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\u05d1\u05e1”\u05d3<\/strong><\/p>\n\n\n\n This blog was created based on a lesson by Rabbi Tuvia Serber [https:\/\/youtu.be\/UDsCSLmasAg<\/a>], where he delved into the timeless question of why good people suffer while the wicked seem to flourish. The question of why good people suffer while the wicked seem to thrive is one of the oldest and most complex questions that has occupied the human mind. This question has received many answers over the centuries, but it remains a mystery for many. In this blog, we delve into various Jewish sages who attempt to answer this profound question, based on texts from the Mishnah, the Gemara, and commentaries from great Jewish thinkers.<\/p>\n\n\n\n The Basic Question: Why Do the Good Suffer and the Wicked Prosper?<\/strong><\/p>\n\n\n\n The Talmud1<\/a><\/sup> tells us that this question was already asked by the great Moshe Rabbeinu (Moses), and even in the Bible (Tanakh), we find an entire book dedicated to this question \u2013 the Book of Job. In it, we see a dialogue between Job and his friends who try to understand why the righteous suffer while the wicked seem to live in luxury. This is not a new issue and is addressed in various religious traditions.<\/p>\n\n\n\n The Answer of the Mishnah<\/strong><\/p>\n\n\n\n The Mishnah, a classical compilation of Jewish laws and ethical guidelines, provides us with an initial insight. In Pirkei Avot<\/em> (Ethics of the Fathers), Chapter 4, Mishnah 15, Rabbi says: “We do not have in our hands the peace of the wicked, nor the suffering of the righteous.” What does he mean by this? Different commentators offer various explanations, but the common note is that the reason behind these phenomena is simply beyond our comprehension.<\/p>\n\n\n\n Rashi2<\/a><\/sup> explains that the expression “in our hands” refers to the fact that we do not know the ultimate reason behind these events. G-d is in control, and sometimes the wicked are blessed in this life so that they will not receive any reward in the afterlife, while the righteous suffer in this world to atone for past sins, enabling them to be rewarded in the world to come.<\/p>\n\n\n\n Rabbi Ovadia of Bartenura, an influential commentator from the 14th century, reiterates3<\/a><\/sup> this idea and emphasizes that these mysteries are simply beyond our understanding. It is a question that has occupied people’s minds for centuries, but ultimately only G-d can understand it.<\/p>\n\n\n\n The Maharal of Prague4<\/a><\/sup>, an influential Jewish philosopher from the end of 16th century, tells us that sometimes we do not know what sins the righteous have committed in their lives, nor what good deeds the wicked have performed. Therefore, it is not always as simple as it seems.<\/p>\n\n\n\n Other classical answers<\/strong><\/p>\n\n\n\n The Sefer HaIkrim5<\/a><\/sup>, by Rabbi Yosef Albo (14th century) explains, among other ideas, that the wicked complain about his sufferings, but sometimes forgets his own sins, or just desires things that he doesn’t deserve. Regarding the righteous suffering, he mentions the idea that he might deserve it because he didn\u2019t ask mercy from G-d for the entire generation, or because he is expiring the sins of the generation.\u00a0<\/p>\n\n\n\n The Deeper Understanding: Reincarnation and the Soul<\/strong><\/p>\n\n\n\n As we continue delving into the Jewish literature, we discover that there is a deeper understanding at the core of this question, namely the concept of reincarnation (Gilgul). The Tikunei Zohar explains that sins and virtues of past lives (or generations) have an effect on the current life.<\/p>\n\n\n\n The Alshich6<\/a><\/sup>, a 17th century rabbi, student of the Ari Z\u201dL, following the explanation of Tikunei Zohar7<\/a><\/sup> says that the Talmud, when mentioning fathers and son, does not only refer of physical fathers and sons but of spiritual ancestors and their influence on the soul in its present incarnation. This means that a righteous person in the current life may suffer because they sinned in a previous life, or they may flourish because of the virtues from a prior incarnation.<\/p>\n\n\n\n This concept of reincarnation shows us that the soul does not always evolve in a straight line but rather embarks on a journey through different lives, where the past influences the present. This provides a more nuanced understanding of why the righteous sometimes suffer, and the wicked seem to thrive.