Today’s learning is dedicated to the refuah sheleima of Simcha Nosson ben Zissel.

Attribute # 9 – May You Cast All Their Sins into the Depths of the Sea – ותשליך במצלות ים כל חטאתם‎‎

This is a good Attribute of Hashem [even if it may appear otherwise]. When Bnei Yisrael sinned, Hashem delivered us into the hands of [enemies such as] Pharaoh, and they returned in teshuvah. Why [then] were Pharaoh, Sancheriv, Haman and similar enemies punished? Hashem does not console Himself saying, “Bnei Yisrael have done teshuvah, let there be for them no more evil. Haman, Pharaoh or Sancheriv will be removed from them.” This is not enough; rather, Hashem pays retribution to Haman, Pharaoh and Sancheriv…

A person confesses his sins, and his attention is to purify himself, as Dovid said, “Generously cleanse me from my transgressions” (Psalms 51:4). So too, we say, “Erase [what I have sinned before you], in Your great mercy” (end of Yom Kippur Shemoneh Esrei). A person’s only prayer is that the punishment be light so that it not interfere with his Torah study, as we continue, “but not through bad suffering.”

This is also his intent when he says, “You are just in all that befalls us” (immediately after the Ashamnu confession). He actually accepts suffering willingly, as atonement…

Hashem is destined to bring back Satan and the wicked who follow his actions and deeds, and bring judgement upon them. This is the meaning of the verse, “May You cast all their sins into the depths of the sea.” It means that Hashem sends His judgement to be carried out by those who are [likened to] the depths of the sea, as it is written, “The wicked are like the stormy seas, which cannot be quieted; its waters cast up mud and mire” (Yeshayahu 57:20). These are the ones who inflict judgement upon Bnei Yisrael. Their deeds will return upon their own heads, i.e., once Bnei Yisrael have been punished, Hashem reconsiders, even on what happened before, and demands retribution for their shame…

So too should one act towards another. Even if he is a wicked person crushed down by suffering, he should not hate him, for after he has been disgraced he becomes your brother (Makkos 23a). One should draw close the rebellious who have been punished and have mercy on them. On the contrary, he should rescue them from their enemy and not say, “His sin brought it upon him.” Instead, he should have mercy on them, in accordance with this Attribute.   —   Rabbi Moshe Cordovero, Tomer Devorah

This Attribute teaches us that the suffering we experience in this world purifies us from sin, leaving us with a clean slate. After we have earned atonement, Hashem demands retribution from those who have caused us harm.

Before delving into the details, I would like to issue somewhat of a disclaimer. In this post we will be discussing the subject of suffering and punishment. This is a very sensitive topic and, as always, I tried to choose my words very carefully. I would like to apologize in advance if this post causes any offense, as this is not my intention at all. Unfortunately, many people experience terrible suffering, and it is simply not my place to tell anyone that their pain is beneficial for them or that they should thank Hashem for their troubles. My only hope is to bring comfort, hope and encouragement through the words of Rebbe Nachman and the true tzadikim. (Also, my apologies for lengthy post. There is much to be said…) That said, let’s dive right in.

Rebbe Nachman teaches that suffering is an inevitable part of life. He writes, “There is no one in the world who does not suffer in one way or another. People have all kinds of hardships and difficulties. It may be the problems of making a living, their health, or domestic troubles with their wife and children and the other members of the household. No one can escape a certain amount of pain and hardship, because ‘man was born to struggle’ (Iyov 5:7)… The only way to escape is to take refuge in Hashem and His Torah. It takes great patience to bear what one must go through in life. As our Sages said, ‘The medicine for suffering is patience…’ We must take refuge in Hashem and His Torah and plead before Him for mercy. There is no other escape from the afflictions of the world except Hashem, as it is written, ‘He is my refuge on my day of trouble’ (Psalms 59:17). Even the lowest of the low can still take refuge in Hashem, because Hashem is to be found in all places, as we have explained at length elsewhere. As soon as a person takes refuge in Hashem, no matter what the experience, it will turn out for good and the good will be truly enduring.”  

With this teaching, Rebbe Nachman is trying to prepare us for life’s unavoidable challenges. By being forewarned, we can approach the obstacles with equanimity. As the Baal Shem Tov teaches, “We can’t control life, but we can control our attitude.” With the right mindset, and with the help of Hashem, we can overcome all of life’s hurdles.

(This also teaches us to never be jealous or envious of others. As pleasant as things may seem from the outside, we should remember that everybody has their own struggles. And as Reb Simcha Bunim of Peshischa taught, “If everyone’s ‘baggage’ of life were spread out on a big table, and people were given the option of exchanging their own for someone else’s, they would undoubtedly take back their own.”)

