NEWS
Yissurim: A Torah Perspective
by Rav A. Somosi
(The following is based on a loose translation of the Steipler Gaon`s Bircas Peretz, Parshas Mikeitz, which serves as a springboard for a wider discussion of the subject.) It was first published 24 years ago, in 1996, but it is certainly appropriate for our time.
Part III
Kabolas Yissurim: A Means of Bringing About Annulment of Harsh Decrees
Chovos Halevovos (ibid.) extols the importance of kabolas yissurim and encourages us to constantly fix our minds on this theme so as to strengthen our ability for patient submission to Hashem's will. This conduct in itself serves to lighten the burden when the pain of misfortune and bitterness lays heavily on the heart. Lovingly accepting Heavenly decrees and finding solace in Hashem is a great source of strength and bitochon as it says (Tehillim 31:25), "Chizku veya'amtzu levavchem kol hameyachlim laHashem."
One night think that if one accepts the yissurim calmly, then perhaps they are not as strong in their effects, and one might need to endure more yissurim to complete the designated quota. First of all, it is possible that the decree is calculated under the assumption that the person will accept the yissurim as is proper, and any additional tzaar that the person endures is his own fault for his improper reaction. However the truth is that true kabolas yissurim diminishes or can even bring about annulment of the decree altogether.
Rabbenu Yonah in Sha'arei Teshuvoh (4:12) states, "If, when punishment is sent upon the sinner, he accepts the admonishment with love, it will shield him from the many yissurim that were to come upon him and [his reaction] causes the sword of retribution to be returned to its sheath. The posuk states (Yeshayohu 12:1), "Odecho Hashem ki onafto bi yoshov apecho usenachameini." Rabbenu Yonah explains, that when a person admits and accepts ("odecho") when Hashem is angry ("onafto"), the result is yoshov apecho—it causes the wrath to be turned away ("usenachameini") and the person is consoled."
The Medrash Tanchumo (Yisro 16:1) states, "A person must rejoice in yissurim more than having good, for if a person is constantly in a good state his sins are not forgiven. With what are they forgiven? With yissurim." The Tanchumo in Ki Seitsei 2), "Rebbi Eliezer ben Yaakov said, `A person has to be grateful to HaKodosh Boruch Hu when yissurim come upon him. Why? Because yissurim bring a person close to Him as it says, `Ki Es asher ye'ehav Hashem yochiach.' If yissurim come upon a person he should withstand them for there is no end to their reward.'"
Reasons and Attitudes Why There is Resistance to Kabolas Yissurim
It would seem that in recent times our collective threshold of kabolas yissurim has been significantly lowered. This is due in great part to the message of Western society that everyone deserves and should pursue the maximum creature comforts. Advertising bombards our senses with goods and services to make our lives easier and trouble free.
Chazal (based on Sanhedrin 99b) tell us differently: "Odom le'omol yulod—a person was created for toil. Ashrei mi she'amolo beTorah!" A person without toil is like a muscle without exercise: it atrophies!
Much of our suffering, in fact, is self inflicted. When a person's ambitions are materialistically oriented, he falls into the "rotzeh mosayim" syndrome and is constantly left with a gnawing sense of dissatisfaction. There is no avenue of escape from this type of "suffering" besides changing one's attitude and channeling his desires into positive spiritual vistas. Chazal tell us, "No person dies who has realized even half his desires."
Paradoxically the greater the level of attainment of one's desires the greater will be the feeling of lack. Needless to say, if someone is unable to accept such "low level" suffering he is surely ill equipped to handle kabolas yissurim when confronted with a major crisis.
Inspiration for Acquiring the Midoh of Kabolas Yissurim
A talmid chochom once began recording each time he observed a personal ma'aseh hashgocho (he just "happened" to meet someone he needed, someone just "happened" to be going to the destination he had to send a package, etc.). After about half a year he took out the notebook. As he read page after page he was awestruck! He suddenly realized the true meaning of the tefillah we say three times a day, "Ve'al neesecho shebechol yom imonu ve'al neesecho vetovosecho shebechol eis." It became evident that the hand of Hashem was, kevayochol, stretched out and guiding him through life and he would not have been able to manage at all without His help.
