Expressing Our Faith
The Mizmor Tehillim we recite each Shabbat declares the “goodness” of singing Hashem’s praises: “Tov lehodot laShem u’l’zamer l’shimcha elyon.” [Sefer Tehillim 92:2-3] The mizmor continues with the famous pasuk: “L’hagid ba’boker chasdecha, v’emunat’cha ba’leylot.” This second pasuk encourages speaking about Hashem’s kindness in the “boker” and His faithfulness in the “leylot.”
Though erev (evening) is the time parallel to boker (morning), the pasuk uses the term leylot (nights) instead. The mizmor refers not to physical night but, rather, to times of darkness. Just as we thank Hashem for his kindness during the “mornings,” when His Hand is clear, so we need to express our belief in His faithfulness at “night”—at times when His Hand is hidden. [See Be’er HaParasha, Vayechi 5782]
During the “dark nights,” when people are suffering, we need to not only believe that things are for the good but also express this belief. This is why Rebbi Akiva used to emphasize the importance of saying that everything Hashem does is for the good. [Talmud Bavli, Masechet Berachot 60b] We need to verbalize our faith that things will turn out well. This is part of what causes things to work out that way. [See Ben Yehoyada, Masechet Berachot 60b]
This is how Rav Shlomo Kluger [Yeri’ot Shlomo commentary on the Siddur] explains the pasuk in Hallel: “Hodu laShem ki tov, ki l’olam chasdo—Thank Hashem because things are good; His kindness is forever.” [Sefer Tehillim 118] Rav Kluger explains that the phrase “ki l’olam chasdo” includes times when Hashem’s kindness is hidden. At these times (as well), we must “hodu laShem ki tov.” Like “v’emunat’cha ba’leylot,” this pasuk also teaches the importance of expressing our emunah (faith) and confidence at difficult times.
Reflecting And Changing
Difficult times should inspire reflection and improvement. This is why the word we use to describe life lessons—mussar—shares a root with the word yisurin (suffering). [1] Yisurin should inspire us to learn and internalize mussar lessons.
The Gemara [Talmud Bavli, Masechet Berachot 5a] encourages those experiencing yisurin to “search through” their deeds to find the sin causing the suffering. Parashat Nitzavim [Sefer Devarim 30:1-2] describes this process. It explains that after we experience the kelalot (curses) depicted in the tochachah (section of curses), [2] we should return to ourselves—and then to Hashem. Suffering should inspire reflection and teshuvah. [See Sefat Emet, Likutim, Shabbat Shuvah]
The tochachah in Parshat Bechukotai [Sefer Vayikra 26:1-27] describes a scenario where people fail to react this way. Hashem responds by intensifying their suffering. Interestingly, the tochachah (repeatedly) describes such people as following Hashem “b’keri.” The Rambam explains that the word connotes the attribution of suffering to chance, the natural “way of the world.” [3] This kind of response causes Hashem to “raise the volume” of the suffering until people recognize His Hand and respond accordingly.
The Rambam [Mishneh Torah, Hilchot Ta’aniyot 1:1-3] explains that this is why we respond to suffering by blowing the chatzotzrot (trumpets) and fasting. We stop our regular routine, pray to Hashem (with the chatzotzrot), and reflect on the message He is sending us. [4]
The aforementioned Gemara continues that one who cannot find any wrongful deeds should view his suffering as yisurin shel ahavah, “suffering expressive of (pure) love.”
If we have not sinned, why does Hashem cause us pain? [5] The Ran [Derashot HaRan, Derush 10. See also Maharal, Netivot Olam, Netiv Hayesurin] explains that this kind of suffering aims to get us to change our life’s direction. Suffering is not always a punishment for wrongdoing; it can also be a warning sign.
Elihu made this point to Iyov, who saw his suffering as unwarranted. No sin of his could justify the terrible suffering he was experiencing. Elihu explained that Hashem often uses suffering to communicate with man, to get him to stop and reflect more carefully upon his life’s path. He may not have done anything wrong yet, but he is heading in the wrong direction. [Sefer Iyov 33:19-22]
A Time For Hoda’ah
In addition to expressing faith and reflecting upon our lives, suffering should also inspire thanks to Hashem. This may seem surprising, but it is how the Gemara [Talmud Bavli, Masechet Berachot 54a] explains the meaning of the Torah mandate to love Hashem “b’chol me’odecha.” [Sefer Devarim 6:5] The pasuk teaches us to thank Hashem in all situations—irrespective of the way “He treats us.” [6]
What should we thank Hashem for at times of suffering? The Alshich [7:11-16] encourages thanking Hashem for all the good we (often) take for granted. In actuality, we should all (even those who are healthy, safe, and secure) constantly thank Hashem for sustaining and assisting us. We should recognize Hashem’s role in keeping us healthy and protecting us from danger. [7] As we often do not realize that He is helping us and (thus) do not express enough appreciation, Hashem places us in dangerous situations and vulnerable positions to remind us of His role in our lives. In such circumstances, we must remind ourselves of and express our appreciation for His constant assistance.
