We all go through difficult situations in life and we are aware that everything is from Hashem. To ask our Creator, “Why me?!”, “Why are You sending me these hardships?!” or “What did I do to deserve this?!”; does not make one a denier of Hashem. On the contrary, one who asks such questions means that he acknowledges that this world has a CEO running it and we would like to understand G-d’s intervention in his life. What’s more, the Gemara cites the verse, “Iyov speaks without thought, his words lack deliberation.”
So, we learn that asking questions out of pain is not a transgression. Now that Rava has given validity to what we say, let us ask a basic question: why must there be suffering? Yitzchak Avinu asked that man should endure suffering
(ט) יִצְחָק תָּבַע יִסּוּרִין...
Yitzchak Avinu asked that man should endure suffering
יִסּוּרִין מְמָרְקִין כׇּל עֲוֹנוֹתָיו שֶׁל אָדָם.
Suffering cleanses a person’s transgressions, purifying him for a more sublime existence.
There is an assumption that every normal person transgresses occasionally:
(כ) כִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶחֱטָֽא׃
(א) אֵין לְךָ אָדָם בְּלֹא יִסּוּרִים.
There is no man who goes through life without afflictions!
Now we understand the following Gemara:
וְאֵין יִסּוּרִין בְּלֹא עָוֹן.
There is no suffering without iniquity.
Meaning, if a person had not committed a transgression, he wouldn’t have received any suffering. Certainly, he would still receive tests or challenges:
(כו) נמצינו למדים, כי עיקר מציאות האדם בעולם הזה הוא רק לקיים מצוות ולעבוד ולעמוד בנסיון
(26) To summarize what we have learned, the primary [purpose] of man's existence in this world is solely to fulfill the commandments, serve [G-d] and stand up to trials.
Suffering is not necessarily a נִסָּיוֹן, test. Thus, we find anything that causes physical discomfort, emotional pain or mental anguish is considered suffering (See This Too Is For The Best by Rabbi Yerachmiel Moskoff, pages 38 - 40). However, this does not necessarily mean that יִסּוּרִים, afflictions, points to one’s transgressions:
בִּזְמַן שֶׁהַצַּדִּיקִים בַּדּוֹר — צַדִּיקִים נִתְפָּסִים עַל הַדּוֹר, אֵין צַדִּיקִים בַּדּוֹר — תִּינוֹקוֹת שֶׁל בֵּית רַבָּן נִתְפָּסִים עַל הַדּוֹר.
At a time when there are righteous people in the generation, the righteous are seized, i.e., they die or suffer, for the sins of the generation. If there are no righteous people in the generation, school children, who are also without sin, are seized for the sins of the generation.
Yet, this remains the rule. Suffering is an atonement for sin. Nevertheless, we are taught that even a righteous person might suffer for his father’s sins.
אָמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם! מִפְּנֵי מָה יֵשׁ צַדִּיק וְטוֹב לוֹ, וְיֵשׁ צַדִּיק וְרַע לוֹ, יֵשׁ רָשָׁע וְטוֹב לוֹ, וְיֵשׁ רָשָׁע וְרַע לוֹ? אָמַר לוֹ: מֹשֶׁה, צַדִּיק וְטוֹב לוֹ — צַדִּיק בֶּן צַדִּיק. צַדִּיק וְרַע לוֹ — צַדִּיק בֶּן רָשָׁע. רָשָׁע וְטוֹב לוֹ — רָשָׁע בֶּן צַדִּיק. רָשָׁע וְרַע לוֹ — רָשָׁע בֶּן רָשָׁע.
Moses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer?
God said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.
Hashem gives the wicked person his reward in this world for his few merits so that he will receive his full punishment in the World to Come.
(1) ומשלם לשנאיו אל פניו AND HE REPAYETH THEM THAT HATE HIM TO THEIR FACE [IN ORDER TO MAKE THEM PERISH] — i.e. during their lifetime (cf. Rashi on Genesis 11:28 s. v. על פני) he repayeth them their good recompense, in order to banish them from the future world (cf. Onkelos).
So, the “easy street” life of a wicked person is not something to be envious of at all and the difficult life of a righteous person is a sign of his elevated status in the “eyes” of Hashem. At this point, let us discuss whether suffering comes from Hashem’s מִדַּת הָרַחֲמִים, attribute of mercy or מִדַּת הַדִּין, attribute of justice.
