In these turbulent times, reconciling faith and hardship has become an even greater challenge. How to combat, let alone confront, the surrounding evil? The Avner Institute presents two powerful letters from the Rebbe on the nature of human suffering and its role in preparing us for the future Redemption; and the Chabad legacy of commitment to Jewish instruction to strengthen our children spiritually and morally.
In loving memory of of Hadassah Lebovic A”h
“Things which you do not understand”
By the Grace of G-d
7 Iyar 5727
Brooklyn, N.Y.
Mr. ———
Victoria, Australia
Greeting and Blessing:
I duly received your letter in which you write about various things which you do not understand, such as the suffering of your father, etc.
Judging by your letter, it is surely unnecessary to emphasize to you at length the obvious idea, namely that it is certainly not surprising that a human being does not understand the ways of G-d, for a created and finite being surely cannot understand the Infinite. The opposite would rather be surprising, and it is only due to G-d’s infinite kindness that He has revealed to man certain aspects of His Divine Providence.
Child Mind
There is a simple illustration: It would surely not be surprising that a five-year-old child could not understand the conduct of a great scientist, even though the scientist was at one time a five-year-old boy, and the present five-year-old boy may grow up and become even a greater scientist. In other words, the five-year-old boy is potentially in possession of all the qualities of the mature scientist, yet it would not be surprising that the five-year-old boy cannot understand the great scientist.
But a created human being has nothing in common with the Creator insofar as intelligence and capacities are concerned. It is only that because of G-d’s kindness that certain aspects of G-d’s Providence have been revealed to man, including also the question of suffering, where we can use a similar analogy.
When a young child is told to sit down and learn the ABC, and do homework, etc., this deprives him of going out into the fresh air, sometimes interferes with having his meal on time, and might also curtail his sleeping hours etc. The child, while complying with these instructions, is not doing so because he realizes their wisdom, but because he has no choice in the matter, since he is compelled by his father or mother or teacher to do this.
This is not a case where his freedom is curbed so that he would not go about breaking windows, and the like. Insofar as the child is concerned, it is for him true suffering to be deprived of fresh air, or rest, etc., which by common consent are considered good things. Nevertheless, of what consideration is the child’s temporary suffering, even though it extends for days or months, by comparison with the good which he will enjoy thereby for the rest of his life.
Body & Soul
A further point to remember is this: When a person who has been ill succumbs to his illness, it is clear to every normal person that the illness could affect only the physical body. Obviously if there is something wrong, say with the blood of the patient, it cannot affect the patient’s spiritual life and his everlasting soul. In other words, when a patient succumbs to an illness, this happens only because the union between the soul and the body has come to an end, but the soul is an everlasting one, and this is one of the basic foundations of our Jewish faith, as also all other faiths.
In the Torah it is frequently explained and emphasized that life on this earth is only a preparation for the future and everlasting life in the world to come. This is also taught in the well-known Mishnah of Pirkei Avos [Ethics of the Fathers], which we read and study these Shabbosim. The Mishnah states, “This world is like a vestibule to the future world; prepare yourself in the vestibule so that you can enter the banquet hall” (4:21).
Now, when during the time when one is in the vestibule, there has been a period of suffering, whereby when there will be an infinite gain in the “banquet hall,” it will surely be worthwhile. It is impossible to describe the joys of the life of the soul in the World to Come, for even in this world, while the soul is connected with the body, its life is on an infinitely higher plane; how much more so when the soul is no longer distracted by the body.
Compare the joy and excitement of a child when he receives a tasty candy, with the joy of a very wise and learned scientist who succeeds in resolving an important scientific problem. Here again, as mentioned before, there is some connection between the child and the scientist, and everything is relative. But insofar as the life on this earth and the life of the soul in the future world is concerned, the differences are not of degree but of kind, and there is no common denominator between the two. At the same time, it should be remembered that the suffering in the “vestibule,” which is no more than a corridor to the “banquet hall,” is after all a temporary one, and the gain is eternal. .
Of course, you may ask why things are so conditioned that one must give up something in order to gain more. This would be the same as a child asking why he must give up his outdoor pleasures, etc. But surely it is not an unkindness to the child to “deprive” him so.
I trust that the above will suffice to answer your question. However, if you want to discuss it further, you could do so with Rabbi… whom you mention in your letter.
Social Danger
With regard to your second question concerning social dancing, etc., the answer is actually already to be found in your own letter, in which you write that the conduct of some of the people indulging in dancing and similar activity leaves much to be desired. These then shows the dangers inherent in such conduct which is not in accordance with the Shulchan Aruch [Code of Jewish Law]. For, obviously, those whose conduct has so deteriorated did not start right away on that level, for, as you write, they also only wanted to have some innocent fun, etc.
