Description: Chapter 3 - 04
152
Derech Hashem
Section II – Chapter 3 – 04
Another important rule which is related to this concept, is how yissurim, suffering works. It’s possible that a person can be a tzaddik, but he has sins, or a beinoni, who is midway in his avodah, and Hashem will decree upon them that they should receive the motivation and inspiration they need to do teshuvah. At that point they will get some measure of suffering from Heaven in order that they should take it to heart and start to reconsider their actions.
However, these yissurim aren’t for the purpose of washing a person free of sin, so that he can merit the world-to-come, rather these yissurim are there expressly to awaken a person, to bring his heart to repentance. Hashem only created punishment in the absence of teshuvah. Hashem’s true desire is that a person shouldn’t sin, but if he sins, he should do teshuvah and return. If he doesn’t do teshuvah, in order that he doesn’t totally destroy himself, he will be afflicted with different levels of suffering, to bring to his attention the need to change. If that also doesn’t work, then he will be punished with suffering which cleanse him from his avairos, yisurei mairok. This is alluded to in Iyov, ‘vayigel aznam la’mussar, vayomer ki yeshuvun me’aven.’ Their ears are opened to rebuke, and Hashem says the purpose is that they return from sin.
Hashem also only allows a person to sin so much, before Hashem puts a stop to it. There are limits to a rashah, how long he’ll be allowed to choose evil and destroy himself. Once he reaches that point, which Chazal refer to as ‘miluy ha’saah,’ the filling of the measure, Hashem won’t wait any longer and will destroy the rashah. Up to that point it is possible that he will be successful in what he does, and be allowed min hashamayim to do evil things, because ‘haba’ah litamei poschin lo,’ someone who wants to choose evil the door is left open for him. But once he reaches the boundary, Hashem unleashes his punishment and he is destroyed.
It’s also important to realize that Hashem in His ultimate wisdom and knowledge takes everything into account. When He decides how to give a person his test and choices, what level of siyatah dishmayah he will receive, how difficult or easy it will be, everything plays a role. His relationship with the people around him and his community. Hashem looks to the parents of the person, and to their children, their neighbors and community, and after judging how every single aspect will be affected, is the test administered to the person. This judgement is exclusive to this world, because when a person is judged in the next world, each person is judged alone. But in this world, everyone is affected, and included in the judgement and hashgachah.
For example, if Hashem decides that a person should be wealthy and that should be his test in life, that person’s children will be born into wealth, and will remain wealthy unless something happens to them. Likewise, if a person is destined for poverty, he and his wife and his children and the people around him are equally affected. The Mishnah says in Eidiyos, that a person passes on to his children through his merits, five things, one of them being wealth. That being the case, all those are taken into account when a person’s judgement is passed and his test and nisayon in life is determined.
152
Derech Hashem
Section II – Chapter 3 – 04
Another important rule which is related to this concept, is how yissurim, suffering works. It’s possible that a person can be a tzaddik, but he has sins, or a beinoni, who is midway in his avodah, and Hashem will decree upon them that they should receive the motivation and inspiration they need to do teshuvah. At that point they will get some measure of suffering from Heaven in order that they should take it to heart and start to reconsider their actions.
However, these yissurim aren’t for the purpose of washing a person free of sin, so that he can merit the world-to-come, rather these yissurim are there expressly to awaken a person, to bring his heart to repentance. Hashem only created punishment in the absence of teshuvah. Hashem’s true desire is that a person shouldn’t sin, but if he sins, he should do teshuvah and return. If he doesn’t do teshuvah, in order that he doesn’t totally destroy himself, he will be afflicted with different levels of suffering, to bring to his attention the need to change. If that also doesn’t work, then he will be punished with suffering which cleanse him from his avairos, yisurei mairok. This is alluded to in Iyov, ‘vayigel aznam la’mussar, vayomer ki yeshuvun me’aven.’ Their ears are opened to rebuke, and Hashem says the purpose is that they return from sin.
Hashem also only allows a person to sin so much, before Hashem puts a stop to it. There are limits to a rashah, how long he’ll be allowed to choose evil and destroy himself. Once he reaches that point, which Chazal refer to as ‘miluy ha’saah,’ the filling of the measure, Hashem won’t wait any longer and will destroy the rashah. Up to that point it is possible that he will be successful in what he does, and be allowed min hashamayim to do evil things, because ‘haba’ah litamei poschin lo,’ someone who wants to choose evil the door is left open for him. But once he reaches the boundary, Hashem unleashes his punishment and he is destroyed.
It’s also important to realize that Hashem in His ultimate wisdom and knowledge takes everything into account. When He decides how to give a person his test and choices, what level of siyatah dishmayah he will receive, how difficult or easy it will be, everything plays a role. His relationship with the people around him and his community. Hashem looks to the parents of the person, and to their children, their neighbors and community, and after judging how every single aspect will be affected, is the test administered to the person. This judgement is exclusive to this world, because when a person is judged in the next world, each person is judged alone. But in this world, everyone is affected, and included in the judgement and hashgachah.
For example, if Hashem decides that a person should be wealthy and that should be his test in life, that person’s children will be born into wealth, and will remain wealthy unless something happens to them. Likewise, if a person is destined for poverty, he and his wife and his children and the people around him are equally affected. The Mishnah says in Eidiyos, that a person passes on to his children through his merits, five things, one of them being wealth. That being the case, all those are taken into account when a person’s judgement is passed and his test and nisayon in life is determined.