We live in a time of tremendous confusion, where it can be exceedingly difficult for us to make sense of everything going on around us. The world has radically changed almost overnight. As a result, entire industries have disappeared and, along with them, thousands of jobs and careers. The economy lies in shambles. The future is uncertain. We blame our leaders. We blame our doctors. We blame our rabbis. We even blame each other. Or, we say things like, \u201cThings like this happen from time to time,\u201d \u201cThis too shall pass,\u201d \u201cIt\u2019s the nature of the world.\u201d<\/p>\n
The purpose of this article is to present a clear Torah perspective on our current reality and eliminate much of the confusion that exists on these matters. As is always the case when I write (unless very clearly stated otherwise), these ideas are not mine, but those of Chazal<\/em> [our Sages] as presented by significant rabbinic authorities in our tradition. In this case, I have chosen to quote extensively and directly from seforim published in July 2020 by Rabbi Yisroel Moshe Sorotzkin: The End Illuminated<\/em> and its sequel, published a few months later and to which he continues to add new chapters (the original is already in its fourth edition and seventh printing \u2013 and distributed by Israel Bookshop Publications). As one can see from what is quoted here and in the original seforim, all these concepts are based on words of Chazal<\/em> and Gedolim<\/em> [Torah giants] of previous generations.<\/p>\n The dog bites the stick<\/strong><\/p>\n \u201cOne of the strongest lessons we were taught over these past months was ein od milvado<\/em> \u2013 the recognition that there is no power other than Hashem. But to what degree do we believe and feel this truth? Have we fully internalised and practiced living with the heightened recognition of this reality?\u201d<\/p>\n \u201cThe Mishnah [last mishnah in mesechta Sotah] tells us about the generation before Mashiach: \u2018The face of the generation is like the face of the dog.\u2019 Rav Itzele Volozhiner ztz\u201dl brings this allegory to life when he describes a dog being hit by someone wielding a stick. The dog, with his limited understanding, reacts by biting on the stick, not comprehending that the cause of his suffering is really the man using the stick to hit him.<\/p>\n When we are threatened or hit, we have to raise our eyes upwards and see that it isn’t the \u2018stick\u2019 that’s hurting us; our pain is coming from a different place. We must acknowledge that government policies and what occurs around us are not the causes of our suffering \u2013 and our reactions must reflect that truth.<\/strong><\/p>\n Harav Elchonon Wasserman, in his monumental work entitled Ikvesa D\u2019Meshicha <\/em>[footfalls of Mashiach; referring to the period of history when Mashiach\u2019s arrival becomes more tangible], brings this pshat [explanation] in reference to people who chose to blame what was transpiring in Europe [during WWII] on the umos ha\u2019olam<\/em> [the nations of the world] and specifically Hitler, ym\u201dsh (may his name be blotted out). At that time, there were segments of Klal Yisrael [the Jewish People] attempting to fight the anti-Semitism with shows of physical strength and others who took to submitting articles in the non-Jewish newspapers decrying the racist discrimination and injustice.\u201d<\/p>\n \u201cRav Elchonon explained that the dangerous threat that Hitler presented was only the fa\u00e7ade; the real threat was a kitrug<\/em> [an accusatory voice in the Heavenly court] that was obviously happening against Klal Yisrael in Shamayim [Heaven]. Hashem has many messengers, taught Rav Elchonon; therefore, putting effort into neutralising Hitler by killing him, for example, would be futile.\u201d \u201c\u2026[W]e have to realise that it\u2019s all coming from Hashem and that the only way to rectify the situation is through Torah and tefillah.\u201d<\/p>\n \u201cToday, it is no different. The way that we discuss both the restrictive decisions that have been made for our communities and the people who seem to be making those decisions must reflect the emunah<\/em> [belief in G-d] and bitachon<\/em> [trust in G-d] that lie in our hearts. In fact, our reactions to the difficulties imposed upon us are at least as much a part of the nisayon<\/em> [test] as the restrictions themselves.\u201d<\/p>\n Hashem is behind everything that happens<\/strong><\/p>\n \u201cWe read in the tochachah<\/em> [the rebuke that takes place in the Chumash] \u2018\u2026And I will surely hide My face on that day.\u2019 (Devarim 31:18) This pasuk<\/em> [verse] is Hashem\u2019s description of galus<\/em> [exile].