(טז) הַמַּֽאֲכִ֨לְךָ֥ מָן֙ בַּמִּדְבָּ֔ר אֲשֶׁ֥ר לֹא־יָדְע֖וּן אֲבֹתֶ֑יךָ לְמַ֣עַן עַנֹּֽתְךָ֗ וּלְמַ֙עַן֙ נַסֹּתֶ֔ךָ לְהֵיטִֽבְךָ֖ בְּאַחֲרִיתֶֽךָ׃
(16) who fed you in the wilderness with manna, which your fathers had never known, in order to test you by hardships only to benefit you in the end—
[אִיּוֹב] לֹא בְדַעַת יְדַבֵּר וּדְבָרָיו לֹא בְהַשְׂכֵּל וּכְתִיב כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה כְּעַבְדִּי אִיּוֹב אָמַר רָבָא מִכָּאן שֶׁאֵין אָדָם נִתְפָּס בִּשְׁעַת צַעֲרוֹ
The Gemara comments: On the one hand, the text states: “Job has spoken without knowledge, and his words were without wisdom” (Job 34:35). But on the other hand, it is written with regard to Job’s friends: “You have not spoken of Me the thing that is right, like my servant Job” (Job 42:8). Rava said: From here it may be inferred that a person is not held responsible for what he says when he is in distress. Although Job uttered certain words that were wrong and inappropriate, he was not punished for them because he said them at a time of pain and hardship.
(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.
(כ) כִּ֣י אָדָ֔ם אֵ֥ין צַדִּ֖יק בָּאָ֑רֶץ אֲשֶׁ֥ר יַעֲשֶׂה־טּ֖וֹב וְלֹ֥א יֶחֱטָֽא׃
(20) For there is not one good man on earth who does what is best and doesn’t err.
(א) אֵין לְךָ אָדָם בְּלֹא יִסּוּרִים.
There is no man who goes through life without afflictions!
וְאֵין יִסּוּרִין בְּלֹא עָוֹן.
There is no suffering without iniquity.
(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.
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.
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.
צדיק ורע לו צדיק שאינו גמור כו'. ועל כן רע לו על מיעוט עונותיו כדי לזכותו בעה"ב ובהיפך ברשע שאינו גמור שטוב לו בעוה"ז כדי שיקבל שכרו על מיעוט זכיותיו ולטרדו בעולם הבא כמו שאמרנו ומשלם לשונאיו על פניו ועיין בזה במפרשים:
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.
(א)ומשלם לשנאיו אל פניו. בְּחַיָּיו מְשַׁלֵּם לוֹ גְמוּלוֹ הַטּוֹב, כְּדֵי לְהַאֲבִידוֹ מִן הָעוֹלָם הַבָּא:
(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).
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,
בְּמַתְנִיתָא תָּנָא יוֹרֵד וּמַתְעֶה וְעוֹלֶה וּמַרְגִּיז נוֹטֵל רְשׁוּת וְנוֹטֵל נְשָׁמָה
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.
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.
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.
(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.
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.
תַּנְיָא, רַבִּי שִׁמְעוֹן בֶּן יוֹחַאי אוֹמֵר: שָׁלֹשׁ מַתָּנוֹת טוֹבוֹת נָתַן הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, וְכוּלָּן לֹא נְתָנָן אֶלָּא עַל יְדֵי יִסּוּרִין, אֵלּוּ הֵן: תּוֹרָה וְאֶרֶץ יִשְׂרָאֵל וְהָעוֹלָם הַבָּא.
Additionally, it was taught in a baraita with regard to affliction: Rabbi Shimon ben Yoḥai says: The Holy One, Blessed be He, gave Israel three precious gifts, all of which were given only by means of suffering, which purified Israel so that they may merit to receive them. These gifts are: Torah, Eretz Yisrael, and the World-to-Come.
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.
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.
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.
(א) אַשְׁרָיו לְאָדָם שֶׁיִּסּוּרִים בָּאִים עָלָיו מִן הַתּוֹרָה.
Fortunate is the man for whom the Torah is the source of his affliction
(צב) לוּלֵ֣י ת֭וֹרָתְךָ שַׁעֲשֻׁעָ֑י אָ֝֗ז אָבַ֥דְתִּי בְעׇנְיִֽי׃
(92) Were not Your teaching my delight I would have perished in my affliction.
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...
(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.
(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.