The Mishnah concludes the topic of blessings over natural phenomena by saying that on rain one says, “Blessed is Hashem our G-d, king of the Universe, who is good and does good”. This blessing also introduces a new topic because it is the one that a person says on good news. The Mishnah also says that on bad news one says, “Blessed is Hashem our G-d, king of the Universe, the true judge”.
There is a technical wrinkle in the blessing, “who is good and does good”, in that it should only be said on something which brings not only personal benefit but benefit to another as well. Therefore the Bartenura remarks if one is not engaged in farming the proper declaration is, “We thank you, Hashem our G-d for each and every drop that comes down for us, etc.” In a case where he is the only person who owns land then it is appropriate to say the blessing thanking G-d that he has seen this occasion. Another example is if a person is enjoying a meal with a friend in which wine is served and unexpectedly a better bottle of wine is brought to the table it would be appropriate to make the blessing, “who is good and does good”.
The connection between rain and good news is based on a verse in Proverbs (25:25), “As cold water is to a tired soul, so is good news from a distant land”. The Malbim explains that the effect of cold water, brought from a distant place, to a weary soul, thirsty for water in a place without water; is like a person who has no knowledge about member of his family or close friend, who is in a distant land, and is anxious to hear what is happening to his dear one. He then receives good news about him and comes to life. Because of this verse the same blessing is said both on rain and on good news.
Later on the mishnah (Brachos 9:5) explains: A person is obligated make a blessing on bad news just as he makes a blessing on good news, as it says, “ you shall love the Hashem your G-d, with all your heart, all your soul, and with all that is much in you (מאדך)”, (Deut. 6:5). “With all your heart” – with your two inclinations, with the inclination towards good and the inclination towards evil. “With all your soul” – even if He takes your soul. “With all that is much in you” – with all your money or alternatively - with each and every quality (מדה) that He evaluates (מודד) you, thank (מודה) him very much (במאד מאד).
The basic idea is that Hakadosh Baruch Hu only does good things to good people. Our sages of blessed memory give a number of reasons why the righteous suffer. The most common is because they did something wrong and for that reason retributions have come upon them. The form that the suffering assumes beckons a person to recognize their errors and make the appropriate rectifications. In addition the suffering itself cleanses them.
A second reason is that the person has been deficient when it comes to learning Torah. As a result hardships come to coax them to evaluate their priorities in the light of religion. A verse that is quoted is, “Fortunate is the man whom You, Kah, chastise, and from Your Torah You teach him,” (Psalm 94:12). A reason that is given for suffering, which seems pointless, is that G-d afflicts people so as to give them a greater recompense in the world to come. It has some logic to it as it is an extension of the idea that through pain one is purified. It remains difficult, but nevertheless is a consolation. Another reason is that the righteous are the victims of the sins of others, and through their suffering the perpetrators recognize their wrongs and repent. This is called the suffering of the messiah.
It comes out that contained within the bad news is something good. Often we can find it if we search for it. Therefore we bless and trust the holy One blessed be He for being a true judge of the situation. In the deepest sense all of the gifts which come from above are for our benefit. Just the same a person should rejoice more from the revealed good then the concealed good.
לע"נ הסבא אהרן בן יוסף ז"ל נלב"ע כז טבת תשכ"ו
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