<\/p>\n \u2026Hashem is telling us that not only will He hide Himself, but we won\u2019t realise that we are suffering because He is hidden and that He is the cause for all our suffering. Rather, we will blame it on other causes and, therefore, have no way out of our problems, because we will not realise that the only One to turn to, and the only One Who can extricate us from our predicament, is Hashem \u2013 when we turn to Him and daven.<\/p>\n We often feel that things happen as a matter of course. Difficulties seem to be an inevitable part of life in this world.<\/strong> We refer to hurricanes, tsunamis, and floods as \u2018natural disasters\u2019. When there are frightening reports of terrorism, we dismiss them with the excuse of \u2018the goyim hate us\u2019. Those experiencing financial woes point to a litany of causes. And, as for the recent pandemic, people blame China, the WHO, the CDC, the politicians, the incompetence of our medical system \u2013 anybody and everybody \u2013 but they don\u2019t realise that the obvious answer is that Hashem is the One behind it all and it is to Him that we must turn for help<\/strong>.<\/p>\n We know the truth, of course, but in galus<\/em> it is difficult to maintain a pristine clarity [of the first of the Rambam\u2019s Thirteen Principles of Faith] that Hashem \u2018caused, causes, and always will cause everything that happens.\u2019 This loss of clarity is, in and of itself, part of the tochachah<\/em> [the rebuke], part of the punishment that we endure in galus<\/em>. We all try to say the Ani Ma\u2019amins<\/em> [\u201cI believe\u201d \u2013 the beginning of each of the Thirteen Principles of Faith] with sincerity. We know that it is Hashem who does everything; this is an intrinsic truth that we live with.<\/p>\n Rabbi Sorotzkin brings in the name of Harav Yerucham Levovitz, the Mirrer Mashgiach ztz\u201dl, that we are \u2018obligated to look at all occurrences in our lives as osos<\/em> and mofsim<\/em>, nothing less than \u201csigns and wonders\u201d, and never as products of a natural system or random events<\/strong>.\u2019\u201d<\/p>\n Seeing things as \u2018natural\u2019 and \u2018normal\u2019<\/strong><\/p>\n \u201cThe midrash [Pirchei Heichalot Rabbati 36:1] gives a vivid description of how Klal Yisrael<\/em> [the Jewish People], and the world around us, will look in the last year before Mashiach\u2019s arrival.<\/p>\n In the last year, terrible suffering and many harsh decrees, and the shibud<\/em> [subjugation] will weigh more heavily, and many diseases; the world\u2019s nature will change and the taste of everything will be taken and everything will be expensive; there will be no peace to \u2018the one who goes out and the one who comes in\u2019, and the ba\u2019alei amanah<\/em>, the men of faith, will pass away \u2013 and immediately, Mashiach will come!<\/p>\n A few lines later, the midrash writes:<\/p>\n Why does the pasuk<\/em> [verse] in Malachi say\u2026that Mashiach \u201cwill come suddenly to his palace\u201d? Klal Yisrael<\/em>, in that generation, will say, \u2018Is it possible that we are seeing the world functioning as it always has, and yet the geulah<\/em> [redemption] will come this year?\u2019 But they do not know that Mashiach will come suddenly.<\/p>\n The question is glaring. The midrash gives a frightening and detailed description of the period right before Mashiach. How can the same midrash say that at that time people will be saying that this is nature taking its normal course?<\/p>\n The answer is that no matter how terrible and strange things seem, Hashem always leaves room for one to view everything as \u2018natural\u2019 and \u2018normal\u2019.<\/strong><\/p>\n This does not only happen to people who are entrenched in a view that dismisses, or does not fully appreciate, Hashem\u2019s complete hashgachah<\/em> [oversight; Divine providence] over everything that happens. Even people who are sincere and firm in this belief can find themselves viewing events with more of an eye toward teva<\/em> [natural causes] than toward Hashem.<\/strong><\/p>\n When the situation is terrifying and lives are in danger, it is easier to focus on Hashem, to draw close to Him in tefillah<\/em> [prayer] and teshuvah<\/em> [repentance]. But when a terribly difficult situation lightens somewhat and things become calmer, we forget the intensity of feeling that we had when things were at their worst. At this time, many people are subject to thoughts like, \u2018These things can happen from time to time.\u2019<\/strong><\/p>\n Hashem will always leave room for free choice.<\/strong> Although there can be drastic happenings, it is ultimately up to the individual to see past the surface and acknowledge that Hashem is communicating with us. He is speaking to us, crying out to us, begging us to wake up, improve, and prepare ourselves for Mashiach who is so near.