ב'ה
FROM RHE DARK SHINES THE LIGHT
The Silver Lining In Challenge And Adversity
By Rabbi Yoseph Kahanov Jax, Fl.
Rachel comes home from her afternoon date looking very unhappy.
“What's the matter, Rachel?” asks her mother.
“Andy asked me to marry him,” she replies.
“Congrats! But why are you so sad?” her mother asks.
“Because he is an atheist. Oh mom, he doesn't even believe in Hell."
"That's all right darling,” replies her mother, “I say you marry him. Between the two of us, he'll soon discover how wrong he is.”
----------------------------------------------------------
When things go wrong as they sometimes will; when the road you’re trudging seems all up hill.
When funds are low and debts are high; as you try to smile but somehow sigh.
When life weigh’s you down more than a bit; Rest you must but don’t ever quit.
Life can be tough with its twists and its turns; often it is wearisome as we tend to learn.
You mustn’t give up though the pace seems slow; you’re liable to succeed with just one more blow.
Success is failure turned inside out; the silver lining behind dark clouds of doubt.
Many a failure will turn about; you may be a winner should you stick it out.
You never can tell how close you are; it may be very near when it seems oh so far.
So stick to the fight when you’re hardest hit; it’s when things seem worst that you ought to recommit! (Anonymous)
----------------------------------------------------------
“Der Ba’al Agalah Shmaised, Dee Ferd Briken-Zich, Uhn-Dervaile Fort-Men” (Yiddish).
Loosely translated: The coachman whips, the horses strike out with their feet and all the while the journey is underway. (Reb Mendel Futerfass)
----------------------------------------------------------
Did you ever stop and wonder what’s wrong with this would of ours. Why is it so fraught with conflict and struggle? Life is in fact so full of challenge and strife, some say it’s better not to have been born at all! But how many people have you meet that are so lucky?
Why should it be this way? If the world is G‑d’s handiwork; His precious garden, why is it seemingly so unkempt; so infested with weeds parasites? To answer the question we must step back and consider the very nature and meaning of life.
We humans tend to think that we’ve somehow been assured a certain quality of life; as if we’ve come into this world with a contract in hand. We feel entitled for things to “Go well.”
When things go “Wrong,” we become rattled, stressed, depressed and indignant. We search for reasons as to why things are not “Right” and demand answers. We wax philosophical and introspective. We seek council in religion and psychology. Yet when things go right, gone are the questions; gone is the philosophy and introspection.
Let’s be honest, have you ever heard of a person seeking psychological guidance to explain his winning the lottery, or landing a seven figure job? The reason for this is because we tend to believe that this is the way “Things should be.” The reality is that our Idea of how “Things should be,” is vastly distorted.
Somehow in our model of how things should be, winning the lottery is more “Reasonable,” then enduring pain and adversity, despite the 1 In 175 Million odds and the fact that there is a greater chance of (Heaven forbid) getting into a car accident, plane accident, struck by lightning, dying in an asteroid apocalypse or drowning in a bathtub.
In our distorted perception of life, there is little room for challenge, adversity and struggle, but therein lies the mistake. A lack of understanding, or refusal to accept, the reality of our existence, is what leaves us perplexed.
The fact of the matter is that nowhere does it say that life was meant to be smooth sailing – unhindered and unhampered by adversity or resistance. Whoever suggested that life was meant to be tranquil and challenge-free certainly did not get it from the Torah.
Quite the contrary, the Torah is replete with the opposite notion. From the tumultuous lives of our ancestors, Avraham, Yitzchak and Yaakov, to our slavery in Egypt and the ill faded forty-year sojourn in the desert, the recurring theme is one of challenge, difficulty and failure. Then and only then comes the taste of accomplishment and triumph.
This phenomenon is summed up by King Solomon rather succinctly, in the book of Proverbs: “Sheva Yipol Tzaddik V’kam” (a righteous person falls seven times and rises). The ups and downs, the highs and lows, the rises and falls of the human spirit, is an essential part of life. It is part and parcel of mortal existence.
NATURAL DOES NOT = GOOD
Our distorted perception of reality is reflected in a similar misconception, namely, that what is natural is necessarily good. Indeed, the very word “Natural” has become synonymous with goodness and wholesomeness. It conjures up images of rustic countryside, scenic mountains, and sparkling streams. Anything that sports the label natural is automatically perceived to be admirable and wholesome.
So real is this misnomer, the term is often successfully invoked to market products which are anything but wholesome. Recently a cigarette manufacturer sought to cash-in on the ruse, hence the promotion of a cigarette with “No-additives.” I kid you not.
The notion that natural = good is fundamentally flawed. While there are some properties that are good in their un-tempered and unmitigated form, such as air and water, they are few and far between, and even these are not always natural. The drinking water of most civilizations comes from treated facilities and the air in most domiciles is heated and air-conditioned.