But one must bear in mind where this leads to. Clearly, the yetzer hara [evil inclination] is not idle. The yetzer hara knows that if he should approach a Jewish girl or boy who is religious and want to remain so and tempt them right away to transgress an explicit law of the Shulchan Aruch, they will not listen to the yetzer hara. On the other hand, if he should come and tell them to indulge in something seemingly innocent, which only an overly strict rabbi considers reprehensible this is the first step for the trap, to ensnare the unwary boy or girl into eventually breaking also the explicit laws of the Shulchan Aruch.
This is also why our Sages said to keep away from a bad neighbor and a bad friend (as we also learn in Pirkei Avos). Here too one may ask what is wrong if I live in a house where there is a bad-neighbor, etc. But the reason is the same as above.
Overcoming Evil
As for the question how best to overcome the temptations of the yetzer hara—the best way is not to let him get to first base. In other words, when an undesirable thought occurs, it is necessary to dismiss it at once from the mind. However, inasmuch as the mind must be occupied, it is possible to disengage it from one thought only by engaging it in another. Therefore, when any undesirable thought does occur, one must at once begin to think about good things, how to benefit oneself and others, and the like.
With regard to the question how to develop a greater love for the Torah and for G-d, etc. – in general all good things come from the study of the Torah and the observance of the mitzvoth, as it is written “If you will walk in my statutes,” to which Rashi comments – “If you will exert yourself in the Torah,” then G-d promises, “I will give your rains in their due season” and all the material and spiritual blessings mentioned there.
I suggest that you have your tefillin checked, if they have not been checked within the past twelve months, and that before you put them on every weekday morning, you put aside a small coin for tzedakah, the latter bli neder [without a vow].
In answer to another question of yours—it is self-understood that all the mail that is addressed to me is opened by me alone and is, of course, confidential.
With blessing,
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“Nothing but a challenge”
By the Grace of G-d
(undated)
Greeting and Blessing:
…You asked me to explain the following problem:
Having been brought up to believe that G-d is the Master of the world, Whose omnipotent power is not limited in time and place, and Who, moreover, is the Source of goodness and desires His human creatures to live a life based on justice and morality, and insofar as Jews are concerned—a life fully in accordance with the Torah and mitzvoth: I find it difficult to understand why such a life is often burdened with difficulties, sometimes even insurmountable obstacles?
I wish to add that I raise this question not as a skeptic, but because I believe in Divine Providence. Indeed, the more deeply I feel G-d’s benevolence and at the same time unlimited Providence, the more difficult I find it to reconcile this seeming anomaly.
This problem is, of course, not new. It is as old as humanity itself. The question has been asked and discussed in many a religious-philosophical wok throughout the ages. But the question is still being asked, because the average contemporary thinking individual no longer has direct access to Jewish religious philosophy, either by reason of a language barrier, or for lack of tine or knowledge to find the sources.
So, an attempt will be made here to give at least one explanation, and this, too, necessarily in a limited way, within the limitations of a letter. Obviously, the subject matter could fully be dealt with only in a book or lengthy treatise. Nevertheless, I believe that the salient points raised below hold the key to the problem.
Essence of Good
Starting from the same basic premise that G-d is the Essence of Goodness, and that “It is in the nature of the Good to do good,” it follows that G-d not only desires the true good, but also that this good be enjoyed in the fullest measure. If such good were given to man by Divine grace, in other words, if it were to be achieved without effort, it would have an intrinsic flaw, for it would be, what our Sages call amehan afosad—“bread of shame.”
To be sure, G-d could have established a world order wherein morality and ethics would reign supreme, with little or no effort on the part of man. However, obviously there is no comparison between something received as a gift and the same thing attained through hard personal efforts, after overcoming difficult obstacles both within and without, both material and spiritual, and sometimes even obstacle which appear to be insurmountable.
Yet, knowing that there is a Divine command to follow a certain path in life, the person is resolved to fulfill his Divine mission, no matter what the difficulties may be. Indeed, the very difficulties and obstacles which he encounters are regarded by him as challenges to be faced unflinchingly and to be surmounted; and far from being stymied by such obstacles, they evoke in him untapped powers which reinforce his determination and stimulate his effort to the maximum.
Coupled with this is the feeling of satisfaction which is commensurate only with the amount of effort exerted in the struggle which makes the fruits of victory so much more delicious.