\u201d<\/p>\n Mirages<\/strong><\/p>\n \u201cIt is not enough to believe that Hashem has great input in things; we must know that Hashem is the total Source of everything.<\/p>\n Rav Mottel Pogramansky met an acquaintance after World War II and asked him how he was faring. The friend said, \u2018Der Eibishter vet helfen<\/em> \u2013 Hashem will help.\u2019<\/p>\n Rav Mottel smiled and said, \u2018Hashem will not help you\u2026\u2019<\/p>\n Responding to the man\u2019s shocked look, Rav Mottel explained, \u2018Hashem will not help you. Hashem will do everything. We do not do anything on our own \u2013 \u201cwith Hashem\u2019s help\u201d. Hashem does it all.\u2019<\/p>\n This is truly is the avodah<\/em> [service of Hashem] of our time \u2013 to come to the clear recognition and feeling that Hashem does\u2026everything \u2013 ein od milvado<\/em> [there is nothing besides Him].There is no force in the world besides Hashem. Although all faithful Yidden believe this basic truth, the internalisation of it has many levels.<\/p>\n Offhand remarks are oftentimes a good barometer of our true level of recognition.<\/p>\n A man was complaining to a friend about difficulties with parnassah<\/em> [earning a livelihood].<\/p>\n \u2018Why not say the \u2018Tefillah L\u2019parnassah\u2019 <\/em>[Prayer for Livelihood] that is printed in the siddur after davening?\u2019 suggested the friend.<\/p>\n \u201cOy!\u201d the man sighed. \u201cUntil now I was successful without the tefillah<\/em> [prayer]. This is my tzarah<\/em> [trouble] \u2013 I am at the point that I have to start davening for parnassah<\/em>!\u201d<\/p>\n This man\u2019s comment bespeaks a sore lack in his emunah<\/em> [faith in G-d]. He does not recognise that his parnasah<\/em> has always come from Hashem. Whatever he thought came from his good ideas or his industriousness was really coming directly from Hashem all along. His friend\u2019s suggestion that he add a tefillah<\/em> for his parnassah<\/em> should have been greeted with assent, not dismissal.<\/p>\n It is tragic how easily we can fool ourselves. We think that we have emunah<\/em>, but at the same time we feel that we are the ones who make things happen. We attribute success in so many areas of our lives to our intelligence, wealth, status, or other factors. But, in truth, anything that appears to be a source of success is only a mirage, a distraction from the truth.<\/strong>\u201d<\/p>\n The struggle to attain real clarity of Hashem\u2019s absolute control is the test of Ikvesa d\u2019Meshicha<\/em>. When we recognise that this is the challenge of our time, it sheds light on so much of what is going on around us.<\/p>\n \u2026[T]here are many levels in the recognition of Hashem as the Source of everything. More than any textual quiz, the manner <\/em>in which we approach the issues of the day, as well as the way we perceive<\/em> and react<\/em> to the effect of actions of other people, are perhaps more telling methods to gauge whether there is room for development in this area.\u201d<\/p>\n Everything is by design<\/strong><\/p>\n \u201cThe recent outbreak of COVID-19 was a global event that brought radical change to our lives. But many of us have \u2018had enough\u2019. We are just waiting for things to \u2018go back to normal\u2019. But the truth is, if we think that the way things were was \u2018normal\u2019, that means, chas v\u2019shalom<\/em> [G-d forbid], that we have not yet absorbed the message of COVID-19 sufficiently.<\/p>\n We need to consider \u2013 were our lives really \u2018normal\u2019 before? Can living without the Beis Hamikdash<\/em> [Temple] be called normal? Hashem has reminded us through COVID-19 that ours is a temporary reality. Galus<\/em> should never be considered normal.<\/p>\n Hashem talks to us through the events happening around us. He makes no mistakes; every detail is part of His Master Plan. Each component of the COVID-19 situation \u2013 from the global ramifications to communal disruptions to individual inconveniences \u2013 was part of the design.<\/strong> The pandemic presented us with a chance to see things in a way that perhaps we hadn\u2019t before.<\/p>\n Hashem is using various means to cause us to feel very uncomfortable, like we are being backed into a corner in so many ways. The purpose of this is to push us to do teshuvah [repent] and draw closer to Hashem by begging for the geulah [redemption].