G-d Intends the Good
Yosef HaTzaddik was in a terrible situation. Sold into slavery by his own brothers, he had every reason to feel wronged. Surprisingly, when finally reunited with them in Parshat Vayigash, Yosef told his brothers that they were not responsible for where he was. Though they sold him into slavery, Hashem orchestrated the outcome (Bereishit 45:5-8). In Parshat Vayechi (Bereishit 50:20), Yosef adds that although his brothers had bad intentions, Hashem planned a positive result.
We might have viewed Yosef’s miraculous rise from prison to viceroy as uniquely providential. Nachum Ish Gamzu and (his talmid) Rebbi Akiva saw things otherwise. They teach us that all occurrences are (from Hashem and) for the good.
Everything we experience, even what seems bad and even things done to us by other people, is ultimately for the good. Even yisurin (suffering) that are intended to punish have a positive outcome. In addition to earning us reward in the next world (Sifri Ha’azinu 5), yisurin benefit us in this world as well (Ibn Ezra, Devarim 14:1).
This idea should help us maintain our simchat hachayim (happiness with life). The Torah emphasizes the importance of being happy (Devarim 28:47). The Ba’al HaTanya (Iggeret HaKodesh 11) explains that this happiness should flow from our realization that nothing bad comes from Above. We should celebrate the fact that everything we experience eventually benefits us.
The Lalover Rebbe saw this as the significance of Mizmor 126’s mention of the Jewish people’s happiness during exile (Tehillim 126:2-3). When Hashem redeems us at the end of days, other nations are surprised by the incredible kindness He shows us. The Jewish people respond that Hashem rewards us for having been happy even while in exile. Our ability to use our faith as a basis for celebration, even in difficult times, merits our redemption.
How It Is For the Good
What good does suffering bring?
Chazal give a few examples.
Relatively minor inconveniences often save us from grave danger. For example, the extinguishing of Rebbe Akiva’s candle and the deaths of both his donkey and chicken saved him from marauders (who would have otherwise noticed and killed him). Most people would have been upset by the deaths and loss of light. Rebbe Akiva immediately responded that it must be for the good, and, indeed, it turned out that way.
Chazal (Niddah 31a) give another example of this phenomenon: someone who misses a boat that ends up sinking. The person is initially upset when he misses the boat but appreciative later when he realizes what missing the boat saved him from.
Experiences that seem negative can do more than just protect. They often enrich. Chazal explain that the Torah presents tzara’at on the walls of homes in Eretz Yisrael positively (Vayikra 14:34, Vayikra Rabbah 17:1,6) because it helped the Jews discover the treasure the Emori had hidden in the walls.
This tzara’at is a major inconvenience but well worth it. The Lubavitcher Rebbe (Likutei Sichot, Tazria) saw the tzara’at as representative of a broader phenomenon: suffering often reveals the “treasures” hidden in the world around us and within ourselves.
The death of Boaz’s wife at the beginning of Megillat Rut is an excellent example of this phenomenon. The city of Beit Lechem was aghast (Rut 1:19). The wife of Boaz, the city’s leader, had suddenly passed away (Rashi ibid.). People were shocked and saddened. They did not realize that Hashem arranged for this to happen so Boaz could marry Rut (who arrived in Beit Lechem that very day) to start the line that would eventually lead to the birth of Dovid HaMelech (Rashbam to Bava Batra 91a). Like the people of Beit Lechem, we often focus on events occurring in the present without realizing the future implications.
The Ramchal (Da’at Tevunot 146) adds that growth pangs are the only way to grow. The most important objectives, such as Torah, Eretz Yisrael, and Olam Haba, are only attained through yisurin (Berachot 5a). Reaching these goals hinges upon the personal growth we achieve only once we are forced out of our comfort zone.
The downs of life are how we reach new heights. This is how the Seforno (to Bereishit 46:4) explains the deeper meaning of Hashem’s words to Yaakov Avinu on his way down Mitzrayim: “Anochi eireid imcha Mitzrayimah, v’Anochi a’alcha gam aloh (I will go down with you to Mitzrayim, and I will surely bring you up).” (Bereishit 46:4) Hashem emphasizes (a’alcha gam aloh) the aliyah that Yaakov’s descendants will experience after leaving Mitzrayim to teach him that his yeridah (descent) will eventually facilitate a higher level. This is true for us and our yeridot as well.
How We Can See It
Obviously, while suffering, it is hard to anticipate and appreciate the eventual good. Even Yaakov Avinu struggled with this. When Yosef disguised as the Egyptian viceroy harassed his family, Yaakov described the situation as “bad” (Bereishit 43:6).
Even once Yosef revealed his true identity and resolved the crisis, Yaakov still summarized his life as “bad.” When Paroh asked how old he was, Yaakov responded that he had lived 130 “few and bad” years (Bereishit 47:9). Though the family had been reunited under Yosef’s regal care, Yaakov still felt the pain caused by Eisav, Lavan, Shechem, and his sons.
The medrash (Bereishit Rabbah 95:9 and 91:10) tells us that Yaakov’s life was cut short as punishment for his words. Ya’akov should have used his past experiences to strengthen his faith (Da’at Zekeinim, Bereishit 47:8). Remembering how Hashem had saved him from Eisav and Lavan and how Dina was returned to him should have helped him realize that the difficulties with the “Egyptian viceroy” were also part of a process that would end well.
We, too, should use our past experiences to inspire confidence in the future. Often, our reflection upon past experiences focuses on the suffering and difficulties. Instead, we should focus on the happy endings.
The Staff and the Rod
The Torah (Devarim 8:5) compares Hashem’s disciplinary tactics to those of a father because a father comforts his son after needing to discipline him (Mishlei 3:12, with Rashi).
Dovid HaMelech (Tehillim 23:4) presents this complementary comfort through the model of the shepherd’s staff (mishan) and rod (shevet). Though Hashem (like a shepherd) sometimes needs to use the stick as a rod, His use of the same stick to support us reminds us of His love for us (Metzudat Dovid, Tehillim 23:4).
His comfort and support remind us that the suffering emanates from Hashem, our loving Father.
Looking back at Jewish history, we see that periods of suffering were always followed by periods of success and growth. The middle of the twentieth century is an excellent example. The Jewish people emerged from the Holocaust in a desperate state. The Nazis destroyed a third of our people and our most substantial religious centers. Hashem comforted us with the miraculous founding of the State of Israel, which has fostered our people’s physical and spiritual rejuvenation. These comforting periods of rejuvenation should remind us that Hashem is with us through it all.
The Full Picture
The Gemara depicts Hashem as the greatest artist (Berachot 10a). Though a canvas looks like a messy jumble of colors during the painting process, a beautiful picture eventually emerges. Hashem paints our lives in a similar way. We often go through difficult periods when it is hard to see the good. In retrospect, we realize that these periods were part of our growth process.
May we develop the vision needed to see the end while still working through the process and the faith needed to know that the end will be for the best.
May this vision and faith give us the strength to face contemporary threats and challenges in Eretz Yisrael and around the world.
Written by Joshua Pomerantz.
