when Nevuchadnetzar disappeared for twelve months, his son Evil-merodach rose to reign, but later realized this had been foolishness, since his father returned and punished him for usurping the throne. Therefore, when Nevuchadnetzar died, Evil-merodach took no chances: he shook him from his grave and dragged his bones to ensure this man would never rise again. Through this, the verse was fulfilled in him: "But you are cast out of your grave like an abominable branch." And on that very day, Evil-merodach lifted up the head of Yehoyachin and set his throne above the thrones of the other kings. Thus, the righteous shall live by his faith, while the wicked falls without rising.
The Radak explains: One whose soul is not upright in him lacks faith in Hashem, blessed be He, and therefore possesses haughtiness, pride, and arrogance, fearing no harm because he is entirely confident in himself. In contrast, one who believes and trusts in Hashem embodies the verse "Happy is the man that fears always," for he knows not what a day may bring, and he remains constantly in awe of Heaven. The arrogant person, on the other hand, operates on the assumption of "trust me, it will be fine," fears nothing, and considers no one else. This was the disposition of Nevuchadnetzar and of his son Belshatzar, who exalted themselves against Hashem, claiming that their god had brought them success, that they had conquered kingdoms, and that the people of Israel would never be redeemed. In contrast, the righteous person, whose soul is humble, "shall live by his faith" and will be saved from the evil destined to strike the wicked. These were the Jews exiled to Babylon with Tzidkiyahu, who humbled themselves in exile, ceased their former idolatry, and believed in Hashem; therefore, when Babylon fell, they were spared from the Persian sword and emerged from the Babylonian exile.
The Malbim does not interpret the verse regarding Nevuchadnetzar and Belshatzar at all, but rather as a direct continuation of the matter of the Keitz. "Behold, his soul is puffed up, it is not upright in him" - one whose soul is not upright proceeds to force the End (dochek et hakeitz). He presumes and ascends by force to bring about the redemption, as in "and they presumed to go up (vaya'apilu) to the hilltop," and like those Israelites in Egypt who calculated the End and left too early, only to be struck down. One who tries to ascend prematurely and climb to heights beyond his powers and understanding shows that his soul is not upright within him, and he is bound to fail. This is what Daniel refers to: "Also the children of the violent among your people shall lift themselves up to establish the vision; but they shall stumble." How many false prophets, the Malbim notes, caused immense tragedy by designating dates for the Keitz and taking actions to precipitate it, only to fail in the end. And what devastating turmoil Shabbetai Tzvi brought upon us, presenting himself as the Messiah with multitudes following him, only to apostatize and convert to Islam, leading many astray from the faith in his wake.
A story is told from several centuries ago of a prominent figure who arose and declared that the Keitz would arrive that very year, that everyone would ascend to Jerusalem, and who therefore advised people to liquidate their businesses and begin preparing. When this was related to another great sage, he asked that it be announced in his name: Mashiach will not come this year. People asked him: "And if Mashiach does come, what will the Rav do?" He replied to them: "If the End truly comes, who will remember what foolishness I spoke? But if the End does not come, do you realize how many people have already sold their businesses and are sitting on packed bags because of that scholar who misled them? How many of them will lose their faith when they see that they were promised he would come, yet he did not, and despair of redemption? Therefore, it is far better that I say Mashiach will not come this year; when he does not come, they will remember that I predicted this, remain steadfast in their faith, and continue waiting for him."
And this is what the verse means: "Behold, his soul is puffed up, it is not upright in him" - one who attempts to forecast the time of redemption shows that his soul is not upright. "But the righteous shall live by his faith" - the righteous person whose soul is upright does not presume to calculate ends or imagine the proper time for redemption; rather, he lives by his faith, believing that Hashem has His appointed day, resting in Hashem and waiting patiently for Him, yearning and waiting for the true Redemption without attempting to predict it or force it prematurely.
Incidentally, this is one of the verses that many people like to distort. There are verses that those distant from mitzvot take and twist according to their own warped views, whenever it is convenient for them to use them as they please. Here it is written, "The righteous shall live by his faith," yet you hear them misquote it as "Every man (ish) shall live by his faith" - meaning, this one believes in soccer, you believe in the Master of the Universe, and to each his own faith! This is an absolute distortion. The verse does not say "a man" (ish), but "the righteous" (tzaddik): one who is righteous and serves Hashem will live by the power of his faith. But one who believes in vanity and falsehood, shall he live? Where did you get that from? You can invent a new Torah for yourself, but do not touch My anointed ones and do not distort the words of the Prophets. One who believes in futility will perish in this world and the Next; even in his lifetime he is called dead, and all the more so has no eternal life. The righteous, however, shall live by his faith, both in this world and in the World to Come.
