Why do we suffer? Can there be a reason for suffering? Is the divine perhaps most manifest in suffering and meaninglessness? Perhaps most importantly, how should we respond to suffering?
We explore all this and more in this shiur, based on the writings of Rav Shagar.
1. Babylonian Talmud, Berakhot 5a-b
Rava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions. […] If he examined his ways and found no transgression, […] he may be confident that these are afflictions of love, as it is stated: “For whom the Lord loves, He rebukes” (Proverbs 3:12). […]
Rabbi Ḥiyya bar Abba, fell ill. Rabbi Yoḥanan entered to visit him, and said to him: Is your suffering dear to you? Rabbi Ḥiyya said to him: I welcome neither this suffering nor its reward. Rabbi Yoḥanan said to him: Give me your hand. Rabbi Ḥiyya bar Abba gave him his hand, and Rabbi Yoḥanan stood him up and restored him to health.
Similarly, Rabbi Yoḥanan fell ill. Rabbi Ḥanina entered to visit him, and said to him: Is your suffering dear to you? Rabbi Yoḥanan said to him: I welcome neither this suffering nor its reward. Rabbi Ḥanina said to him: Give me your hand. He gave him his hand, and Rabbi Ḥanina stood him up and restored him to health.
I. Good is a Human Word
2. Bayom Hahu, 62
The great difference between the two mindsets of faith, “there is no death without sin” and “he may be confident that these are sufferings of love” has implications for many fundamental topics in religious life. For example, the differing views of the Hazon Ish, on the one hand, and Rabbeinu Baḥya, on the other, regarding the topic of bitaḥon. The Hazon Ish, in his book, “Emunah and Bitaḥon,” says that trust in God comes from faith in divine justice and providence; not from faith that everything will be good, but from faith that everything will be done through divine justice and providence.
In contrast, Rabbeinu Baḥya said, “I have never found myself in a situation and wished that it were otherwise.” From his perspective, trust in God is rooted in equanimity; the individual is happy in instances, whatever they may be, due to his faith that they express God’s will, and that God’s will is the good. This is a circular thought process, because someone who believes that everything is God’s will and that God’s will is the good, and is willing to accept is as good, will experience good.
3. Faith Shattered and Restored, 93-95
Translated by Elie Leshem (with edits)
The pious man’s (ḥasid) […] believes that everything befalling him expresses God’s mercy and absolute goodness. […] To portray the pious man (ḥasid) as someone who has gained a prize is to overlook the deeper meaning of his faith and trust (bitaḥon) in God. The source of his trust is not the divine promise of happiness or redemption. It comes from surrendering his very need for security, and from a willingness to accept the divine will, whatever it may be, and identify it as good. The pious man’s trust is paradoxical, an insecure security, and it entails an excruciating, inhuman concession. His security does not include a material dimension – only thus can it lead to redemption. His world is the best of all worlds, because the meaning of best (tov) has been fundamentally altered – it is a meaning-less meaning. His world is full of nothingness, so his nothingness is full.
4. Nahalekh Baragesh, 172
The highest divine revelation appears in the world as shadow. “‘Like the apple tree amidst the trees of the forest, so my beloved among the men,’ which the midrash explains: Just as the apple tree provide no shade and therefore everyone flees from it, so too my beloved… everyone flees from him, but I sit in his shade and enjoy.” This shade does not provide security (bitaḥon) to the one who shelters in it, and despite this the Jewish people desire to sit in this minimal shade. […] The highest divine reality, that of “The Concealed World” (alma de’atkasiya), casts shadows of suffering, but these shadows provide the possibility of a closeness to God greater than all the life of this world.
II. Human is a God Word
5. Nahalekh Baragesh, 170
Paradoxically, the logic of self-nullification (bitul) leads to a parabolic movement culminating in a return to the world. The righteous person nullifies himself, but in this the lack of nullification–the non-spiritual, worldly life–itself becomes nullification, a vessel for infinite light, an instance of “existing but not in existence.” The divide between creator and creature, between a righteous person and his creator, blurs. “A person like this is an instance of ‘the righteous person is the foundation (yesod) of the world,’ and he is modeled after the supernal Yesod, ‘for God is in heaven and you are on earth […] you on the earth are modeled after God in Heaven” (!).
6. Nahalekh Baragesh, 171
This bitaḥon is the bitaḥon of the messiah, of the righteous person who […] can draw down abundance that is divine and not simply spiritual, and can even guarantee success in the realm of external reality. […] For Rav Paritsch, this messianic bitaḥon is not just certainty about success, but even the ability to create that success! Here too there is a paradox: The righteous person accepts the yoke of the kingship of heaven, which means absolute obedience, even in the realm of action. However, this leads to the unity of the inner and outer world, and to the inverse capacity for control in the external world. […] The righteous person becomes a god on earth, like the model of God in heaven. The non-spiritual renunciation that is accepting the yoke of the kingship of heaven leads to a spiritualization of reality, without making it any less substantive; reality becomes “a dwelling in the lower realms,” a medium for the divine presence. The righteous person also becomes a chariot for the Shekhinah, a unity that gives him the power of a creator. Bitaḥon, which until now had led to passively responding, becomes the ability to actively create.