איוב, פרק ל״ה, פסוק י׳

In times of deep crisis and distress, the human response to the Creator is put to the test. The search for meaning amid suffering naturally rises to the surface, prompting questions about where God is during moments of pain. Yet, a central failure often occurs when people neglect to actively seek out their Maker. Commentators explore this failure from several different angles, reflecting the complex relationship between God and humanity. Some view this as a direct criticism of the wicked, who lack basic awe of God and refuse to acknowledge that He created both them and the people they victimize [רש״י, רמב״ן]. Conversely, this critique might actually be aimed at the oppressed themselves. Instead of crying out to God with a firm belief that He will hold their abusers accountable [אלשיך], they might wrongly blame God for social injustices that are entirely the fault of human beings [ביאור שטיינזלץ]. Another perspective shifts the focus to the silent, righteous person who fails to confront the wicked and demand why they have forgotten their Creator [מצודת דוד]. Offering a completely different lens drawn from nature, there is an observation that even a fragile bird does not complain of being abandoned. God provided it with the instinct to chirp at night to warn its flock of predators, proving that He certainly watches over human beings [מלבי״ם].

The nighttime serves as a significant setting in these events, understood in two primary ways. The primary approach among commentators is to view the night as a time of singing, joy, and praise. According to this thought, God established the night for creation and the stars to sing His praises, rather than as a dark cover for the violence of the wicked [רמב״ן, אבן עזרא]. It is also seen as a time when God introduces the songs of angels to soften harsh judgments and extend mercy to His creations [אלשיך]. Furthermore, engaging in Torah study at night is likened to a protective song that can guard a home from destruction [חומת אנך]. However, some note a tragic failure here as well, pointing out that humanity often misses this opportunity, failing to offer thanks or sing to God during the night [אבן עזרא].

A completely different approach understands the events of the night not as song, but as a time of cutting and pruning, much like trimming a vineyard. In this light, the night becomes the specific time when God cuts down and destroys the wicked, echoing historical moments of divine justice like the plague of the firstborn or the defeat of Sennacherib [רש״י]. Alternatively, this cutting represents the very harm and violence that the wicked inflict upon the oppressed, using the cover of darkness to commit crimes when no one is watching [ביאור שטיינזלץ].