The vast majority of natural phenomena are, hence, in and of themselves, not beneficial. Human effort and assertion are essential ingredients in practically every dimension of creation that is of discernible value.
Moreover, much of what is truly natural is oftentimes harmful and even fatal. Need anyone be reminded that hurricanes, volcanoes, floods, diseases, and other calamities are all natural phenomena? Need anyone be convinced that anger, jealousy, revenge and lust, are natural and instinctive? Considering the above, it is rather difficult to behold the glory and luster of the all-natural.
The upshot is that the raw and default state of existence is inherently lacking in benefit and value. Anything of virtue and goodness requires refinement and perfection. Man's exertion and effort are hence of critical importance. There is nothing of true substance in this world that can be achieved without it.
THE PREFECTION OF IMPREFECTION
A world-renowned sculptor was commissioned to design a statue that would be placed in the City Square. After much thought he decided on a work that would pay tribute the animal that had given civilization its mobility and versatility – the horse.
For months he worked meticulously, paying attention to every detail, sculpting every sinew and muscle of his bronze stallion, so that it would be a lifelike replica of the real thing.
After two years of painstaking effort, the statue was complete. The artist presented it to the city officials who agreed unanimously that it was truly magnificent. The bronze stallion was promptly placed in the City Square. Yet, much to the disappointment of the piece of art was completely ignored. No one had even given it a second glance.
In despair, the sculptor confided to his friend: "I cannot understand why everyone is ignoring my work. I labored on this project two years, and it is entirely disregarded."
"My dear friend," responded his confidant, "The problem with your work is that it is too perfect. People think it is real and thus continue-on. Who is going to stop to look at a horse?
"So what do you suggest I do?" exclaimed the exasperated artist. "Here is my advice," replied the friend. "Make a crack in it. People will then recognize that it is not a real horse but a grand piece of art, and will stop to admire it."
So, with a heavy heart, the sculptor followed his friend's advice. He took a chisel and mildly deformed the once perfect image. The results were immediate; people would constantly stop to admire the magnificent piece of art.
The inevitable question, then, is how does the notion of an imperfect universe coincide with the central religious axiom of a perfect and almighty G‑d. How can it be that a perfect G‑d would create an imperfect universe; a world in which nature seems incomplete and lacking?
The answer, quite plainly, is that it was by design rather than by deficiency that G‑d created the world in its imperfect state. As we shall illustrate, it was G‑d’s clear intention for man to be his partner in creation; for man to put the finishing touches on the world He crafted. The imperfection of creation is thus in reality its very perfection. The following Talmudic discussion seems to support this notion:
“Rabbi Meir used to say, the critic might challenge you with the following argument: If G‑d loves the poor, why does he not support them? If you should encounter this argument, this is how you ought to respond: G‑d wanted it this way, so that through helping the poor we may be saved from Gehinnom (Purgatory) . . .
This question was actually put to Rabbi Akiva by the Roman Governor of Judea, Tineius Rufus “If G‑d loves the poor, why does He not provide them with a livelihood?” He answered, “In order that we be spared the affliction of Gehinnom.” – Baba Bathra 10b.
The great Talmudic authors, Rabbi Meir and Rabbi Akiva, evidently viewed the seeming imperfection of poverty, as an opportunity for man to feel the pain of a fellow human being and respond with generosity. G‑d designed it this way so that man may become a partner in creation. In doing so he attains self-perfection and refinement, bringing thereby his purpose of existence into fruition.
It is quite obvious from the above, that G‑d has deliberately incorporated imperfection and deficiency in His creation, so that through his efforts man may perfect himself and the world he inhabits. A similar anecdote is related in the Midrash:
“A philosopher once asked Rabbi Hoshayah the elder: ‘If circumcision is so cherished why wasn’t it given to the first man, Adam? [Why aren’t all male children born that way?’] Rabbi Hoshayah replied, ‘All that was created in the first six days of creation requires improvement: mustard must be seasoned . . . wheat grain must be ground. Man too requires improvement’” (Medrash Rabbah Bireishis 11:7).
Circumcision, then, is another example of the Creator having left His work unfinished, so that man can perfect it. This partnership permeates every element and property of life. The very bread we eat can be fashioned only after an arduous process of preparation. We are given wheat but its inner goodness is protected with various shells and coverings. The chaff must be removed and the flour sifted repeatedly to make it fine and pure.
This fundamental principle explains another puzzling phenomenon; why the procurement of man's most essential needs, such as food, shelter, and the like, require industrious effort and creativity. Of all creatures that roam G‑d’s earth, man’s basic needs are attained in the least natural fashion.
Logic it would suggest that man, the most important of G‑d’s creation, should have been the most cared for of all creations. Man more than anything else, should come-by his essential necessities most naturally. Yet, this is clearly not the case.
