BS”D

When misfortune strikes, how can you feel close to G-d? Most people feel distant and isolated wondering where G-d is and why G-d doesn’t help them. Yet nothing could be further from the truth. Strangely enough, it is in these moments of calamity that Hashem is especially close to us. We need to understand why this is true.

The Talmud in tractate Yoma 54a describes G-ds love for the Jewish people. R. Kattina said: Whenever Israel came up for the Festival, the curtain (in the Temple) would be removed for them and the Cherubim (the angel-like male and female statues) were shown to them, whose bodies were embracing one another. They would then be addressed: Look! You are beloved before God as the love between man and woman.

The Gemara continues and describes the position of Cherubim at the moment when the temple was destroyed: Resh Lakish said: When the heathens entered the Temple and saw the Cherubim their bodies were embracing one another.

Our commentators point out (the Marasha in the name of the Ritvah): that the Cherubim embracing one another at the moment when the temple was destroyed is in direct contradiction with the Gemara in Baba Bathra 99a which asks: How did they (the Cherubim) stand? R. Johanan and R. Eleazar, are in dispute on the matter. One Says: They faced each other; and the other says: Their faces were inward. But according to him who says that they faced each other, it may be asked: Is it not written, “And their faces were inward”? This is no difficulty: The former was at a time when Israel obeyed the will of the Omnipresent; the latter was at a time when Israel did not obey the will of the Omnipresent.

At the time of our utmost destruction and devastation the Cherubim were embracing one another. If this is a measurement of HaShems love for us then why should it coincide with such a terrible punishment? Yet the fact is that HaShem had a great love for us at the time of the destruction of the temple.

We see from the Ramban in Bereishis 19:17 an example of this principle from the destruction of Sodom and Amorrah: Pirkei d'Rabbi Eliezer chpt. 25 states: "The angels said to them, 'Do not look behind you since the Divine Presence of the Holy One, blessed be He, has descended to rain brimstone and fire upon Sodom and Gomorrah.' The compassion of Edis, Lot's wife, welled up for her married daughters who were in Sodom, and she looked behind her to see if they were following her. She thereupon saw the back of the Divine Presence and she became a pillar of salt.

Within the fire and brimstone Hashem was close and revealed to those who were receiving His fury. Why can’t Hashem punish the wicked from a distance? Can’t the judgment can be carried out by the heavenly hosts. Why does Hashem need to be there?

The Talmud in Nedarim 40a states: Rabin said in Rab's name: From where do we know that the Almighty sustains the sick? From the verse, The Lord will strengthen him upon the bed of languishing. Rabin also said in Rab's name: Whence do we know that the Divine Presence rests above an invalid's bed? From the verse, The Lord doth set himself upon the bed of languishing. It was taught likewise: He who visits the sick must not sit upon the bed, or on a stool or a chair, but must reverently robe himself and sit upon the ground, because the Divine Presence rests above an invalid's bed, as it is written, The Lord doth set himself upon the bed of languishing.

When Hashem chastises someone he does so with a special love and closeness. Why is this such and essential ingredient in the execution of HaShems punishments?

There was once a child in cheder (school) whose inappropriate behavior demanded a strike from his Rebbi. The Rebbi calmly sat down and read from the book of psalms for several minutes then went out side for a walk. When the Rebbi returned, he walked directly up to the child and implemented the punishment which was justly needed to set the boy back on the proper path. Though difficult at the moment, the young boy decided to correct his ways for he knew that his Rebbi acted out of love and truth and not from his personal anger or resentment.

When we know that HaShem is close to us and loves us then his judgments and punishments will bring us to repentance and the perfection of our deeds. It is only within the embrace of HaShems love for us and the awareness of His altruism that we can perceive the truth and justice of His degrees. The three weeks is a time when morn over the destruction of our holy temple. Let us take to heart this terrible and dreadful degree and rebuild the Temple with our whole hearted repentance and good deeds.


The Talmudic sources were quoted from Rabbi Chaim Smulowitz, the late Rav Rosh Yeshiva of Mirrer z’tzal

This message has been edited. Last edited by: Rabbi Mitterhoff,

Could you expand on your message about G-ds being close when there is suffering? I didn't understand if you meant that the recent suffering of people from terrorism is due to G-d's punishment. I'm sure, as you say, that when G-d's just punishment falls upon us, his presence is near to us. But in the case of random suffering could you speak more to this as it is very troubling.

I was not referring to any current events. What does random suffering mean?

she means, that if it si true that suffering comes from sin and justice, then things that don't seen to come from any aparant sin, like those that died in the London bombs, for example, why did they suffer? What sins did they commit to deserve this? It would seem that the suffering is just brought on people at random. This I think is the crux of her question.

I know what it means. I wanted to hear Amira's definition.

According to the Torah is no such thing as random suffering. Everything that happens comes directly from HaShem and is degreed by Him according to his justice and wisdom. Here is a quote from the Meiri -Berachos 7a:

It is necessary for a person not to question or criticize G-d's conduct when he see what appears to be a lack of consistent pattern concerning the suffering of the righteous and the tranquility of the wicked. The fact is that everything that happens is the result of G-d's correct justice even if the basis of this justice is concealed from us.