כָּךְ הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לָהֶם לְיִשְׂרָאֵל בָּנַי בָּרָאתִי יֵצֶר הָרָע...
So too the Holy One, Blessed be He, said to Israel: My children, I created an evil inclination, which is the wound,
אָמַר רֵישׁ לָקִישׁ הוּא שָׂטָן הוּא יֵצֶר הָרָע הוּא מַלְאַךְ הַמָּוֶת הוּא שָׂטָן
Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, that is, they are three aspects of the same essence. He is the Satan who seduces people and then accuses them,
It was taught in a baraita with regard to the methods of the Satan: He descends to this world and misleads a person into sinning. He then ascends to Heaven, levels accusations against that very sinner, and inflames God’s anger against him. He then receives permission to act and takes away the sinner’s soul as punishment.
Simply put, the prosecutor is the one who brings the sin of a person before Hashem and demands that he gets punished for his actions. If his transgressions outweigh his merits, then Hashem allows Satan’s prosecution to go into effect. Of course, other factors go into a person’s Heavenly court case which is beyond the scope of this article. Thus, it seems clear that יִסּוּרִים, afflictions, are the result of מִדַּת הַדִּין, [Hashem’s] attribute of justice. This sense of justice brings about atonement and purification.
Nonetheless, let us not think about suffering as merely a cleansing process. Rav Chayim of Volozhin says that the purpose of a Heavenly punishment is not to take revenge for wrongdoing. Rather, it helps instruct the sinner by exposing the sin he committed. It helps him more easily to determine which misdeeds he has committed that made it suitable for him to receive this punishment and this makes it easier for him to correct himself. He can contemplate why a particular form of suffering came upon him, analyze the situation and hopefully realize the connection between the punishment and the earlier sin and thus come back to G-d [See Healing Anger by Rabbi Dr. Yitzchak Benarrosh, page 253 (Adir Press)].
Therefore, we have come to realize that יִסּוּרִים, afflictions, are an aid in correctional behavior, plus an atonement. But they are still produced by מִדַּת הַדִּין, [Hashem’s] attribute of justice. Is there any way to merit being dealt with by Hashem’s מִדַּת הָרַחֲמִים, attribute of mercy instead?
רָבָא אָמַר: כׇּל הַמַּעֲבִיר עַל מִדּוֹתָיו — מַעֲבִירִין לוֹ עַל כׇּל פְּשָׁעָיו.
Rava understood this verse differently and said: With regard to whoever forgoes his reckonings with others for injustices done to him, the heavenly court in turn forgoes punishment for all his sins.
When one does not calculate the exact measure of retribution that his attacker deserves; rather he tolerantly drops the entire matter and goes on his way (See ArtScroll Rosh Hashanah 17a, footnote 37), Hashem’s Attribute of Justice relinquishes its right to exact punishment for his transgressions as well (Ibid., footnote 38).
כׇּל הַמְרַחֵם עַל הַבְּרִיּוֹת — מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם.
Anyone who has compassion for God’s creatures will receive compassion from Heaven.
תָּנוּ רַבָּנַן: הַדָּן חֲבֵירוֹ לְכַף זְכוּת — דָּנִין אוֹתוֹ לִזְכוּת.
The Sages taught in a baraita: One who judges another favorably is himself judged favorably.
Thus, we now know that these forms of conduct earn us the right to be governed by Hashem’s מִדַּת הָרַחֲמִים, attribute of mercy instead of the מִדַּת הַדִּין, attribute of justice. The Medrash told us that suffering is an inevitable part of life. Therefore, what’s the “best type” of suffering to endure?
(כ) הַשְׁלִישִׁית - שֶׁיַּחְשֹׁב עַל עֲוֹנֹתָיו תָּמִיד וְיִרְצֶה בְּטָהֳרָה וְתוֹכַחַת וְיִסּוּרִים, וְיֹאמַר, מַה הֵם הַיִּסּוּרִין הַיּוֹתֵר טוֹבִים שֶׁבָּעוֹלָם שֶׁלֹּא יַטְרִידוּנִי מֵעֲבוֹדַת יקוק, אֵין חָבִיב בְּכֻלָּם מֵאֵלּוּ שֶׁיְּחָרְפוּהוּ וִיבַזֻּהוּ וִיגַדְּפֻהוּ, שֶׁהֲרֵי לֹא יִמְנְעוּ מִמֶּנּוּ כֹּחוֹ וְאֹנוֹ בָּחֳלָאִים, וְלֹא יִמְנְעוּ אֲכִילָתוֹ וּמַלְבּוּשׁוֹ.