While we may not understand the reason for the various suffering and sadness in the world, we must know that Hashem is in no way cruel or vindictive, G-d forbid. As we see clearly from the Thirteen Attributes of Mercy, His love and benevolence are incomparable and unfathomable.

We must also remember that Hashem feels our pain (as discussed in Attribute # 4). The verse states, “In all their suffering, He suffers” (Yeshayahu 63:9). And as the Mishnah explains, when a person feels discomfort, the Shechinah cries out with him and says, “My head hurts. My arm hurts.”

We previously quoted the verse that says, “He was unable to endure the pain of Yisrael” (Shoftim 10:16). Similarly, based on the words, “He desires love,” the Arizal explains that Hashem appoints an agent to carry out the infliction rather than performing it Himself.

(This is also why, as Rabbi Cordovero teaches, after delivering the Jewish nation into the hands of our enemies, Hashem eradicates any remembrance of them. Similarly, when judgement is carried out by Beis Din (court), the instrument used for inflicting the punishment must be destroyed.)

One of the most painful aspects of suffering is not knowing why the tragedy has befallen us. As Rebbe Nachman teaches, “If people feel they have problems and difficulties in life or that they are lacking certain things they need, be it sufficient income, children, physical health, etc., the reason for their feeling is that they lack true understanding. When understanding is perfect, nothing is lacking. The essence of the eternal life of the future is bound up with the degree of understanding that will exist then. All will have knowledge of the Creator, and through this they will all be merged in His unity and live eternally just as Hashem does. Through knowing Him we become merged with Him, and this is the main delight of the World to Come.”

Similarly, Rebbe Nachman teaches, “The more understanding, the more peace. For strife, anger and cruelty are rooted in lack of understanding. The more understanding, the more mercy, lovingkindness and peace. Through this comes healing.”

The month of Elul is an opportunity to receive greater knowledge and expanded consciousness, leading to increased comfort and solace. As Rebbe Nachman teaches, “The month of Elul is especially propitious for attaining new levels of understanding that are still beyond you. When you succeed in bringing these levels within the range of your comprehension you will then see further horizons beyond you. In this way you form new garments for your soul, and you will be saved from all evil.”

Rebbe Nachman assures us that in time to come, we will attain true understanding, and the reason for all hardships will be clear. And this, says Rebbe Nachman, is the true enjoyment of the World to Come. He teaches, “Understanding and perception of G-dliness give hope and consolation in times of trouble. They constitute the very essence of the life of the World to Come, and they are the source of all its bliss. In time to come the whole world will be purified and all will become worthy of knowing Hashem, even the nations of the world. As it is written, ‘For the earth will be filled with the knowledge of Hashem like the waters cover the seabed’ (Isaiah 11:9).”

Our vision is limited in this world, and we cannot see the full picture. But in the World to Come we will witness the incredible masterpiece that was flawlessly orchestrated by Hashem.

We must also remember that Hashem does not inflict punishment in a state of fury or rage. Rather, He allows His anger to subside, while waiting for the sin to be corrected through repentance. And when punishment is necessary, it is first mitigated by Hashem. As the verse states, “He, the Merciful One, is forgiving of iniquity and does not destroy; frequently He withdraws His anger, not arousing His entire rage” (Psalms 78:38).

Similarly, Rebbe Nachman teaches, “In light of the greatness of Hashem and his eminent loftiness, even the slightest motion of any kind and any sort of gazing which is not befitting of Hashem’s glory – it would befit that [because of this wrongdoing], things would happen to a person that he deserves, G-d forbid. However, Hashem is full of compassion, and the whole world is filled with kindness, and Hashem very much desires the [success] of the world. Therefore, my dear brother, my heart and soul, be very strong and courageous, and trust in Hashem, for He will not leave you… Rely on His immense compassion, without measure. For Hashem is very great, and His greatness is unfathomable, and there is a reality that everything transforms into goodness, and deliberate sins transform into merits – just be strong and courageous.”

The word commonly used to describe the suffering a person endures is “yissurim.” However, the verse states, “And you should know with your heart, that just like a parent gives ‘yissurim’ to his child, G-d your L-rd gives you ‘yissurim’” (Devarim 8:5). Clearly, the verse does not mean, “Just like a parent causes his child to suffer, G-d your L-rd causes you to suffer…” Rather, says Rabbi Asher Resnick, “The Torah is teaching us that just as a parent will sometimes give something painful to a child, for the benefit of the child and from the love of the parent, G-d will also sometimes give us something painful, but specifically for our benefit, and from His love.”