Fully Integrated
And from the above to a still further point and deeper insight:
The true and perfect way of fulfilling G-d’s Will, which is embedded in the Torah and mitzvoth, is not when it is prompted by desire to discharge an obligation toward G-d and fellowman; nor is it the gratifying feeling of having contributed something towards the world at large, that matters, a world that is apart from and outside himself. For so long as the Jew’s compliance with the Will of G-d is externally motivated—however commendable such motivation is in itself—it is not yet quite complete. The perfect fulfillment of the Torah and mitzvoth is achieved when such fulfillment is an integral part of one’s life, to the extent of being completely identified with the individual, that is to say when the Torah and mitzvot permeate his very essence and being and become inseparable from him in his daily living.
This is the deeper meaning of the words which we declare daily in our prayer, “For they (the Torah and mitzvoth) are our life”–meaning that just as a person and his life are one, making him a living person – so are the Torah and mitzvoth and the Jew one and inseparable. Such real identification with a thing cannot be achieved and experienced if the thing has come by without effort, in striving for it, even to the extent of staking one’s life in obtaining and holding it. Conversely, only a matter which is regarded as an indispensable and integral part of one’s life can evoke one’s innermost powers, even self-sacrifice.
Meaning of Exile
The above provides an insight also into the meaning of the golus (the exile and dispersion among the nations of the world) which is at the root of most, if not all, the difficulties and obstacles confronting the Jew in his desire to live his G-d given Torah way of life. To be sure, we recognize the golus as a punishment and rectification for failures to live up to our obligations in the past as, indeed, we acknowledge in our prayers: “For our sins we were banished from our land.”
But punishment, according to our Torah, called Toras chesed (a Torah of loving kindness), must also essentially be chesed. Since G-d has ordained a certain group, or people, namely the Jewish people, to carry the difficult and challenging task of spreading—in all parts and remotest corners of the world—the Unity of G-d (true Monotheism) through living and spreading the light of Torah and mitzvoth, a task which no other group was willing or capable of carrying out—the greatest reward is the fulfillment of this destiny, or, as our Sages put it, “The reward of a mitzvah is the mitzvah itself.” Thus, the ultimate purpose of golus is linked with our destiny to help bring humanity to a state of universal recognition of G-d.
Our Divine Prophets and Sages explained at length the state of the ideal world which will eventually be attained, when all evil will be eradicated and “the wolf shall dwell with the lamb,” etc. “they shall not hurt nor destroy,” etc. Here again, at first glance, one may ask: “Why was it necessary to create vicious beasts in the first place, if they were ultimately—when the world will be filled with the knowledge of G-d—destined to be turned into docile and peace-loving creatures, so that “a small child shall lead them”? But the answer is the same as above.
Paving the road to the gradual achievement of the said destiny has always been the persevering and indomitable work of determined individuals and groups conscious of their responsibility. They dedicated themselves to the vital need of strengthening and spreading the Torah and mitzvot among the widest section of our people.
Educational Need
In recent generations, more than ever before, the main emphasis has been on the need to bring knowledge and practice of Torah and mitzvoth to the widest possible segments of our people, in the greatest number of locations, without waiting for them to seek it – in the hope that they will sooner or later realize the need of it themselves. The most effective way to accomplish this is of course, through organized Torah-true education of the young, the young in years and “young” in knowledge.
The pattern has been set by the founders of Chasidus and of Chasidus Chabad, who exemplify this approach with dedication and selflessness. The Baal Shem Tov, before revealing himself and his way of life, was a melamed—a teacher of small Jewish children. Similarly, the Alter Rebbe, founder of Chabad, a disciple of the Baal Shem Tov’s disciple and successor, began his work by founding his well-known three chadarim [classrooms].
This road has been followed also by his successors, the heads of Chabad, each in his generation. They personified an indomitable spirit and a disdain for any and all difficulties and obstacles in their work for the dissemination of the Torah and mitzvoth. They also made it plain for all to see that whatever the difficulties, these are nothing but a challenge, to be expected and overcome. And by facing up to, and eventually overcoming, all obstacles, they had verified the truth of the basic tenets of our faith, namely that G-d’s Providence extends to each and every one individually, and that “He who is determined to purify himself and others, receives aid from On High.”
It is a matter of common experience that when there is a firm will and unshakable determination, it soon becomes apparent that the difficulties are often largely imaginary, and even when real – not insurmountable. The forces of good are cumulative and self-generating, as our Sages indicated in their well-known dictum, “One mitzvah brings another in its train.” If evil can be contagious, good is certainly much more so, and many who stand at the sidelines are inspired and willing to join in constructive and positive action, provided the lead is given and the way is shown.
The challenge of our time is to spread the knowledge of the Torah and mitzvoth, particularly through the education of our young, until each and every Jew will attain the level of “Know the G-d of your father and serve Him with a perfect heart,” and the fulfillment of the prophecy “They shall now Me, small and great, and the earth will be filled with the knowledge of G-d, as the waters cover the sea.”
With blessing,
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