There is an amazing comment of the Or HaChaim HaKodosh [OHH] on, I think, Bereishis 37:21. The Torah says that Reuven saved Yosef from his brothers and then he suggested that they throw Yosef into the pit which was full of scorpions and other nasties.

How could Reuven be saving Yosef by having him thrown into the pit?

The OHH says that animals are only permitted to harm humans if Hashem allows it, whereas humans can harm other humans even against the will of Hashem!

So Reuven figured that if Yosef deserved to die, then Hashem would allow the scorpions to kill him. But if was left in the hands of the brothers, they might kill him even if he didn't deserve to die.

The implications of this comment are monumental.

Does all suffering come to this world as a punishment?

I have been thinking about this Or Hachaim since you posted it and it really bothered me. Up until now I thought HaShem was running the show and now I found out it’s my neighbors who are running it.

In order to understand the Or HaChaim you need to see the Zohar on the same verse. Many times the Or HaChaim is based on the Zohar.

Zohar Bereishis 37:21: And they cast him into the pit. R. Isaac said: 'Seeing that the pit contained serpents and scorpions, how could Reuben have advised that Joseph should be cast into it in order that "he might deliver him out of their hand, to restore him to his father”? Had he no fear of the serpents and scorpions attacking Joseph? And if they did, how could he deliver him out of their band, to restore him to his father?

But the truth is that Reuben perceived the intense enmity of the brethren towards Joseph and how intent they were on killing him, and he therefore thought that it was better for him to fall into the pit of serpents and scorpions than to be delivered into the hands of enemies who would have no mercy on him. Hence the saying: Rather should a man throw himself into a fire or a pit full of serpents and scorpions, than be delivered into the hands of his enemies.

The reason is, that in a place infested with serpents and scorpions, if the man be righteous, God may possibly perform a miracle for him, or it may happen that the merits of his ancestors may stand him in good stead and he will be delivered. But of those who are delivered into the hands of their enemies, few indeed are able to escape. Hence the expression "that he might deliver him out of their hand", as much as to say "Let him be delivered, at any rate, out of their hand, and if he is to die in the pit, then it cannot be helped."
End.

The Or HaChiam is talking about a dangerous situation (makom sakuna). Man always has fee will, and from our perspective if a man decides to jump off a building he may not have had a degree to die but he did it to himself. The Or HaChiam tells us that in a dangerous situation it is more probable to be saved by a miracle from animals that it is to be saved from another human being.

Here is the Chovas HaLevavos 4:4: Even though the length of a person's life is determined by G-d's decree, he must engage in obtaining the necessities of life such as food, drink and clothing. He should not leave everything to G-d saying: If G-d wants that I should live then I will life even if I don't eat during my entire lifespan and therefore I will not exert myself to obtain a livelihood. Similarly a person should not place himself in danger because he has bitachon in G-d's decree. For example he should not drink poison or fight with lions or other wild beasts without just cause. He should not throw himself into the sea or into a fire or do any other activities which endanger his life. The Torah (Devarim 6:16) has already warned us against this by saying: Don't test G-d as you tested Him at Maaseh. There are only two possible outcomes of deliberately endangering your life. Either you will die and it will be considered as if you deliberately killed yourself and thus be viewed in Heaven as a -nurderer-even though you actually died as the result of G-d's decree.

That Or HaChayim has also bothered me, so many thanks for that explanation.

Kol Tuv.

Stephen.

quote:

Originally posted by Gila:
Does all suffering come to this world as a punishment?

No. Most suffering we bring on ourselves. Here is what the Ramban said on the subject:

Ramban Shaar HaGemul 120 chapter 6: The Rambam prolonged his discussion of this topic and explained that "most evils to which mankind is exposed are those which people cause [to happen] to each other, such as quarrels and wars, or those which people bring upon themselves, such as overindulgence in food, sexual intercourse, and the like. The person who goes into battle and shoots arrows should complain only against himself [if he is harmed]. Similarly, he who eats bad food and becomes a leper or he who indulges excessively in sexual intercourse and becomes blind should be vexed only about his own foolishness. So too you will find people who endanger themselves in the deserts and seas in order to become richer than their neighbors and to trample under foot the pieces of silver (Psalms 68:31) and gold. When troubles overtake them, though, they go around wishing to be delivered, complaining about the [fortunes of the] time and wondering at their evil lot. G-d does not, however, renew wonders and miracles in the world in order to help the insane in their unworthy efforts. You will further notice that one who has gathered sufficient money for his needs will regard himself less fortunate and worse in position than one who has gathered diamonds in his treasures; the former even complains about his fortune! This too is an illustration of the inferiority of human character. The one who has acquired these additional diamonds has not attained anything intrinsic to himself and his own strength, but he has instead acquired some vainglories or mockeries or things which may bring about his downfall. He who lacks them, though has not missed anything ... These are the principles which rule at all times and in all places...

English Translation by Daniel Eidensohn

Thank you, that fits nicely with the above explanation you gave on the OHH.