(20) The third: That he constantly think about his iniquities and desire purification, upbraiding and afflictions. And he [should] say, "What are the best afflictions in the world, which will not disturb me from the service of God?" There is nothing more beloved in all of them than that they should curse him, and disgrace him and condemn him. As behold, they do not prevent him from his strength and vitality with sicknesses; and they do not prevent his eating and his clothing.
This may be why when we conclude our tefillah with אלקי נצור we request from Hashem this form of יִסּוּרִים, afflictions, in the words let my soul be silent to those who curse me and let my soul be like dust to everyone.
Is there any other “benefit” to suffering? The answer is a resounding yes!
גְּדוֹלָה תוֹרָה יוֹתֵר מִן הַכְּהֻנָּה וּמִן הַמַּלְכוּת, שֶׁהַמַּלְכוּת נִקְנֵית בִּשְׁלֹשִׁים מַעֲלוֹת, וְהַכְּהֻנָּה בְּעֶשְׂרִים וְאַרְבַּע, וְהַתּוֹרָה נִקְנֵית בְּאַרְבָּעִים וּשְׁמֹנָה דְבָרִים... וּבְקַבָּלַת הַיִּסּוּרִין
Greater is learning Torah than the priesthood and than royalty, for royalty is acquired by thirty stages, and the priesthood by twenty-four, but the Torah by forty-eight things... By acceptance of suffering. [Learning of Torah is also acquired by one]
וְאָמַר רַבִּי יוֹחָנָן בַּתְּחִלָּה הָיָה מֹשֶׁה לָמֵד תּוֹרָה וּמְשַׁכְּחָה עַד שֶׁנִּיתְּנָה לוֹ בְּמַתָּנָה.
And Rabbi Yoḥanan said: Initially, Moses would study Torah and forget it, until it was given to him as a gift.
אמר רבי יוחנן כל אותן ארבעים יום שעשה משה בהר היה למד תורה ומשכחה ובסוף נתנה לו במתנה
The entire forty days that Moshe stood upon Har Sinai, would study Torah and forget it, until it was given to him as a gift.
Can we even begin to comprehend the mental anguish that Moshe Rabbeinu must have been going through?! We all study material and sometimes forget it. To study material day after day and then forget it, we cause us to have a mental breakdown!
אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ: כׇּל הָעוֹסֵק בַּתּוֹרָה — יִסּוּרִין בְּדֵילִין הֵימֶנּוּ.
Regarding this unclear verse, Rabbi Shimon ben Lakish said: If one engages in Torah study, suffering stays away from him.
It seems that once has accepted the יִסּוּרִים, afflictions, as the price for Torah, the pain leaves him.
אָמַר רָבָא, וְאִיתֵּימָא רַב חִסְדָּא: אִם רוֹאֶה אָדָם שֶׁיִּסּוּרִין בָּאִין עָלָיו — יְפַשְׁפֵּשׁ בְּמַעֲשָׂיו, שֶׁנֶּאֱמַר: ״נַחְפְּשָׂה דְרָכֵינוּ וְנַחְקֹרָה וְנָשׁוּבָה עַד ה׳״. פִּשְׁפֵּשׁ וְלֹא מָצָא — יִתְלֶה בְּבִטּוּל תּוֹרָה, שֶׁנֶּאֱמַר: ״אַשְׁרֵי הַגֶּבֶר אֲשֶׁר תְּיַסְּרֶנּוּ יָּהּ וּמִתּוֹרָתְךָ תְלַמְּדֶנּוּ״.
Previously, the Gemara discussed suffering that results from one’s transgressions. The Gemara shifts the focus and discusses suffering that does not result from one’s transgressions and the suffering of the righteous. Rava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions.
Generally, suffering comes about as punishment for one’s transgressions, as was said earlier.
פִּשְׁפֵּשׁ וְלֹא מָצָא — יִתְלֶה בְּבִטּוּל תּוֹרָה.
If he examined his ways and found no transgression for which that suffering is appropriate, he may attribute his suffering to dereliction in the study of Torah.
This brings us back to the point that suffering is a form of instruction. In this case, יִסּוּרִים, afflictions, are arousing the person to increase his Torah study.