If we take stock and dwell on the things that go right, it can serve to minimize the sometimes bitter feeling of things going "wrong." If we take to heart that our fate is in the hands of the infinitely merciful Almighty who seeks our good, it will calm and console us in the most turbulent of times.
The talmid chochom's idea is already expressed by the Chofetz Chaim (Shem Olom 3) who quotes from "a certain gaon" that a person can strengthen his bitochon by examining his affairs and recognizing the extent of hashgochas Hashem yisborach that is present in every facet of life. A deeper examination of one's successes which at first appear to be "natural occurrences," will reveal the yad Hashem. One who is consistent in this practice, the Chofetz Chaim promises, will come to see hashgocho geluyah!
Very many people feel dissatisfied with their position in life. If only they had greater wealth or talent or more physical strength, they feel they would succeed in serving Hashem to a greater degree.
The gemora (Niddah 16b) tells us: "The mal'och appointed for the birth takes the drop (from which the child is formed), stands it before HaKodosh Boruch Hu, and says,`Ribono Shel Olom, what is to be the lot of this drop: strong or weak, wise or foolish, wealthy or poor?' However he does not ask `wicked or righteous' as Reb Chanina stated, everything is determined by the Heavenly hand except for yiras Shomayim."
Rabbeinu Yaakov of Lisa, author of Nesivos Hamishpot, in his sefer Nachlas Yaakov (Parshas Tazriya), offers a profound insight into this Chazal. The above mentioned characteristics are not just bestowed randomly upon the person-to-be. The mal'ach has to bring the "drop" before HaKodosh Boruch Hu so that the Keil Dei'os Hashem can determine exactly which life situation is best suited to the person's temperament. It is a finely-tuned and perfectly tailored fit that enables the person to best withstand the trials and tribulations he encounters with a perfectly balanced bechiroh. If, for instance, someone is readily angered, being wealthy or strong might be too much of a nisoyon. If he is generous by nature, it is not much of a test for him to give charity from a position of wealth. In order to balance the bechiroh it may be better for him to be poor so that when he gives it is a greater achievement. Similar considerations apply to other situations.
There is a well-known moshol that succinctly illustrates this point. Imagine a huge hall had been designated for everyone to bring and display their pekelach of agony and pain. After all the pekelach are duly deposited, each individual is given a choice to claim whichever burden he feels is the easiest to bear. Without any doubt, after clearly seeing all the other pekelach everyone would run to reclaim his own, since it was tailor-made for him and is the only one he can bear. (See Chofetz Chaim Al haTorah Parshas Voeschanan.)
The Ideal Time for Reflecting and Incorporating Positive Attitudes
While all the above arguments may be very logical, using them to console someone under duress of a difficult situation or in the midst of a stormy crisis will very likely be counterproductive. The reaction of someone under stress is often, "It's easy for you to say, what do you know about real suffering!" Unless the person hears the words of chizuk from someone who has been, or is, in a similarly difficult situation, someone he can identify with and emulate for their emunah and bitochon despite the pain, he is not likely to react positively. Such a person needs someone like Reb Yochonon who, lo oleynu, upon losing ten sons took a tooth from the tenth one to carry with him, in order to console bitter people and mourners, "See what happened to me, my suffering is greater than yours." (Rashbam Bava Basra 116a)
The ideal time to reflect on the above lessons is during a relatively calm period when a person can more readily absorb and internalize them, strengthening his emunah and bitochon to withstand all possible nisyonos.
Reb Yehoshua ben Levi says (Ta'anis 8a), "Whoever rejoices in suffering brings salvation to the world." A person buffeted by the winds of yissurim can draw strength and comfort from the knowledge that if he properly accepts and even rejoices in his yissurim, not only are they beneficial to him on a personal level, but they also bring the yeshuoh and cause the tikkun Olom bemalchus Shakay, bimheiroh beyomeinu, as explained in Da'as Tevunos, (183).
So let us face our task in life fortified with emunah and bitochon, and with a sense of purpose, to face the challenge of yissurim, utilizing them to serve Hashem—vehabo letaher mesay'in oso.
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