The Surprising Reason Good People Suffer

The Surprising Reason Good People Suffer

In this powerful Torah lecture, Rav Kalatsky examines the role of a tzaddik in protecting others and addresses the age-old question of why good people suffer. By exploring the concepts of teshuvah, Divine justice, and Yissurim Shel Ahavah, he reveals how Hashem sometimes allows challenges specifically to elevate a person's greatness. This shiur provides a meaningful and uplifting perspective on faith, resilience, and the purpose behind life's difficulties.

Transcript

SPEAKER_00 0:02

Bosher Bainu, he's instructing the spies, the scouts, when they go into the land, exactly what to look for. Do they live, are the communities of fortified cities, are they in open cities in terms of the populations, a large population, a small population? All these are indicators in terms of how powerful, how strong they are, what the what the environment, what it actually brings about? Then he said to them, you give pashlach umor it's it very fertile or is it very sparse? Hayeshba Eichimay. Does it have a tree or not? Does it have a tree? I mean, every if it's not a desert, the trees. So what does it mean the Yeshba Achamayun? Sarashi Satzchazal in Yeshba Odukoshi Yogan Alenkuso. Is there a person who's considered a tzadik? Then in his merit, he would protect, he would protect the Canaanites, the members of Canaan. That's what he meant to ask. See if there's a person there who has the equivalent of the tree. As a tree protects one from the sun, he will protect them from destruction. In his merit. So seemingly it's difficult. We speak about the abominable behavior of the cannonites, and therefore we're told that if you emulate their behavior as they were destroyed, you'll be destroyed. Just as the land had spit them out, because it could not it could not tolerate the abominable behavior of the cannonim, you should not behave this way. So even if there's a tzadik, why should his merit protect them to continue sinning? It'd say better they should be taken out to be less sinful, they're more sinful. I mean, it's it's not a difficult question which I'm asking. We find by Saddom Hashem says to Avram, I will destroy Saddam and Amora, the five communities. Why? Because they truly reached a point of evil of no return. So most Avram immediately enters into uh dialogue with Hashem, maybe the 50 Tzadiqim, maybe the 45 Tzadiqim, in their merit, you will not destroy them, these communities. But if they already reached a level, Roim Khatovla Shem, they intentionally defy God to go against his word, take him out. Why should the tzadik protect them? So we had once explained until a person, as long as a person is alive, he can do chuva. The merit of the tzadik, what he Avram was saying, why destroy him now? And it's a final verdict. If the tzadikim spare them, of course, they still have a choose a chance to do chuva. That's what he was saying. Is extreme as they may be, defiant, defiantly speaking, but if the tzadikim in their merit given the extension, stay the verdict so they could do chuva. Hashem says, they're not tzadium, there's no chance. They will never do chuva, therefore they will be destroyed. Moshe Bindu said, see if there's a person there who's the quivalid of a tree that in his merit they're protected. As long as the his curs protects them, the person is always in a position to be able to do shuva. We'll see later when they came back and the ten spies had reported negatively at the Yoshua and Kali. What did they say? Sir Tsilo Mehem. The shade no longer exists, the protection no longer exists. What does that mean? The protection no longer exists. They don't have any have any merit to give them an extension. So if they don't have a merit to give them an extension, therefore they have to be destroyed. That's silo mayhem. The shade has been removed because Rashi says over there, Eov was the person who lived in Canaan. Eov, Job, was a tzadik. So as long as he was alive, his merit protected them because that gave them the stay of execution. That you should be able to do chuba. Now that he should have sent Surt Silom, the tail, the shade has been removed from them. Therefore, they no longer have the schus for the extension. Therefore, it's a fate of complete. They have to be destroyed. As a result of that, we were not in any way deterred or discouraged that we're not able to conquer them. Because Hashem will destroy them. Zoche Has de Ovos in the first Baraka. Hashem remembers the chesed of the ovos of the holy patriarchs. And what do we say immediately afterwards? Or maybe go and left naiv in the heaven man shabyav. And he brings the redeemer for the sake of his name with love. What is one thing? Zoche Hazdiovos. What is the value of a memory chazdiovos? And then all of a sudden, he's bringing the redeemer. So we've discussed in the past as long as the chazi ovos exist, we haven't depleted the ovos, that we live on their merit, we have the ability to advance and to do truva. The moment their account is totally depleted, why should Hashem give us an extension any longer? Therefore, our classification is where it's now. You have no scus to do truva any longer. That's what maybe go ahead and live in Aben Aim. Once the Khazin is