Why Do The Righteous Suffer
The dialogue between Hashem and Moshe Rabbeinu after the sin of the Golden Calf, was very revealing.
It was described as an עת רצון, or an auspicious time. It was as if Moshe was allowed to ask Hashem any question, and he would receive a Divine answer.
While Moshe was told that no man can see G-d and live, he did decide to ask an age old philosophical question.
He asked Hashem to explain the idea that צדיק ורע לו and רשע וטוב לו. Why do the righteous suffer and why do the wicked prosper.
There is no explicit answer given in the Torah, but it is discussed in the Talmud. Obviously, there is no simple answer to this question, but several attempts were made.
We are not privy to the complex manner that Hashem runs the world. Certain things fall under the category of that which is hidden is for Him, and we are not capable of understanding His ways.
A more simple answer is that the bad people must have done something good, and the good people must have done something bad. The bad are getting their reward in this world, and the good are getting their punishment in this world. The score will be evened in the next world.
Another answer from Masechet Brachot connects this question to one’s lineage. It could be that the Tzdaddik is the son of a wicked person or vice versa. Perhaps the Tzaddik, the son of a Tzaddik will not suffer in this world or the next.
When all is said and done, we must accept that Hashem’s ways are just, and ultimately, there will be absolute and perfect justice, despite the ways things might appear to us. Absolute faith will yield the best results in any situation.
Tu B’Av and Matchmaking
Shavua Tov-
Today was an important date in the Jewish calendar. It was Tu B’Av, or the fifteenth of Av. It is known as a Jewish Valentine’s Day, and some even refer to it as a Jewish Sadie Hawkins Day.
The reason for this is that it actually was a kind of matchmaking day, where young maidens would go out in beautiful white dresses and often meet their mate.
Historically, the fifteenth of Av was a date where two marriage bans were lifted. The first was related to the daughters of צלפחד, who were recommended that they marry within their own tribe so that their tribal inheritance would not go to another tribe. This applied to other tribes as well, where there was no male heir. This ban was lifted and all women were now allowed to “intermarry” with the other tribes.
The second ban was on the entire tribe of Benjamin. After the tragic event involving, “the concubine of Givah,” a civil war erupted between Benjamin and the rest of Israel. After the war, it became forbidden to marry into the tribe of Benjamin.
This ban was also lifted on Tu B’Av, and Benjamin was reinstated with the rest of Israel.
This is why this day is connected with love, marriage, and matchmaking.
Greatness and Humility
In the incident with Miriam speaking Lashon Hara against her brother, Moshe Rabbeinu, we learn a great deal about Moshe’s greatness. The Netivot Shalom points out that the Torah’s description of Moshe is connected with the words, ותמונת ה׳ יביט, that he was able to see the picture of Hashem. In other words, no human being ever knew G-d as intimately as Moshe did. The effect of learning of Hashem’s greatness, caused Moshe to be more and more humble. The more he understood, the smaller he felt. Despite his incredible achievements and his dismantling of Egypt, his focus was constantly at G-d’s greatness, and his own vulnerability as a human being. This shows the foolishness of those individuals who allow themselves to be conceited and arrogant. How could someone boast about anything when everything in life is so tentative. The conclusion of this episode clearly teaches that the greater the person, the more humble he is. And the more egotistical a person is, the smaller he is.
תורה, ארץ ישראל, עולם הבא
The Netivot Shalom repeatedly emphasizes the necessity of going through difficulties in order to appreciate the good times. This explains why we were first slaves in Egypt before being redeemed. And it also explains why so much of our history was spent in the Galut. The Netivot Shalom further makes his claim by quoting the Gemara that says that Hashem gave us three precious gifts, and all three are acquired with יסורים: They are Torah, Eretz Yisrael, and Olam Haba. Because these are such precious gifts and once we attain them, we feel a sense of bliss, they are only acquired by way of pain, hard work, and perseverance. This is an important life lesson. Anything of value comes with hard work and perseverance and most importantly, patience. This is the lesson of the Jews in Egypt, and this is the lesson of history.
Shabbat and the Ten Plagues
The Netivot Shalom divides the Ten Plagues into three categories: the first three abbreviated as דצ״ך, blood, frogs, lice, as plagues that originated from the ground. The second three, עד״ש, wild animals, pestilence, and boils, were plagues that were above the ground. And the final four, באח״ב, hail, locusts, darkness, and killing of first born, all came from the heavens. The Netivot Shalom makes a comparison between the plagues and Shabbat. On Shabbat we have three meals. Each meal represents a higher and higher level of Kedusha. By the time we get to the third meal, we are elevated to the highest level, similar to the highest level of the plagues. These plagues were meant to teach that Hashem is the true G-d. And Shabbat is the day when we bond with G-d on the highest level.
A Miraculous Day
Shavua Tov. Several Rabbis have been pointing to a verse in Isaiah 60:14 that seems to be describing the incredible Holocaust Memorial attended by numerous world leaders. They humbly came to commemorate seventy five years since the liberation of Auschwitz at the end on World War Two. Kings, princes, presidents, and prime ministers each knelt at Yad Vashem, as they placed a wreath in order to remember the six million. Many of these leaders came from countries who treated Jews badly. Some mocked and belittled the Jews, while others physically harmed them. But on Thursday it looked like an outright fulfillment of prophecy. I will quote the appropriate verses using the Artscroll translation. It would appear that Thursday was a great day and one more sign that the Redemption is getting ever closer. “The sons of your oppressors will go to you submissively, and all who scorned you will prostrate themselves at the soles of your feet; they will call you, City of Hashem, Zion of the Holy One of Israel. Instead of your being forsaken and despised without wayfarers, I will make you into an eternal pride, a joy for generation after generation.” We will remember January 23rd, 2020, as a great day in Jewish History.
Little Known Miracle
The ירושלמי in מסכת ברכות elaborates on Moshe’s reluctance to speak to פרעה. He pleads with Hashem that he is not a very good speaker. Hashem reminds Moshe that it is He that gives man the ability to hear, speak, or see. Therefore, he need not worry about anything. The Yerushalmi claims that when Moshe escaped from Egypt after killing the Egyptian, the entire population was stricken with either with muteness, deafness, and blindness. When Moshe was running away, some were asked what they could tell about Moshe’s whereabouts. The mutes couldn’t speak and say where he was. The deaf didn’t hear anything, and the blind didn’t see anything. This is what Hashem was reminding Moshe. Don’t you remember how I was able to save you then by taking away their senses. I’ll help you again when you go speak to Pharoah!
Practical Kabbalah
Shavua Tov. In today’s Parsha, after Moshe kills the Egyptian, Datan and Aviram show their lack of appreciation for Moshe’s heroic deed. They say to Moshe, הלהרגני אתה אומר, are you “saying” to kill us, too? This awkward language teaches that Moshe killed the Egyptian with his speech, by knowing how to recite Hashem’s holy name, the Tetragrammaton. This may be the first hint to the potentially powerful effects of the usage of קבלה. Rav Yitzchak Ginsburg, is an articulate English speaking Kabbalist. He once lectured on the difference between theoretical Kabbala, and practical Kabbala, known as קבלה מעשי. He stressed very emphatically that one must not get near קבלה מעשי. This is like playing with fire and can be very dangerous. Only people on the level of Moshe Rabbeinu are able to actually use Kabbala. Many people have paid a heavy price in dabbling in Practical Kabbala. One must be certain to limit his study to the purely theoretical.