In the previous installment, we saw that hardships are not random at all. They emerge from the very root of our soul—linked to our unique tafkid and tikkun—or as wake-up calls that push us to examine our deeds and return through teshuvah. These challenges, while painful, serve a purpose: to refine, repair, and realign us with our purpose. In this installment, we’ll continue to explore the remaining sources of life’s difficulties.
- Natural Consequence
We cannot automatically assume that a challenge serves as kaparah (atonement for sin), because it may instead arise from an irresponsible decision—or a small series of them—that triggers a cascade of poor choices and unwelcome consequences. This kind of outcome differs from outright negligence in that there isn’t always an immediate or direct correlation to having knowingly placed oneself in harm’s way. For example, a person might, out of arrogance, act in a way that later generates guilt. That guilt can, over time, drive self-destructive behaviors, undermine judgment, and eventually harm the person’s physical health.
By the way, this link highlights the profound impact of thoughts on our physiology. Mental states trigger biological responses that directly impacts the body’s chemistry: positive thinking elevates serotonin and lowers cortisol, whereas feelings of hopelessness or defeat activate the autonomic nervous system and the hypothalamic–pituitary–adrenal (HPA) axis. Over time, these stress responses weaken immune function and unleash a cascade of disruptions across multiple bodily systems, ultimately compromising overall health.
- Negligence
Unlike in Category 3, this person willfully exposes himself to danger, leading not to cleansing but to direct consequences through cause and effect. A person is responsible for his safety, and Chazal warn that any natural protection or decree may be withdrawn or overridden by such willful negligence (Kesubos 30a). The Ramchal writes:
There is appropriate fear and foolish fear. On the other hand, there is confidence and recklessness. Hashem has invested man with intelligence and judgment so that he may follow the right path and protect himself from the instruments of injury that have been created to punish evildoers. One who chooses not to be guided by wisdom and exposes himself to dangers is displaying not trust but recklessness (Mesillas Yesharim 9).
Bitachon is not an excuse for recklessness; it does not absolve a person of the responsibility to use the intelligence and discernment Hashem gave him. One who deliberately disregards danger is not relying on Hashem—he is acting negligently.
- Wake-Up Call
Here we face a particular challenge meant to prompt us to reassess our lives and change our trajectory to avoid unnecessary distress. In other words, our soul does not need what may ensue, and Hashem allows us to avoid this path—if we heed the warning. We need to be awakened spiritually, even if it means being shaken up—physically or emotionally. Please note that the challenges we face aren’t limited to our own experiences; they also include the hardships of our loved ones. Even if someone cares little for their own well-being, these emotional soft spots—specifically their concern for others—can serve as powerful catalysts for self-reflection and transformation.
At times, these wake-up calls come as flashes of perspective—moments of fear without lasting impact. Their purpose is to help us realize that Hashem has spared us from potential heartache. Filled with immense gratitude, we can then move our lives in a more responsible direction, synchronized with our tafkid. Although every moment holds the potential to offer perspective, the more self-absorbed we become, the more jarring the experience must be to break through the ego’s need to filter, categorize, and distort reality—so that we can see clearly and receive the message.
- Barriers and Barricades
Sometimes Hashem places roadblocks in our path—not only to stop us from making a poor decision, but to steer us away from an environment or interaction that’s spiritually unproductive or physically dangerous (see Category 4), where we may not merit extra protection. A broken leg, a canceled flight, or an abrupt change of plans—these might seem like frustrations, but they may in fact be acts of mercy and kindness. To spare us from far greater harm, Hashem sends signals. And if we miss those signals, He may— in His kindness—set up barriers—Divine guardrails to keep us from going over the edge. When something blocks our plans, the question is not only “how do I get around this?” but also “why might Hashem be protecting me from this?” Obstacles may not be punishments but protections, invisible walls that redirect us to safer ground.
Few things test our bitachon more than seeing pain in the lives of those who least deserve it—or apparent blessing in the lives of those who seem to merit it least. In the next column, we will tackle one of the oldest and most perplexing questions in Jewish thought: why does it sometimes appear that the righteous suffer while the wicked prosper?
To be continued.