depleted, or maybe go ahead and Aben Ayam. You only have that extension if you have a sluice. The Scus Aviov. As evil as they are, but they still have a chance. Hashem will give him that chance to make the correction. As long as a person is alive, he's able to make a correction, regardless of how far he's fallen. That's a Ram Hitler's chuva. A person's a rush all his life, and the last moment of his life, he does chuva. All his negative negative behavior is totally eradicated, is removed from his record, and his record is scrubbed. But you have that ability to the last moment of your life. But over here, because Eeov was no longer alive and his slush is no longer there, Hashem says, it's over. The verdict is in. Hashem remembers the kindness of the Avos. And because of that, regardless of where we're at, Hashem gives us endless chances to make corrections and to advance ourselves. But once it's depleted, or maybe the Redeemer comes, and based on where you're at, that's that's exactly your level of classification. You should send, he says, send these men of special stature. What's schlachlho? So Rashi sites Kazal. Schlachl. I've told them what it's all about. It's areas overcome with bush, it's the land that flows with milk and honey. There's no reason to scouts. But if you're sending them, you're sending the scouts. It's not from IV, I'm allowing it. I'm not encouraging it, but it's l'ho. You're sending the scouts. That's the way Rashi cites how Khazal interpreted the word l'hu. However, Al Khaimukhar says something beautifully. Because of the question Moshe had asked in Egypt, Loma Erosulomazel Slach Tori. Why do you make it so difficult? Why did you appoint to be your agent to take them out of Egypt? What Hashem said, Atotire, you will see the redemption of Egypt, but you will not be alive to see them entering into the land. That's what Hashem had said to Moshe Abinu. If the Jews wouldn't have sinned with despise, they would have gone in immediately. If they would have gone in immediately, that means Moshe Abeinu would have passed away 40 years before his time. So Hashem is saying to Moshe Bein, Schlachtwa Noshin, it's in your best, you'll be the ultimate beneficiary of these scouts going. Because if they go and they sin, which of course it's based on their choice, you're gonna have an extension of your life. And what's the value of that? Klaus will be exposed to your leadership for another 40 years. Therefore, it's in your best interest to allow this to happen because ultimately you will be the beneficiary of your life being extended 40 years, and they'll be under your leadership and under your tutelage and influence for 40 years. That's at Oraheimak explains. It's in your interest to send them. You know, certain people have what it takes, certain people don't have what it takes. And a person may believe he's qualified, but he's not qualified. As we say, he has to put his feet to the fire to prove that he's not qualified, and he should understand that he's not qualified. As we mentioned, naming the medris yesterday, that when they asked that question, the question was such an inappropriate question, it didn't have to play itself out. They already had forfeited the right to go into Canaan, into Eritreal. Because after all they had seen, what kind of questions is it? What do you need spies? So they already forfeited. However, unless they went through the motions that the spies go and they come back, and you have 10 of the 12 reporting negatively or two positively, and the clause shall follow and accept the reading of the 10, that confirms you people are not ready to go in. You're not worthy to go in. It has to play itself out. Because if it wouldn't have played itself, what would have they believed? Hashem is just not letting us go in. You have to understand firsthand why you're now qualified to go in. Because after all you've seen, and you still accept the 10 over the two over the two, that means you're not ready for real time. Your generation is although they saw Sinai, you're not worthy to go in. It's only the new generation that can go in. So that's Schlachlechar Noshim. This thing has to play out because it doesn't play out. The Jews themselves don't understand why they're not worthy, and they're going to point the finger blame at Hashem himself. Therefore, it has to play out, and then they'll understand why they weren't worthy. And as a result of that, they're going to want it for 40 years. And if they wander for 40 years, it's going to be in your best interest because the Jews themselves are going to be under your tutelage, under your influence for another 40 years. So it's a combination of both what Khazal say and what the Orachamakov is saying, in terms of it's your benefit, your benefit, because ultimately, because only through you could they be influenced at that special level. They returned from scouting out the land, makeza room, after 40 years. So Rash himself cites Kazal factually to be able to scout out the land totally, which should normally take more than 40 days. They had what we call Kitz Saderich. Hashem allowed them to cover the full topography and all the borders of Canaan within a lesser period of time. 40 days, why? So Rashi Satz Ghazal, El De Shangoli, the