In Parshas Balak, the Torah recalls how Hashem placed an angel in front of Bilaam to prevent him from cursing the Jewish nation. Rashi explains that this was an angel of mercy. If so, notes Rav Pam zt’l, why does the previous verse inform us that the angel was wielding a sword? We would think that a sword would be more appropriate for an angel of destruction, not of mercy. Rav Pam explains that this verse is teaching us a crucial lesson. The angel of mercy’s responsibility is to manifest Hashem’s mercy in this world. As such, he comes in many appearances and forms. His goal is to bring about the ultimate good, even if that means wielding a sword – as long as the end result is for the person’s well-being. As Rabbi Moshe Kormornick explains, “In fact, we may not realize at the time that the situation we are facing is a manifestation of a merciful angel. And sometimes, what looks like a source of devastation is really a display of abundant mercy.”

As difficult as it may be, we must remember that just as everything in creation, from the tiniest subatomic particle to the grandest stars and universes, is designed and situated with exacting precision, so too our circumstances and encounters are specifically fashioned to benefit us, our nation, our world, and the upper worlds.

As Rebbe Nachman teaches, “To know that everything that happens to you is for your own good is to have a foretaste of the World to Come… Everything springs from the love Hashem has for you. To be serene and patient regardless of what you encounter in life is the highest level of awareness of Hashem. You must have faith that everything is for your eternal benefit.”

We should also remember that any suffering we experience is only temporary. As our sages teach us, “Salvation comes in a blink of an eye.” In Parshas Ki Seitzei we are instructed, “Remember what Hashem, you G-d, did to Miriam on the way, when you were leaving Egypt.” Rashi explains that we must remember how Miriam was afflicted with tzaraas after speaking negatively about Moshe. (This is one of six items we are commanded to remember daily. The others include the Exodus, the giving of the Torah at Har Sinai, etc.) That said, the Rambam teaches that Miriam did not intend to speak badly about Moshe. If so, asks Reb Leibel Eiger, why would the Torah command us to continuously recount this mistake? He answers that the commandment is for us to remember Miriam’s salvation. Miriam’s body was entirely covered in tzaraas, but after Moshe pleaded with Hashem to have mercy on her, she was completely healed, instantly. This is what we must constantly remember… As Rabbi Elimelech Biderman taught, we may be surrounded and drowning in our problems, but in a single moment Hashem can bring salvation, turning everything around instantaneously.

(Regarding the concept of salvation coming “in a blink of an eye,” Rabbi Yechiel Weberman notes that when we keep our eyes open for a while, our eyes become strained, our vision becomes blurred and foggy, but once we blink, we see clearly again. So too, after salvation, we can see clearly how everything was for the best.)

Rebbe Nachman teaches that there is a constant flow of blessing descending from Above. But for us to receive this goodness, we must first build an appropriate vessel to contain this incredible light. By accepting and overcoming the challenges we face, we create a vessel capable of receiving the Heavenly bounty.

Similarly, the verse states, “Hashem covers the Heavens with clouds and prepares rain for the earth.” The Noda B’Yehudah explains, “The cloudy days of life are forecasting a downpour of blessings from Above.”

Also, the verse says, “And there was evening and there was morning, one day” (Bereishis 1, 5). The night represents our struggles and doubts, while the day represents salvation and clarity. Out of the darkest moments, come the greatest of lights. (Also, one can only truly appreciate the light after experiencing darkness.)

Suffering is also an opportunity to connect to Hashem on a deeper, more raw level. In Likutey Moharan II, lesson 5, Rebbe Nachman teaches that when trouble strikes, we must cry out to Hashem from the depths of our heart. Similarly, Rabbi Hutner zt’l said, “The purpose of prayer is not to get us out of trouble. The purpose of trouble is to get us into prayer.” And as the Kotzker Rebbe said, “There is nothing more whole than a broken heart.”

These concepts do not only apply to life altering tragedies or catastrophes; even the smallest inconvenience is seen and acknowledged by Hashem. As the Talmud teaches, “Even just reaching into one’s pocket for three coins and coming up with only two is a form of suffering.”

In truth, the small “inconveniences” in life (e.g., stubbed toe, traffic jam, etc.) are some of the greatest blessings we can receive. As the Lubavitcher Rebbe teaches, “A person must rejoice when he suffers in this world, because this is a great boon to the sinning soul. As a result of his worldly suffering, he can avoid the cleansing of Gihennom. It is known that in his introduction to the Book of Iyov, the Ramban writes that even the suffering of Iyov for seventy years cannot be compared to the anguish of a soul from even one hour in Gihennom… It is written, ‘The world is built of love’ (Psalms 89:3). Therefore, through relatively minor suffering in this world, one can be saved from the harsh judgements of the World to Come. A good example is the motion of a sundial’s shadow here on Earth. An inch of movement on the part of the shadow corresponds to thousands of miles of motion on the part of the sun.”

