הַ֨פְכְּכֶ֔ם אִם־כְּחֹ֥מֶר הַיֹּצֵ֖ר יֵֽחָשֵׁ֑ב כִּֽי־יֹאמַ֨ר מַעֲשֶׂ֤ה לְעֹשֵׂ֙הוּ֙ לֹ֣א עָשָׂ֔נִי וְיֵ֛צֶר אָמַ֥ר לְיוֹצְר֖וֹ לֹ֥א הֵבִֽין׃
די פֿאַרקערטקײט אײַערע! צי איז דער טעפּער װי לײם גערעכנט, אַז דאָס װערק זאָל זאָגן אױף זײַן מײַנסטער: ער האָט מיך ניט געמאַכט? און דער באַשאַף זאָל זאָגן אױף זײַן באַשעפֿער: ער פֿאַרשטײט ניט?
Rashi
Shall your perversion be regarded like the potter’s clay (Heb. הָפְכְּכֶם) Your perversions. Do you know this, that it is like the potter’s clay? Just as the clay cannot say of its maker, “He did not make me,” so you cannot say that I do not understand your deeds.
Ibn Ezra
הפככם You are going from the truth.25A. V., Your turning of things upside down.
Rashi
Shall...like the potter’s clay, etc. This is an expression of a question, but there are questions to be answered in the affirmative.
Rashi
of him who made it (לְעֹשֵׂהוּ, lit. to him who made it.) Like עַל עֹשֵׂהוּ. Comp. (Ex. 14:3) “And Pharaoh shall say of the children of Israel (וְלִבְנֵי יִשְׂרָאֵל).” (Jud. 9:54) “Lest they say of me (לִי), ‘A woman killed him.’”
Rashi
and the impulse say concerning the One Who formed it, “He does not understand”? Did he say concerning the One Who formed it, “He does not understand what is in my impulse”? Did He not build the hidden recesses, the inner chambers, and the thoughts?