Fnaqbrohu, Sheyigzo Alam Yom Lishano. Since why would why did they have to wander for 40 years? Since every day they had scout out the land, it was with this negative perspective, this negative lens. So therefore, every day is a year. To atone for every day of that mindset, it's a year. He spent a year wandering the desert. So if they would have, it would have taken longer, and the way you atone is a year for the day, they would have been in the desert longer. And since Hashem did not want them to be in the desert more than 40 years, therefore, they were able to cover the full topography or the land boundaries within a 40-day period. Okay, that's always 40 days. By Yelphu, by Avo El Moshe, you know, it's very good. Every day that they scouted the land is with this, they saw through this negative lens. So from day one, day one already, they needed what? They needed atonement. So therefore, 40 days a year per day, but let's say only after they saw 25 days of scouting, they realized that it's a disaster, that it's a death trap. So the days initially where they didn't have that perspective, why those days counted that the culpable those days? So here the Torah tells us Vayelku, Bayavuh Moshe. What's Vayelku? It says Vayavua Moshe. What do you mean? They went and they returned to Moshe. So Rashi Saizkao, Ma Velku. What does it say when they went? When they returned, they they returned with these ominous reports, Lahaki Shali Khosan Liby Osun to equate the going to the return. Just as when they returned, it was with this unified negative evaluation, afil and beitzer roh, even when they went, they already went with a negative lens. So as a result of that, even the first day that they had gone, that day has to be atoned for. Therefore, it's the only shana. As a result of that, Hashem allowed them to cover all the boundaries, the landmass of Canaan within the shorter period of time, because otherwise they would have had to wander a longer period. Because even day one, they already went with this negative lens. That's by Yelkhovia. They're gone, just as when they return, it was made zuraw, Afri Lukas made Sir Raw. Okay. So there's the famous question which the Urukheimakosh asks. Hashem said to Moshe Banu, you should choose Annoshim. What's Anoshim? Raji said at the beginning of the parashaw, Khashuvi, people of stinkshit. However, the Medjur says they would t'ik him. When they were sent, they would t'ik him. So if when they were sent, they would tsadiq him. How does this posting indicate that when they had gone, they already had gone with an Aitzura with his negative mindset? If the Tzadiqim, a tzadik doesn't have that negative lens. So the famous Orachaima Korish, we always mention every year we study this, that we have a principle known as Schlichaboso, that when you represent someone else and you stand in his stead, the connection, the linkage between the agent and the one who appoints the agent has an influence on the agent. And since the Klawus themselves were deficient and lacking in trust in Hashem, in Amun and Bitokum, therefore, initially they would Tsadi. But the moment they were the agents, they were linked to the tribes, each prince was linked to his tribe to be a representative, to scatter the land, that connection had a negative influence. So initially they were Hash, they would Sadiq him. The moment they were appointed to connect to represent the tribes, that negative influence, the influence of the people they represented affected them. Of course, they still had choice. They had choice. But that that initially they wouldn't have had that inclination, even to be inclined to see it negatively, now they had that negative inclination, and therefore it's by Yelku by Yavo Bayelku. As a result, that's the Orachima Kurdish. And he says the Urachim Kurdish says, and it's very interesting, it says that when in Posikh of Dalid and Posikh of Gimel, by a vo at Nachal Ashkol, the Yihrusu Misham Zora, they came to Nachal Ashkol and they cut from there a branch, a branch of the vineyard. The eshkol Adov Mechot, the branch together with one cluster of grapes, which was enormous in size. So here the Rachim Kursh asked the question. I mean, how many they cut from there? We're making a point. They cut from there this cluster of grapes. I mean, many, we told me a vineyard. They cut many clusters of grapes were cut by the by the members of Canada. What it makes such they cut from there. And from there we know that an agent is the equivalent of the person who points himself the agent, them being the agents of Klumps, it's like Klausel are cutting this branch, this cluster of grapes. So it's very good with the other Khamakorish. That because every moment of their period of being scouts, they were scouting through the eyes of the one they were representing. As a result of that, that's the reason why they they saw it through this negative lens for that reason. Affects a person negative, it can affect a person in the positive. Person is an ordinary person, and you represent a tzadik, a very special person, the linkage to the tzadik has a positive effect on the agent. And you merit things that initially you wouldn't merit only because of the linkage, because you're a representation, you're a representative