<\/p>\n\n\n\n The Concealment of G-d\u2019s Presence<\/strong><\/p>\n\n\n\n In the Tanya<\/em>8<\/a><\/sup>, a work by the Alter Rebbe (the founder of the Chabad movement), we find another perspective. He explains that the world is divided into two phases: the phase when the Temple stood in Jerusalem, and the current phase of exile. In the time of the Temple, G-d\u2019s presence was apparent, and virtues and sins were directly rewarded or punished. But in the present time, when G-d\u2019s presence is concealed, it seems as though bad people are more successful, and good people suffer.<\/p>\n\n\n\n The Importance of Trust in G-d<\/strong><\/p>\n\n\n\n Despite all the attempts to understand this mystery, the ultimate conclusion often comes down to the idea that the understanding of these matters lies beyond our reach. Most great thinkers and commentators point out that G-d\u2019s ways are infinite, and as humans, we only have a limited vision of the bigger picture. It is not for us to fully understand why certain things happen, but to have trust in G-d\u2019s wisdom and justice.<\/p>\n\n\n\n A story that beautifully illustrates this is that of a man in Prague who was seen as bad by the community because he never contributed to communal funds, even though he was wealthy. But after his death, it was discovered that he had quietly supported everyone in the city financially. This example reminds us that our judgment of others is often limited, and only G-d knows the true motives and virtues of a person.<\/p>\n\n\n\n The Rebbe’s Answer<\/strong><\/p>\n\n\n\n The Rebbe (Menachem Mendel Schneerson) often wrote in his letters9<\/a><\/sup> that the ultimate goal is not to fully understand the mysteries but to find peace in the fact that G-d is in control of everything. In his letters, he encourages people to keep faith in G-d, even when the answers are unclear. This trust is essential for maintaining a positive and happy attitude toward life.<\/p>\n\n\n\n Conclusion: The Secret of G-d\u2019s Ways<\/strong><\/p>\n\n\n\n The question of why the good suffer and the wicked prosper remains a challenge for the human mind. But as we have seen in this blog, Jewish sages offer different perspectives that help us place this question in a broader spiritual context. Although we do not have all the answers, we can learn to live with trust and faith, knowing that G-d holds everything in His hands, even if we do not fully understand the reasons behind His actions.<\/p>\n\n\n\n Let us take this wisdom to heart and, in these uncertain times, strengthen our connection to G-d, knowing that everything is ultimately part of His plan, even when we cannot see it. Rabbi Tuvia Serber<\/strong> Sources<\/p>\n\n\n \u00a9 Copyright, all rights reserved. If you enjoyed this article, we encourage you to distribute it further.<\/p>\n\n\n\n Our blogs may contain text\/quotes\/references\/links that include copyright material of Mechon-Mamre.org<\/a>, Aish.com<\/a>, Sefaria.org<\/a>, Chabad.org<\/a>, and\/or AskNoah.org<\/a>, which we use in accordance with their policies.<\/p>\n\n\n\n <\/p>\n","protected":false},"excerpt":{"rendered":" \u05d1\u05e1”\u05d3 This blog was created based on a lesson by Rabbi Tuvia Serber [https:\/\/youtu.be\/UDsCSLmasAg], where he delved into the timeless question of why good people suffer while the wicked seem to flourish. The question of why good people suffer while the wicked seem to thrive is one of the oldest and most complex questions that […]<\/p>\n","protected":false},"author":6,"featured_media":23057,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":"[{\"content\":\"Brachot 7a.\",\"id\":\"7b5fc75a-7d87-48a7-8b12-10e978506dc9\"},{\"content\":\"In his commentary to the Mishnah.\",\"id\":\"7c11f437-5f0a-45d9-bb3c-e0f808cb6ebb\"},{\"content\":\"In his commentary to the Mishnah.\",\"id\":\"273670b3-fdc1-4642-bcfa-a62cdd67a8f5\"},{\"content\":\"In his commentary to Pirkei Avot 4:15 (Derech Chaim).\",\"id\":\"2de6744e-976e-4fae-833e-d91fe0392295\"},{\"content\":\"Maamar 4, ch. 13.\",\"id\":\"70e921f7-986e-4366-8848-2e5165dd8497\"},{\"content\":\"In his commentary to Tehillim, 73:5.\",\"id\":\"a65c09a2-56b3-4f18-b4a1-4d8b9661d1d4\"},{\"content\":\"Tikunei Zohar, Tikun 70, 134a.\",\"id\":\"51d6f4fd-0f23-402a-a78d-f2f52792937b\"},{\"content\":\"Igeret Hateshuva ch.6\",\"id\":\"e3e8c4fc-4c58-456c-9ed9-7acc28631d2c\"},{\"content\":\"https:\/\/www.chabad.org\/therebbe\/letters\/default_cdo\/aid\/3006543\/jewish\/Why-do-the-Righteous-Suffer-and-the-Wicked-Prosper.htm
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<\/a>https:\/\/www.chabad.org\/therebbe\/letters\/default_cdo\/aid\/1915290\/jewish\/Why-Do-People-Suffer.htm<\/a>
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<\/a>https:\/\/www.chabad.org\/therebbe\/letters\/default_cdo\/aid\/1915290\/jewish\/Why-Do-People-Suffer.htm<\/a>
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