(There are also countless examples of how seemingly mundane and insignificant inconveniences have spared people from terrible tragedies.)

When trouble strikes, it is understandable to feel overwhelmed, but we must remind ourselves that we are well-equipped to handle life’s difficulties. As we are taught, Hashem never challenges a person unless they are capable of overcoming the obstacle. 

As Rebbe Nachman teaches, “Just as all physical medicines are bitter, the soul must be healed through bitterness. You may have to overcome many obstacles and endure much suffering for your soul to be healed… But Hashem is filled with compassion. When He sees that a person wants to return to Him but does not have the strength to bear the bitter remedies made necessary by his own sins, then He has compassion on him and casts asides all his sins to spare him excessive suffering. Hashem sends him only as much as he can bear… A person who truly desires to draw closer to Hashem should have faith that whatever the bitterness or suffering he must endure, everything is being sent to him with compassion… Hashem in His compassion, sends only as much bitterness and suffering as a person can bear.”

Similarly, while commenting on the verse, “Hashem sends snow like wool” (Tehillim 147:16), the Imrei Emes of Grer explains, “Hashem provides wool commensurate with the snow.” Meaning, Hashem provides “wool,” the warmth and protection, in proportion to the “snow,” the cold and harsh conditions. Hashem bestows the strength and fortitude needed to overcome any challenge we may face.

This week’s Torah portion begins with the words, “You are standing today, all of you, before Hashem, your G-d.” Rashi asks why this verse is immediately after the list of curses that would befall people for violating the covenant. He quotes an aggadic Midrash that explains that after the Jewish People heard the array of curses, “their faces turned pallid.” They turned to Moshe and asked, “Who can bear these?” Moshe consoled them by saying, “You are standing here today, all of you.” Through thick and thin, we are still pushing forward.

On a related note, the Ya’avetz (Rabbi Yaakov Emden; 1697-1776) said, “When I ponder the miracle of the survival of the Jewish people, it is in my opinion greater than all the miracles and wonders that Hashem performed for our ancestors in Egypt, in the wilderness, and in the land of Israel. The longer the exile persists, the more apparent the miracle becomes.”

The Lubavitcher Rebbe explains that to the extent of your greatness, are your challenges. Hashem only tests us because He believes in our capabilities. In other words, great people have great challenges.

There is no denying that our true greatness shines when our backs are against the ropes. Through these challenges, we reach new levels and attain our full potential.

While it is incumbent on us to always search for the reason and purpose behind all of life’s events, we must also realize that we will not always be fortunate enough to find the reason or understand how it was beneficial for us, until a later time. As we see when Moshe ascended Har Sinai and asked Hashem, “Please reveal to me your Glory,” Hashem responded, “You cannot see My face, since no man can see me and live.” Similarly, the verse states, “Then I will take my hand away and you will see my back; but My face must not be seen.” The Chasam Sofer explains, “The ways of Hashem are mysterious in present, but are understood – if we are so privileged – in retrospect.”

(It was immediately after refusing to show His face that Hashem revealed the Thirteen Attributes of Mercy to Moshe. Perhaps this was meant to show Moshe that when we can’t make sense of why certain suffering transpire, we can remind ourselves of Hashem’s incredible mercy, we can remind ourselves how much Hashem truly loves us. In this way, not knowing the purpose, is part of the purpose; it is an opportunity for us to strengthen our faith and trust in Hashem’s compassion.)

Lastly, this Attribute teaches us that we must be sensitive towards the pain other people endure. As Rabbi Shmuel Meir Riachi explains, “When a person sees the suffering of someone who has harmed them in the past, he should not rejoice over his adversary’s downfall, or maintain his hatred. He should have mercy on that person, and view him as a tzadik, since he has been purified by his suffering. By doing so, he awakens Hashem’s merciful Attribute of ‘May You cast all their sins into the depths of the sea.’”

Similarly, the verse states, “Do not rejoice at your enemy’s downfall, and do not be glad at heart when he stumbles” (Proverbs 24:17; Pirkey Avos 4:19). Hashem never rejoices in destruction, and neither should we. When expounding the verse, “It is not good to punish an innocent man,” Rabbi Yehoshua ben Levi read it as, “An innocent man should not punish [others].”

As the Lubavitcher Rebbe explains, a sincere person does not take personal satisfaction in vindication. He is concerned with the issue at hand, not in being right. Consequently, when his opponent falls and is proven wrong, he may rejoice over the fact that the truth has been brought to light, but not over his fellow’s defeat.

When we see the suffering of those who have mistreated us, and we display mercy, having pity on them, we arouse compassion from Above.

This Rosh Hashana, may we all merit a year filled with joy and happiness, free of any pain or suffering.

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