of the tzadik. He says, as it's known, that's the Rafana. Is that Bitzale? Is that Petale? Is that Pitzala? No, what's Pizzaleo? No. And when he constructed the water, no, wait, wait, wait, wait, we'll get there. We we'll get to not all bitzala, not claudisho. Um we'll get to the Mishkan as it works in the negative, it works in the positive. I was gonna say about this and Rokhaimakorish and regarding the mitzvah building the Mishkan view. Look at the verbiage there. The mitzah to build the Mishgan was to Moshe Remenu. Clausel who participated in building the Mishgan, they were the agents of Moshe Ramenum. They were Moshe Menu's agents. So, in fact, why did Hashem state the obligation to Moshe and Klausha were his agents? Because Hashem wanted this Dora Khaimakurish, wanted Moshe Beach to be the beneficiary of the building of the Mishkan. So the Mitzuh was incumbent upon him, and Klausha were his agents to actualize, to execute the mitzvah. But who was the ultimate beneficiary of the building of the Mishkan? Moshe. So when we say Moshe did not participate in the building of the Mishkan, we're talking about the actual actualization, the participation in the physical building. But the term credit wise, because based on the concept of Schluckzong Camoso, Moshe Beinu fully is accredited for building the Mishkan. That's the Orachimak. Okay. So we said then based on The Orachima Karsha this week's parasha in Schlach, it's even more than that. If we're saying that the effect of the person you represent has an effect on the agent, so we discussed, we find that Moshe Rena, when it came to the making of the menorah, Moshabane had difficulty. And Hashem said, take the block of gold, throw it into the kiln, and came out. Came out to a minute as a menorah. So we explained what was so difficult with the menorah more than any of the any other vessels of the of the Mishka. So we had explained that every vessel had to be infused with a certain intent in terms of representation, what it was. And Mitsal had that understanding when it came to the menorah, for some reason it was difficulty. The kavona, the intent that was needed to infuse the Norah, it was beyond even Moshe Bana's capacity. Questions wide. And Hashem says, just throw it in. The Minorah came, the block of gold came out of the Mnorah. So we'd explained. That's the oral law, that's the oral interpretation of the Torah. The understanding of the Torah in its breadth and depth is infinite. It's God's wisdom. The only one who was able to implant, infuse in the Mnorah that intent which brings about the ultimate Siat of Deshmayah, come upon the truth of Torah, only Hashem can do that. Only Hashem can do that. Because you're connecting to what? Because Hashem is the one who's doing it. So what I said was the reason why Hashem gave the mitzah to Moshe Beinu and Klaun Show carried out his agency, is because when they're linked to Moshe Renu, as great as the Jews are independent of Moshe, but the moment you have that linkage, you're linking to a person who's the equivalent of the total show. Moshe Beinu was Shokal Shokel connected to Shail, he was equivalent of the whole Jewish people. Plus, he had the most special soul that ever existed. So you're connecting to us to a source. So the level of Siate Dishmayo that you're going to merit when you build a Mishgun goes beyond your own capacity. This goes, this supersedes your capacity because now you're linked to Moshe Rabbeinu. And since Hashem wanted that the Mishkan should be made at a level which was beyond the individual's capacity, therefore he gave the mitzvah to Moshe Rabinu, and Klaus who were the ones to be his agents, that they should be beneficiaries of being connected to Moshe Rabbeinu. And everybody knows we've been there, we were there, I had a special relationship with him. And very often, when I visited him, he would say to me, Do me a favor, when you go back to America, to the United States, do this on my behalf. So I said to him, I used to refer to Revshiman as the Rosh Shiva. I says, if the Rosh Shiva is asking to do something on his behalf, I would want you to point me as your agent. She says, Why? He asked me why. So I shared with him the Rachima Kurdish. Because if I go on my own behalf and I'm not linked to the Rosh Shiva, to who he was, I go on, I'm traveling on my own expense, so to say, on my own merit. But if I'm linked to him, I have a greater chance of succeeding because now I'm linked to him. That's what he said to him. Therefore, I want the Roshiva to point me to be your Shliach, your agent, to succeed to a greater degree. So he said to me, he says, I'll tell you the truth, I've done worse things in my life. Be my shliach. That was the that was the punchline. Okay. If a person makes it nether, then a he's not, then he doesn't want to benefit from a coin. And now he has to bring a korban, the person made the nether. Is that coin we made a netter not to benefit from him? Could he officiate on his behalf? So discussion in the dorim, somewhere says it depends. If the coin is shluched on, if the coin is the agent of the person who brings the korban, then that coin cannot officiate on behalf of the person who made the netter, then he cannot benefit from that person. But if