It is further noteworthy, that the human infant is the most helpless of all G‑d’s creatures; the most dependent on external care for survival. It seems that from the moment of birth man is less a ward of nature than any other creature.
This is another indication that man’s destiny in life is unique. Man is not meant to be a creature of nature. If man’s basic necessities do not come to him naturally, what then can be expected to come without intervention and exertion? Man was obviously meant to earn his keep in this world in a very different way from all other creatures with whom he shares the universe.
Having been created in the image of G‑d; having been given the ability of free choice and the inherent rewards, man is required to earn what is given to him, both on the physical and spiritual level, through labor and exertion.
Life, then, is a cacophony of challenges, failures and victories; a hodgepodge of pain and of gain. As much as we don’t like or approve of it, there is nothing consistent or predictable about life, nor is it neat or tranquil.
A spiritual mentor of mine put it rather bluntly: “You want tranquility? Visit the cemetery; among the dead it is very peaceful. Among the living there is strife and disorder.”
Yet all the trials and tribulations in life are designed for our benefit and good. It is a deep-rooted Jewish belief that everything that occurs, even that which appears to be negative, is in reality good.
This outlook is underscored by the Talmudic requirement to bless the Lord for the seeming evil in our lives just as we bless Him for the good. Hence the law that when a Jew hears good tidings, he blesses G‑d who “Is good and does good.” And when he hears bad news of death or destruction, heaven forbid, he similarly praises G‑d: “Blessed are you O Lord, the true judge.”
There is no context or appreciation for good without the contrast of what appears to be bad, as there is no appreciation of light without the contrast of dark. There is no context or appreciation of holiness, purity, mercy and benevolence, without their seeming opposites. So, in a certain sense the negative begets the positive. The negative, then, is the positive.
The notion that every occurrence is infused with good and is for the good, pertains to all adversity, even to Divine retribution. The following observation made by the classic Torah commentaries in reference to the affliction of Tzaraas – which constitutes the majority of this week's Torah portion, Mitzora – is a fitting illustration of this fundamental Jewish principle.
The Torah renders the Mitzora, one with a leprosy-like malady – a condition brought-on by spiritual deficiency – spiritually impure and requires him to be quarantined. A unique characteristic of the Tzaraas condition was its capacity to manifest itself in a person’s body, garments, as well as the walls of his home.
In Chapter, 14 Verse 33, the Torah relates the following instruction: “When you arrive in the land of Canaan that I give you as a possession, and I will place a Tzaraas affliction upon a house in the land of your possession. The one to whom the house belongs shall come and declare to the Kohen saying: ‘A sort of affliction has appeared to me in the house’ . . . The Kohen shall return on the seventh day; he shall look and behold the affliction had spread in the walls of the house. The Kohen shall command, and they shall remove the stones that contain the affliction . . . If the affliction returns and erupts in the house after he has removed the stones . . . it is a malignant Tzaraas in the house, it is contaminated. He shall demolish the house – its stones, its timbers, and all the mortar of the house . . .”
Needless to say, when Tzaraas struck, in whatever form, it was not a pleasant occurrence. In the case of the afflicted house it was particularly distressing, since in its worst form, it would result in the demolition of the house – a rather costly and devastating ordeal on the part of the owner. Yet ironically, the commentaries perceive this destructive form of Tzaraas in a highly positive and constructive light.
From the peculiar manner in which the Torah introduces this topic: “When you arrive in the land . . . I will place a Tzaraas affliction upon a house . . .” – the implication being that this is some type of good tiding, asserts Rashi, the foremost commentator on the Torah, that the Canaanite inhabitants – resigned to the fact that the Israelites were poised to conquer the land – went ahead and hid their valuables in the walls of their homes. In order to enable the Jewish owners to detect and acquire this wealth, G‑d placed the affliction on the wall where the treasure was buried so that the stones would have to be removed and hence the treasure uncovered.
Is it not amazing? We’re talking about a person who had been stricken with a serious catastrophe, perhaps as a punishment for damaging transgressions. Still, our sages are stanch in their view that this is as much about Divine mercy and blessing as it is about anything else. How is this to be understood?
The answer is that herein lies the very essence of the Jewish perspective regarding adversity. G‑d, being the epitome of goodness and compassion, does not perform acts of badness or evil. Even when G‑d tests us or exacts punishment, the very act is itself permeated with His loving kindness.
Rather than punishment or revenge, the purpose of adversity and struggle is for our own benefit physically and spiritually, it is to help us uncover deep hidden treasures, whether within the walls of our homes or the confines of our souls.
Much as with Tzaraas there is nothing pretty or orderly about adversity and challenge, other than the ultimate result – the triumph of the soul and the fulfillment of its earthly mission.
May we merit to witness that day with our fleshly eyes in an open and revealed manner. May we soon arrive at the promised age when challenge and adversity will vanish from the world, when we will experience the true reward and purpose for human existence, with the coming of the righteous Moshiach BBA.
