How to Understand the Incomprehensible

by Rabbi David Hanania Pinto 

We sometimes find that a person on a mitzvah mission passes away. For example, he may be killed in a road accident. This occurs despite our being told by the Gemara [Pesachim 8b], "Mitzvah messengers are not harmed." There are also people who demonstrate self-sacrifice in honoring their parents, yet they die at a young age despite the Torah promising [Shemot 20:12], "Honor your father and your mother, so that your days will be lengthened." 

Many years ago, the holy Rabbi Rafael Pinto zt"l was murdered in Morocco by Arab rioters. His tragic death left everyone in shock since he was famous for his exceptional righteousness and profundity in Torah, remaining secluded in his home without leaving for any reason. In addition, Rabbi Rafael was known as someone who had connections amongst the Arabs and often treated them charitably, supporting them when necessary. 

Similarly, the entire history of the Jewish people is replete with difficult circumstances where great, lofty tzadikim suffered through terrible hardships. During the empire of the wicked Greeks, Chana's seven sons, from oldest to youngest, were killed in front of her eyes, following which she threw herself from the roof. The Gemara also tells us that all Rabbi Yochanan's sons died during his lifetime (Berachot 5b, Rashi). Over the course of time, during the terrible Holocaust, European communities suffered indescribable atrocities. The wife and children of the Admor of Satmar were killed, among millions of others. 

This harsh reality can undermine our faith and, G-d forbid, even lead to denying Hashem's existence. In order for Am Yisrael to remain faithful to Hashem despite all the challenges and troubles the human mind cannot grasp, Hashem commanded man to observe chukim – decrees – which we have no permission to ponder. By accustoming ourselves to fulfilling also the mitzvot which are beyond our comprehension, one attains absolute faith in Hashem, despite the many questions that may crop up from time to time as a result of various difficult events. 

This week's Parshah cites the verse [Chukat 19:14], "… a man who would die in a tent." What is the connection between the opening verse of the Parshah, "This is the decree of the Torah" to the later verse, "… a man who would die in a tent"? Man must know that he receives the strength to cope with all the hardships that befall his 'tent' – his home – even in the most difficult of circumstances, when death and bereavement enter his personal abode, by observing the chukim. When a person educates himself not to ask questions and fulfils chukim that he does not comprehend, only because it is Hashem's will, from this he draws the strength to cope with his troubles without casting doubt on the justice of Hashem's providence. 

Parshat Beha'alotcha tells us [10:35], "When the Ark would journey, Moshe said, 'Arise, Hashem, and let Your foes be scattered, let those who hate You flee from before You'." Rashi explains, "Since the Ark would travel ahead a distance of three days' journey, Moshe would say, 'Stand in place and wait for us and do not go further'." The Ark went ahead of them to show Bnei Yisrael the way. Let us try to picture this awesome sight! Bnei Yisrael walked in the Wilderness with the pillar of cloud going ahead to straighten the path, while at night the pillar of fire went ahead of them to light up the darkness. Furthermore, Am Yisrael were nourished by the manna and quenched their thirst from Miriam's well which accompanied them on their journey in the Wilderness. 

The Ark went before Am Yisrael and in this manner showed them the way, but Moshe Rabbeinu called to it, "Arise, Hashem, and let Your foes be scattered..." Moshe was asking the Ark to wait for Am Yisrael and not advance more than a distance of three days' travel so that Bnei Yisrael would feel safe and protected by the Ark's presence. Were it to go any further ahead, Bnei Yisrael would no longer feel its presence and may feel vulnerable. 

Furthermore, the Ark was the symbol of Torah since it contained the Luchot. Similarly, every Jewish person possesses a spark from Moshe Rabbeinu's soul, therefore he calls out to Hashem saying, "Do not distance Yourself from me too much. I need to feel Your closeness." Hashem, on His part, turns to man and says, "I remain in My place. If you feel lost and distant, it means you are the one who has distanced himself." 

How can man feel constant closeness to Hashem? Through cleaving to the Torah and mitzvot, even in matters that are considered a chok, incomprehensible to our human minds. When a person fulfills all the mitzvot without leaving anything out, he merits feeling constant closeness to Hashem even if, G-d forbid, death visits his home. If man accustoms himself to fulfil Hashem's word indisputably, sudden, unexplainable death will not make him lose his composure since he feels Hashem's love and closeness.

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Prayers to the Tzaddik: Gimel Tamuz 5781

                                                              Art Robert Kremnizer

Article written by Rabbi Dr. Abraham Twerski obm

Every person has a direct line with G-d, and we are not permitted to pray to intermediaries. Indeed, the propriety of prayers where we appear to be asking for blessings from angels or for their intervention on our behalf, is the subject of debate, and must be interpreted in such a way that does not violate our basic belief that we relate only to G-d as the One from Whom everything emanates.