And there are several other verses like this. Back in the day, when people spoke about Soviet Jewry trapped behind the Iron Curtain, they adopted the slogan "Let My people go" using the scissors method: they stopped right there. But continue the verse - "that they may serve Me." No, that part was omitted. "Let My people go" - and what will they do afterward? Pursue nonsense and vanity. Likewise, "O house of Jacob, come, and let us walk" - and the continuation? They cut it off. From this they coined the name of the Bilu movement, and everyone merely seeks entertainment, whereas the verse actually says, "O house of Jacob, come, and let us walk in the light of Hashem" - and "in the light of Hashem" was snipped away. Similarly, "For in the image of God made He man" - they took just one word: B'Tselem. Where is God? "The name of God is not mentioned on his lips." They have a theory, and do not confuse them with facts. In their eyes, the Palestinian is created in the divine image - and one might agree, provided you start from the premise that a Jew is also created in the divine image, that they at least give us the same credit they give to someone who came here solely to blow himself up. But even that is absent. In this way, people cut, trim, and shave wherever they please, explaining everything according to a warped perspective, and based on this they decreed for us: "A person shall live by his own faith."
וְאַף כִּי־הַיַּיִן בֹּגֵד גֶּבֶר יָהִיר וְלֹא יִנְוֶה אֲשֶׁר הִרְחִיב כִּשְׁאוֹל נַפְשׁוֹ וְהוּא כַמָּוֶת וְלֹא יִשְׂבָּע וַיֶּאֱסֹף אֵלָיו כָּל־הַגּוֹיִם וַיִּקְבֹּץ אֵלָיו כָּל־הָעַמִּים׃ - Yea, moreover, wine is treacherous, a haughty man who shall not abide; who has broadened his desire like Sheol, and he is like death and cannot be satisfied, and he gathers unto himself all nations, and assembles unto himself all peoples.
"Wine is treacherous" - the Radak explains that this does not mean the wine itself is treacherous, but that one who drinks wine becomes treacherous, just as in the verse, "Wine is a mocker, strong drink is riotous," where wine itself is not a mocker, but rather the drinker of wine becomes a mocker.
And what does the verse come to teach? That the wicked will ultimately receive his retribution, whether sooner or later. And if this applies to anyone who drinks wine, all the more so to Nebuchadnezzar, one of whose defining traits was heavy wine drinking. It was said of him, "He drank wine before a thousand," meaning he drank as much wine as a thousand people: however much a thousand would drink, he would match them. Not merely a drinker, but a superhuman drinker. As a result, his actions were impulsive, without contemplating what he was doing, slaughtering without pity and betraying those who were at peace with him. This is "wine is treacherous" - that the wine drinker betrays his friends.
And not only this, but he is also "a haughty man," arrogant and boastful. Even so, there is no need to worry, for "he shall not abide" - he will not remain in his royal dwelling (naveh) for long; seventy years, and his kingdom will come to an end. The Radak cites another explanation: "he shall not abide" means he will not remain in his abode, but will instead be driven into the desert and forests like a beast of the field, just as indeed happened to him for twelve months.
"Who has broadened his desire like Sheol" - along the lines of the verse, "Sheol has enlarged her desire." Sheol and death, which receive the dead, are never satisfied, as it is said, "There are three things that are never satisfied," and "Sheol is never satisfied." This is why people say that in Gehinnom there is room for everyone: it is not like a prison where they turn people away due to overcrowding; rather, Sheol has endless space. And so was he: he broadened his desire like Sheol, "and he is like death and cannot be satisfied." "And he gathers unto himself all nations, and assembles unto himself all peoples" - this reflects his lust and thirst for dominion, seeking to govern and dominate everything.
The prophet stands upon his watch like one praying and awaiting salvation, stationing himself upon the fortress like one debating and contending over the question of the prosperity of the wicked; and his question is not merely his own, but the question of the people, whom he must answer. Hashem's response is, "Write the vision, and make it plain upon tables" - publicize far and wide that the end of Babylon is destruction, though He did not reveal the exact timing to him. For that, Yirmiyahu would arise to speak of seventy years, and Daniel would speak of the ultimate end that will not deceive. The appointed time of the Second Temple was merely a visitation (pekidah) and destined to disappoint, but the wondrous final end will not deceive; and even if it delays beyond the timeline of "I will hasten it," it will not tarry past the designated time of "in its time." Hence the warning: "Behold, his soul is puffed up, it is not upright in him" - one who dares to force the end and calculate the end times does not possess an upright soul and is destined to stumble, whereas "the righteous shall live by his faith," waiting with simplicity and complete faith. In contrast to him stands the wicked one, the drunkard and haughty man who broadened his desire like Sheol and is never satisfied; his end is that he will not abide, and his downfall teaches that one must not judge the conduct of Hashem with shortsightedness, for all that the Merciful One does, He does for the good.