Description: Chapter 3 - 05
Derech Hashem
Section II – Chapter 3 – 05
The Ramchal now goes on to explain a very deep concept, to understand the many different levels of yissurei hatzadikim, the suffering of a tzaddik. Hashem not only created tests and missions for individual people, taking all their associated people into account. But Hashem also bound us together, in one mission. There is a communal perfection that has to be achieved, and in this aspect of our existence it’s possible for some people to rectify others.
It’s not definite that only a person who has achieved his perfection alone will merit the world-to-come, because there’s another possibility. He can attach himself to someone else, a tzaddik, who has achieved true perfection, and through his association with the tzaddik he will gain entrance into Olam Habah. In Olam Habah, his position will be way below the tzaddik, because the tzaddik has entered on his own merit, whereas he only enters because of his connection to the tzaddik. But this setup allows more people to merit entrance into Olam Habah and enjoy closeness to Hashem.
The tzaddik who has been ‘mezakeh’ others to elevate them as well, will receive additional reward for this alone. In the world to come, these tzaddikim will be the heads, the leaders, and the others who entered because of them will be subservient to them – in whatever capacity that applies in Olam Habah. In order to enable this connection Hashem tied us all together, as we say, ‘Kol Yisrael Araivim Zeh La’Zeh,’ all of Klal Yisrael are responsible for each other, and obviously, if we are held accountable for other’s sins, we will benefit from other’s mitzvos as well!
However, due to this arrangement, tzaddikim are also afflicted with suffering at times, to atone for the sins of their generation. Tzaddikim are expected by Hashem to accept suffering on behalf of their people, just as they would accept suffering with love of Hashem on their own account. Through suffering on behalf of their nation, they bestow great benefit to us all, saving us from punishment, and bringing blessing and brachah for us, and atoning for us, and at the same time, it is a tremendous accomplishment for them. Tzaddikim are elevated to a great level when they accept suffering for the sake of others and it establishes their position as the leaders in the world-to-come.
There is even a greater level that tzaddikim can attain. This is when tzaddikim accept suffering upon themselves in order to save their generation from punishment or near destruction in this world, and by doing that they are saving us both in this world and in the next world. But there is a greater level as well, where tzaddikim accept suffering upon themselves, not only to save their generation, but to bring the world to its perfection and allow for the ‘tikun hashalaim,’ when Hashem reveals Himself, to occur.
In order to explain this, the Ramchal goes into the purpose of evil in this world, why Hashem allows it to exist at all. The Ramchal explains this concept at length in his sefer Daas Tevunos, so part of what we will be saying, is quoted from there, which we will iy”H get to in the coming shiur.
Derech Hashem
Section II – Chapter 3 – 05
The Ramchal now goes on to explain a very deep concept, to understand the many different levels of yissurei hatzadikim, the suffering of a tzaddik. Hashem not only created tests and missions for individual people, taking all their associated people into account. But Hashem also bound us together, in one mission. There is a communal perfection that has to be achieved, and in this aspect of our existence it’s possible for some people to rectify others.
It’s not definite that only a person who has achieved his perfection alone will merit the world-to-come, because there’s another possibility. He can attach himself to someone else, a tzaddik, who has achieved true perfection, and through his association with the tzaddik he will gain entrance into Olam Habah. In Olam Habah, his position will be way below the tzaddik, because the tzaddik has entered on his own merit, whereas he only enters because of his connection to the tzaddik. But this setup allows more people to merit entrance into Olam Habah and enjoy closeness to Hashem.
The tzaddik who has been ‘mezakeh’ others to elevate them as well, will receive additional reward for this alone. In the world to come, these tzaddikim will be the heads, the leaders, and the others who entered because of them will be subservient to them – in whatever capacity that applies in Olam Habah. In order to enable this connection Hashem tied us all together, as we say, ‘Kol Yisrael Araivim Zeh La’Zeh,’ all of Klal Yisrael are responsible for each other, and obviously, if we are held accountable for other’s sins, we will benefit from other’s mitzvos as well!
However, due to this arrangement, tzaddikim are also afflicted with suffering at times, to atone for the sins of their generation. Tzaddikim are expected by Hashem to accept suffering on behalf of their people, just as they would accept suffering with love of Hashem on their own account. Through suffering on behalf of their nation, they bestow great benefit to us all, saving us from punishment, and bringing blessing and brachah for us, and atoning for us, and at the same time, it is a tremendous accomplishment for them. Tzaddikim are elevated to a great level when they accept suffering for the sake of others and it establishes their position as the leaders in the world-to-come.
There is even a greater level that tzaddikim can attain. This is when tzaddikim accept suffering upon themselves in order to save their generation from punishment or near destruction in this world, and by doing that they are saving us both in this world and in the next world. But there is a greater level as well, where tzaddikim accept suffering upon themselves, not only to save their generation, but to bring the world to its perfection and allow for the ‘tikun hashalaim,’ when Hashem reveals Himself, to occur.
In order to explain this, the Ramchal goes into the purpose of evil in this world, why Hashem allows it to exist at all. The Ramchal explains this concept at length in his sefer Daas Tevunos, so part of what we will be saying, is quoted from there, which we will iy”H get to in the coming shiur.