Yes, there is also the concept of faith in a tzaddik, which is derived from the verse in Exodus [14:31] "They had faith in G-d and in Moses, His servant". The sages derived from this verse that believing in the leader of Israel is equivalent to believing in the Creator [Mechilta]. In addition, the Talmud states that if there is a sick person in one's household, let him go to a chacham [a wise man] to pray for his recovery [Bava Basra 116a]. Inasmuch as everyone has a direct contact with G-d and we do not work through intermediaries, why is the prayer of a tzaddik more potent that one's own prayer?

There are several ways in which we can understand the concept of faith in a tzaddik. First and foremost is that the opinion of a wise man, a tzaddik, as a Torah authority, must be accepted and followed even if we are in disagreement with it [Sifri, Deut 17:11].

There is also a concept of receiving a blessing from a tzaddik and this has its basis in a statement from G-d to Abraham "And you will be a blessing" [Gen 12:2] which the Midrash interprets to mean that G-d gave Abraham the power to bless people, and that gift has been given to other tzaddikim as well. Nevertheless, a person must understand that even though the tzaddik conveys the blessing, the origin of the blessing is G-d.

A woman once came to Rabbi Mordechai of Chernobel, pleading for a blessing to have a child. To the amazement of the bystanders, the Rabbi, who was exceptionally kind and benevolent, said brusquely to her "I'm sorry, I cannot help you". The woman left the room tearful and broken hearted.

Noting the bewilderment of his chassidim, Rabbi Mordechai said "Just wait a few moments, then go find the woman and bring her back here." The chassidim did as they were told and when the woman came back, the Rabbi asked her "What did you do when you left here?"

The woman replied "I turned my eyes to Heaven and I said "Dear G-d, the Rabbi refuses to help me. Now You are my only hope. Bless me that I have a child."

Rabbi Mordechai said to the chassidim "This woman believed that I had magical powers, and she was trusting in me rather than in G-d. When I refused her request, she placed her trust in G-d where it belongs. She will now be blessed with a child."

The primary function of a tzaddik is to assist people in the proper service of G-d, to help them recognize their character defects and show them how to do teshuvah.

The power of a tzaddik is in his strong belief in G-d, and anyone who has that strong a belief can bring about similar results. When the tzaddik prays for a sick person, for example, and says that G-d is the healer of the sick, his belief is so strong that it actually brings down the Divine healing upon the person. In fact, said Rabbi Mordechai, the prime reason for having a relationship with a tzaddik is to learn how to perfect one's belief in G-d.

Extracted from "Not Just Stories" by Rabbi Abraham J. Twerski MD
Published by Shaar Press

The Lubavitcher Rebbe would often answer requests by saying that he would pray for the person at the grave of his father-in-law, the previous Rebbe, Rabbi Yosef Yitzchak.

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A Lesson in Fund-raising

Rabbi Zusya of Hanipoli once came to a city to raise funds for charity. Two local young men were very eager to share in this great mitzvah by doing the legwork of going from door to door. There was a wealthy man in town who always gave a very generous donation to every good cause. They decided to approach him last, because his large donation was guaranteed.

After a long hard day of knocking on doors, the two volunteers succeeded in raising nearly 50 rubles, a very respectable sum. Bone tired but very optimistic, they approached their final, affluent prospect, expecting him to match the entire amount they had amassed. How chagrined and shocked they were when he gave them only the few rubles necessary to round out the full 50 rubles. All of their pleas for a more generous contribution fell on deaf ears. They could not believe it! Why had this philanthropist's heart suddenly turned to stone?

The two collectors returned to Reb Zusya and complained bitterly about their acute disappointment. The Rebbe silenced them saying "My dear sons, there is no reason to be upset. At the very moment a supplicant arrives in a city, a Heavenly decree pronounces how much money he will raise. Once the decree is issued, it cannot be changed. The poor man will not take from this city a penny more or a penny less."

Reb Zusya continued: "The moment I set foot in this city I heard a celestial voice crying out that I would raise exactly 50 rubles for charity. Had you approached the rich man first, he would certainly have given you a lavish donation. However, since you saved him for last, he could not give you more than the few pennies you were shy of 50 rubles."

From this story, the Stretiner Rebbe derived an essential lesson in fund-raising. Often people discourage a fund-raiser, saying that a certain person or group of people have been solicited time and again and they are probably sick and tired of giving, or have exhausted their charity account. This is absolutely false. For every new cause a new Heavenly decree determines how much will be raised. It makes no difference how many times these people were approached. As long as there are people willing to collect, the preordained sum will be raised.

In this vein the Ponevezher Rav would say "Ess felt nit kein tzedakah gelt in der velt, ess felt nemers!" - "There is no shortage of charity funds in the world; there is only a shortage of collectors!"

Nor should someone be upset when a donor gives a disappointing gift. It is very possible that it was decreed that no more money could be donated to this cause.

Source: Maamarei Tzedakah by Rabbi Aaron Roth

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