(א) אַשְׁרָיו לְאָדָם שֶׁיִּסּוּרִים בָּאִים עָלָיו מִן הַתּוֹרָה.
Fortunate is the man for whom the Torah is the source of his affliction
(92) Were not Your teaching my delight I would have perished in my affliction.
So far, we have discovered that יִסּוּרִים, afflictions, are sometimes an atonement, instruction for improvement or merit for preparation to deserve Torah and other worthwhile things. Let us not avoid realizing that יִסּוּרִים, afflictions, may also be simply a נִסָּיוֹן, test, to enable one to rise higher levels of perfection and greatness.
אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן גְּדֻלָּה לָאָדָם עַד שֶׁבּוֹדְקֵהוּ בְּדָבָר קָטָן, וְאַחַר כָּךְ מַעֲלֵהוּ לִגְדֻלָּה,
The Holy One, blessed be He, does not confer greatness upon a man until He tests him in lesser things. Only then does He elevate him to greatness.
אֵין הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן גְּדֻלָּה לָאָדָם עַד שֶׁבּוֹדְקוֹ בְּדָבָר קָטָן וְאַחַר כָּךְ הוּא מַעֲלֵהוּ לִגְדֻלָּה.
The Holy One, blessed be He, does not confer greatness upon a man until He tests him in lesser things. Only then does He elevate him to greatness.
שאין הקב"ה בא בטרוניא עם בריותיו.
The Holy One, Blessed be He, does not deal tyrannically [beteruneya] with His creations, but wants them to feel that they have been judged fairly.
שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא בָּא בְּטַרְחוּת עִם בְּרִיּוֹתָיו.
(א) לֹא בָּא עַל הָאָדָם אֶלָּא לְפִי כֹּחוֹ,
(1) He does not expect a person to perform more than according to his capacity
(י) כֹּ֠ל אֲשֶׁ֨ר תִּמְצָ֧א יָֽדְךָ֛ לַעֲשׂ֥וֹת בְּכֹחֲךָ֖ עֲשֵׂ֑ה...
(10) Whatever it is in your power to do, do with all your might...
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The Medrash says that the Hebrew word נִסָּיוֹן, test, is related to נֵס, banner, which flies high above a ship. A נִסָּיוֹן brings forth hidden greatness in the one being tested, demonstrating [to us] and for all to see that we can overcome challenges and grow from them.
(א) נָתַתָּה לִּירֵאֶיךָ נֵס לְהִתְנוֹסֵס מִפְּנֵי קשֶׁט סֶלָּה, נִסָּיוֹן אַחַר נִסָּיוֹן, וְגִדּוּלִין אַחַר גִּדּוּלִין, בִּשְׁבִיל לְנַסּוֹתָן בָּעוֹלָם, בִּשְׁבִיל לְגַדְּלָן בָּעוֹלָם, כַּנֵּס הַזֶּה שֶׁל סְפִינָה.
(1) You have given a נֵס (flag, banner) to those who fear You, that it may be displayed [לְנַסּוֹתָן] because of truth [קשֶׁט], selah”: this means, trial after trial, greatness after greatness, in order to test them in the world and exalt them in the world like a ship’s flag.
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(א) [קנד] כשם שצריך אדם להאמין בהש"י כך צריך אח"כ להאמין בעצמו.
(1) Just as person is required to believe in God, so too is he afterwards required to believe in himself.
"Tests and challenges are not an unfortunate fact of life, but a sign of Hashem’s trust and confidence in our ability to prevail" [(The Six Constant Mitzvos by Rabbi Yehuda Heimowitz and Rabbi Shai Markowitz, pages 146-147). See also The Aryeh Kaplan Reader by Rabbi Aryeh Kaplan zt”l, page 156].
In the words of Rav Scheinberg: “Serving the Almighty properly involves constant challenges, which takes consistency and persistence to succeed… only fools give up hope” [Rav Scheinberg by Rabbi Yechiel Spero, page 261 (ArtScroll Mesorah Publications)].
Let us embrace our נִסְיוֹנוֹת, tests, and work on overcoming them. By doing so, may we merit that Hashem raises a נֵס, banner, to gather our exiles and the nations will see that it is He gathering our exiles together, which will, in turn, cause the greatness of His Name to be revealed and sanctified throughout the entire world!