Rabbi Yannai Said: "We Are Unable To Understand Either The Well-Being Of The Wicked Or The Tribulations Of The Righteous."

Rabbi Matya Ben Charash Said: "Be The First To Extend Greetings To Anyone You Meet. Rather Be A Tail To Lions Than A Head To Foxes."

We Are Unable To Understand... The Well-Being Of The Wicked[44]

The commentaries[45] mention an alternative meaning: "We do not possess either the well-being of the wicked...." To explain: During the time of the Beis HaMikdash, the wicked were allowed to prosper. G-d would give them recompense for their few good deeds in this world, and then deny them a portion in the World to Come. In our time - after the destruction of the Beis HaMikdash - the wicked are not granted such prosperity.

What is the rationale for such a change? In the time of the Beis HaMikdash, G-dliness was openly revealed. Therefore those who ignored this revelation and transgressed were considered as blatantly rebelling against G-d's will and were not deemed worthy of a portion in the World to Come. After the destruction of the Beis HaMikdash, by contrast, when G-dliness is concealed, the sins which the wicked perform are considered less severe, and they are not denied a portion in the World to Come. They are, however, also not granted the same degree of prosperity in this life.

(Sichos Shabbos Parshas Chayei Sarah, 5730)

We Are Unable To Understand... The Tribulations Of The Righteous

One of the Maggid of Mezeritch's students asked him how it was possible to accept tribulation with joy. The Maggid sent him to his student, R. Zushya of Anapoli.

R. Zushya was poor; he suffered from physical difficulties, and endured many different types of privation. Nevertheless, he radiated happiness. When the student told him the purpose of his journey, he replied: "I don't know why the Maggid sent you to me. I have never suffered any adversity in my life."

Not knowing - in the positive sense - is the key. When a person makes a commitment to G-dliness that is not bound by the limitations of understanding, he is able to appreciate that everything which G-d grants him is good.

(Likkutei Sichos, Vol. IV, p. 1081ff)

   

Notes:

44. (Back to text) Our translation follows the first interpretation of the mishnah offered by R. Ovadiah of Bartenura.

45. (Back to text) Both interpretations are mentioned by R. Ovadiah of Bartenura.