“Against all the Children of Israel, not one dog shall whet its tongue …” (Shemos 11:7).
The Medrash Yalkut Shimoni (187) tells us that R’ Yeshaya, a disciple of R’ Chanina ben Dosa fasted 85 days because he could not understand why the dogs, of whom it is said (Yeshaya 56:11), “the dogs are greedy and do not know satiation,” should merit to sing praise to Hashem. An angel came down from Heaven and told him to stop fasting because it was a Heavenly decree, and its secret had only ever been revealed to Chabakuk. However, since he was a disciple of such an illustrious individual the angel would give him an explanation. Simply, since the dogs did not bark or growl, they will merit to sing praise to Hashem in the world-to-come. The angel further said, “Concerning your question, return and do not speak anymore of this, as it says (Mishlei 21:23), ‘One who guards his mouth and his tongue guards his soul from troubles.’”
The concluding words of the angel need an explanation. R’ Yeshaya properly asked why the dogs merit to sing the praise of Hashem. He also received an appropriate answer from the angel. Why was it necessary, then, for the angel to caution R’ Yeshaya not to pursue any further inquiry?
The Yalkut Shimoni IChabakuk 563) relates that four individuals arranged prayers that upset Heaven, among them Chabakuk who said (1:3-4), “Why do You allow me to see iniquity … that is why the Torah is weakened …” He saw Chananya, Mishoel and Azaryah enter the burning furnace and emerge unscathed, and he saw R’ Chananya ben Tradyon and his colleagues consumed in fire. Chabakuk became upset and cried out, “These are righteous, and these are righteous; these are pure and these are pure; these were saved and these were not.” Hashem appeared to Chabakuk and said, “Isn’t it written (Devarim 32:4), ‘a G-d of faith without injustice’ – there are no mistakes?” At that moment, Chabakuk expressed his regret and said (3:1), “A prayer of Chabakuk for erroneous utterances.” Rashi expounds that Chabakuk asked for mercy for challenging the middas hadin (the Attribute of Justice) of Hashem.
The angel’s concluding remark to R’ Yeshaya is to teach that emunah in Hashem means not asking such questions. The Talmud (Makkos 24a) states that a number of individuals sought to establish the defining foundation(s) of Torah. Dovid HaMelech established the Torah on eleven mitzvos; Yeshaya established it on six mitzvos, and Chabakuk established it on the one mitzvah of emunah, as Hashem told Chabakuk (Chabakuk 2:4), “But the righteous person shall live through his faith.”
Hashem revealed to Chabakuk the foundation of creation that keeps a person strong in any situation. It is our primary exercise and endeavor in the service of Hashem. It is specifically when it is impossible for a person to analyze the guiding philosophy of world events that emunah plays a dominant role. Emunah is an amalgam of hope, anticipation and patience. Emunah is not the ability to calculate the how, the why and the what.
Rav Menashe Reisman observes that the main essence of emunah is believing in Hashem when one could have questions. Emunah is seeing R’ Chananya ben Tradyon marched to his death, or R’ Akiva’s flesh being combed with iron combs and understanding that all that happens is hashgacha (Divine Providence). When Chananya, Mishoel and Azaryah entered the fiery furnace they had no questions or insights on Hashem’s conduct. When they emerged unharmed, to the extent that their clothes did not even smell of smoke, Nevuchadnezzar was so affected that he wanted to make them gods and to sing praise to Hashem Himself. Why, then, could not Hashem have saved the Ten Martyrs from their gruesome deaths? It is such circumstances and sequence of events that demand “But the righteous person shall live through his faith.” When one has questions about Hashem’s ways that is when he needs to work harder in his service of Hashem and strengthen his emunah.
The great Rosh Yeshiva of Netzach Yisroel, R’ Yisroel Gustman, lived in Rechavia.
Once, when his disciples passed by his house, they saw the Rav in front of his house tending to his garden. Feeling that it was beneath his dignity, they quickly offered to tend to the plants for him, however he demurred.
The next time, they came they saw Rav Gustman watering his plants. “Please let me water it for you,” offered one of the students.
“Thank you, but I’d rather do it myself,” said Rav Gustman.
When the students came a third time and saw Rav Gustman pulling out weeds from his garden, they could not understand his insistence on doing it himself, and asked him the reason.
He explained that he was once walking in the forest with R’ Chaim Ozer as they were engaged in a Talmudic discussion. Suddenly R’ Chaim Ozer interrupted himself to point out an edible plant that he saw growing in the ground.
As they continued their walk, R’ Chaim Ozer interrupted the conversation again to point out a plant that was poisonous.
They continued to walk and talk, but every once in a while, R’ Chaim Ozer would stop to point out various plants that were nutritious, or difficult to digest, poisonous, or easily found in the forest.
Rav Gustman admitted to the students that he had been baffled by R’ Chaim Ozer’s conduct and could not understand why he would take away time from learning to point out all these different plants.
Soon after, World War II broke out and Rav Gustman was forced to escape into the forest. It was difficult to survive without food. However, he suddenly recalled that walk in the forest when R’ Chaim Ozer had pointed out the different plants in the forest that were edible. Rav Gustman sustained himself on these plants for many years and his life was saved.