We can appreciate this point by recalling the story of the chasid who came home one night to an empty dinner table. He waited and waited, but his wife did not serve dinner. The next night, he returned home, and besides no dinner, the house was a mess. The third night, he found no dinner, a messy house, and his children unattended and running wild.
The chasid went to his Rebbe to ask what to do. The Rebbe smiled and inquired when the chasid had last thanked his wife for serving dinner, keeping a clean home, and caring for the children. Sometimes, we appreciate things only once we no longer have them. [8] We, too, sometimes need to be reminded to thank Hashem for the miracles He does for us “every day… all the time, evening, morning, and afternoon.” [Siddur Ashkenaz, Seder Amidah: Modim]
Rabbeinu Yonah goes further and encourages thanking Hashem for the suffering itself. As suffering teaches us important lessons and ultimately yields a positive result, we should thank Hashem for it as well. Rabbeinu Yonah explains that Sefer Tehillim teaches us to say to Hashem, “I thank You for Your mussar, which I accept with love.”
Along these lines, the Bnei Yissaschar [Kislev 4:139] explains that one’s davening at difficult times should focus on shevach (praise), not bakashah (request). We are meant to respond to our suffering by showing greater appreciation of Hashem; [9] our tefillah should reflect this.
Based on Hallel, which includes six pesukim of thanks (Hodu laShem ki tov) and four of bakashah (Anah Hashem…), the Beis Yisrael taught that one’s tefillah at difficult times should consist of sixty percent praise and forty percent bakashah. Times of need are opportunities to focus on and express our appreciation for Hashem’s attendance to our needs each day and all year round.
Bringing A Yeshuah
Rabbeinu Yonah concludes that it is this thanks that ultimately brings salvation. When we show appreciation for Hashem’s kindness, He shows us more. [See Shu”t Rabbi Akiva Eiger Hachadashot]
In addition to expressing thanks at difficult times, the Kaf HaChayim [281:8, quoted in the name of the Chesed L’Avraham] recommends committing to recite Nishmat publicly after the difficulty is resolved. Our intention to praise Hashem merits His salvation.
Recognizing and appreciating Hashem’s kindness is a central part of our mission in life. Difficult times are meant to remind us of this, and inspire us to express appreciation for Hashem’s past and current kindness and reinforce our commitment to doing so in the future. n
Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi
Written by Rafi Davis
NOTES
1. See Rashbam (Devarim 11:2) who connects the Torah’s usage of the term “mussar” to yisurin
2. It is noteworthy that we use the term “tochachah” (rebuke) to refer to the section that describes the curses. The curses are meant to rebuke—not to punish.
3. See the earlier pieces, entitled “The Director Behind the Scenes” and “When Strange Things Happen” for more on the topic of “chance.”
4. The Sefat Emet (Likutim, Shabbat) explains that this is the proper response to suffering: instead of thinking that suffering demonstrates that Hashem is not with us, it should indicate to us that we have a problem that we need to address
5. The question is asked according to the simple understanding of the Gemara (which implies that these yesurin are not based in any sin). This is also Rashi’s understanding and an idea that appears clearly in the Gemara in Shabbat (55b). However, see Ramban (Sha’ar Hagemul [Kitvei HaRamban 2:269]) who explains the Gemara differently
6. See also Mechilta (Beshalach 3) which explains that this was (part of) the direction Hashem gave to Moshe at the time of crisis at Yam Suf.
Sha’arei Teshuva (4:12) infers this idea from many places in Tanach. One of them is Tehillim 116, which uses the same words (shem Hashem ekra) to describe the way we speak to Hashem at times of celebration and distress.
7. See Kav Hayashar, Perek 18. Consistent hoda’ah avoids the need for Hashem to decree suffering that would (otherwise) need to inspire it. See Ben Yehoyada (Pesachim 117a), who explains the Gemara in Pesachim (117a) this way
8. See Talmud Bavli, Bava Metzia 86a for an example of how this idea appears (in a different, but similar way) in the Gemara
9. An earlier source for this idea can be found in the opinion of the Geonim (quoted by the Tur [Orach Chaim 579]) who include Hallel Hagadol in the list of Tehillim one should recite on a ta’anit.