it's shluched rachmanno, that the coin is God's agent, and you're just a beneficiary of what the cohen is doing, and it's not considered direct, then the coin could officiate on your behalf. And the Gemorah leaves it in the dharma unresolved. So the Ran says that even though the Gemorah leaves it unresolved, that's all of course the Gemor wanted to bring approved from a braiser. But conceptually speaking, the conclusion is the Kohen the Slucha de Rahman. He's God's agent. Therefore, the person made the netter is able to benefit from the coin, although he made a netter not to benefit from him. So what I had said then, that if a person lives his life, he does things to shmo. I act on behalf of God. What I do, I'm linked to Hashem. And if that's the case, who are you representing? You're representing the infinite. As a result of that, based on this principle of the Urachema Kurdish, if you are the agent of whoever that may be and you're linked to the special source, you merit a siat de Shmaya, which goes beyond your capacity. So if a person lives his life as shluch de Rahmana, you're not bound to restriction, you're not bound to limitation. Because Hashem is unlimited, is infinite. Therefore, if you live your life in that context, you merit things that, as an independent person, you would not merit, the level of divine assistance. Things should go easy for that person. That Sadik, his livelihood should come easily, everything should come easily, and he should be fully only occupied with serving our Shem. But nevertheless, we find Sadiqim, they have very difficult lives. Everything is an uphill battle when it comes to the material. He says, I'm trying, I want to explain regarding this particular subject matter, although there's not sufficient elucidation, at least to explain why the Tsarik is denied the availability of his sustenance, and he has to toil, and through that is being tested. Why does he have to be tested? That despite his difficult situation, he wants he still toes the line as he should know the line. That's why Boshinemar said in life, he has to he's paid. He has to pay. He has a debt to pay. Now, this is interesting. He has to pay his debt in this world. Because ultimately, there'll be benefit in the world to come. No, we have this concept, it's not so it's not sin related. In Broch, we had Yesum Shalavo. Rashi explains what's Yesum Shalavo. Isum shalav, then suffering comes out of love for Mashem. The Mishnah tells us that based on the challenge, the difficulty, that determines the degree of reward. Let's say a person's at Tsarak all his life and he's already conditioned, things he does things naturally easily. If that's the case, whenever he does the mitzvah, since it's lacking the struggle, the effort, although he's doing the mitzvah, it doesn't have that innate value anymore. So what does Hashem do out of love? He complicates the Tsarik's life. And by complicating his life, everything comes with difficulty. And despite the difficulty, he does the right thing. So that's Yesurum Javi. He's only giving the Tsarik the difficulty, the suffering, the pain, the illness, whatever it is, out of love because by creating this setting, this increases the value of the Tsarik's service of Hashem. That's Gumur and Brothers. So therefore, Hashem sometimes makes it difficult for the Tsarik because he wants the Tsarik to be a greater beneficiary of his life, of his actions during his lifetime. That's why he does it. The Rabyudam Nossi, who was the redactor of Dorsh Balpair, his maidservant, initially, there was a calf that was about to be slaughtered, and the calf comes running to Rebudan Nossi and puts its head in his in his calf, that Rabbiudanosi should protect it. And Rabbiudanosi says to the calf, Go to your slaughter because you were created for that. And because he said that, and there was a certain degree of insensitivity, lack of compassion, immediately he developed a stone in his urinary tract that whatever he would urinate, he'd have pain that you'd be able to hear his screams over the flocks and the herds. That's how what kind of pain he was in. And he suffered for 13 years. 13 years he had this very excruciating pain. 13 years later, his maidservant was sweeping out a litter of cats or whatever was rodents into the street to be destroyed. And he says to his maidservant, maybe be a little more gentle, dispose of them differently. So because he did an act of to show compassion, immediately he was healed. The second act, 13 years later, corrected the first act. The Mercedes. I mean, what do he do? What he said was correct. The camp was created to be slaughtered. But again, for him to say that, although it would it should not be considered a sin, that Shema always wants to have a reason to make the Tsarak's life more difficult. So it has to be some degree of reason, although it's not a sin, to increase his source of what his worthiness, that life is more difficult. That's the concept of Yusura Shalava. So he's saying over here, even though the Tsarak doesn't have a previous sin, but since he wants him to have a greater share in the world to come, he makes life more difficult. So the challenges were difficult to increase his value in the world to come. That's the Fumsara Agra.