<\/p>\n The COVID-19 crisis entailed everyone \u2018sheltering\u2019 at home. For weeks on end, we were not allowed to enter our offices and stores and, much more importantly, our shuls, schools and yeshivos \u2013 our places of tefillah<\/em> and Torah study. Hashem could have sent COVID-19 without this unusual aspect, so the fact that He did include it must mean that it had a specific and necessary purpose.<\/p>\n In Mitzrayim<\/em> [Egypt], during Makkas Bechoros<\/em> [the death of the firstborn], we were not allowed out of our homes. The Baal Haturim writes that before the final geulah<\/em> we will face a similar situation.<\/p>\n The pasuk<\/em> [verse] in the navi<\/em> Yeshayah [prophet Isaiah] (26:20) speaks about the period before Mashiach: \u2018Go, My nation, into your rooms and close your doors; hide but a moment until the storm of anger passes.\u2019<\/p>\n We see that the Torah Hakedoshah<\/em> [Holy Torah] foretold that prior to Mashiach\u2019s arrival, we will have to be indoors. What is the benefit of spending time inside before Mashiach comes?<\/p>\n The midrashim and meforshim<\/em> [commentaries] on the above pasuk<\/em> [verse] in Yeshayah explain that the purpose of going inside at this time is to think \u2013 to undergo a contemplative process of self-evaluation, to do teshuvah<\/em>, and to strengthen ourselves in Torah and mitzvos\u2026 one of the main lessons to take from this mageifah<\/em> [plague], and especially from the distressing closure of our temporary mikdashei me\u2019at<\/em> [miniature Temples], is that we must sincerely beg for the Beis Hamikdash<\/em>.\u201d<\/p>\n We have no one else to rely upon<\/strong><\/p>\n \u201cThe mishnah [at the end of mesechta Sotah] mentions that even the ruchniyusdik <\/em>[spiritual] elements that we have always relied upon will be dismantled during Ikvesa d\u2019Meshicha<\/em>. The mishnah gives the example of chachmah <\/em>[wisdom] \u2013 \u201cchachmah<\/em> will decay\u201d. While some view wisdom as something that they have naturally and that they can always rely upon, that is not the case. Wisdom is a continuous gift from Hashem. When Hashem sees fit to give it, a person is intelligent. And if Hashem sees fit to take it from him, he will simply not have his intellectual ability anymore\u2026In the past months, our shuls and yeshivos were closed. Perhaps Hashem caused this to happen to bring us toward the clarity that we cannot rely on anything, even the backbone of our ruchniyus<\/em> strength \u2013 our places of Torah and tefillah<\/em>. Our ruchniyus<\/em> support systems are also an ongoing gift from Hashem that we do not have through our own power, nor is it in our control. Hashem enables us to have them, and He can take them away from us in the blink of an eye. Even in our spiritual lives, ein lanu l\u2019hisha\u2019ein ela al Avinu Shebashamayim<\/em> [We don\u2019t have anyone to rely upon, except our Father in Heaven].\u201d<\/p>\n *All bolded text throughout this article is emphasis that was added by the author of the article.<\/p>\n I am indebted to Rabbi Yisroel Moshe Sorotzkin for providing me with an electronic version of his books to use for this article, as well as for looking over this article and offering guidance, and to my dear friend Shmuel Michles for bringing these books to my attention, making the connection between us, and facilitating everything. <\/em><\/p>\n The Tiny Fingerprint of Hashem<\/strong><\/p>\n \u201cDuring normal times, we rely on the government for support in different areas, the healthcare system to keep us healthy, and the consumer supply chain, which ordinarily affords us with unlimited access to any product we may need. During the COVID-19 crisis, we were shown the futility of relying on any of these.<\/p>\n What shook our faith in these formidable institutions? A microscopic virus. If we think about it, this follows a pattern we\u2019ve seen before in history: When Hashem wants to teach us that He alone runs the world, He uses something small and insignificant.<\/p>\n Og Melech Habashan<\/em> [an Amorite king who was a giant and who was slain by Moshe] is the eternal symbol of superhuman strength and power. The Gemara (Brachos 54b) tells us that Og<\/em> was holding a mountain above his head, prepared to hurl it at Klal Yisrael<\/em>, when Hashem brought him down with weak, unremarkable insects \u2013 ants. Hashem directed the ants to tunnel around the base of the mountain, causing its centre to fall onto Og\u2019s<\/em> head, killing him.<\/p>\n Something strikingly similar happened to Titus. After conquering Eretz Yisrael and destroying the Beis Hamikdash<\/em> [Temple] unhindered, Titus was traveling back to Rome on a boat when a storm erupted. Titus arrogantly challenged Heaven and taunted, \u2018Are You only able to fight me at sea?\u2019 Hashem responded, \u2018Proud one, I will bring your downfall through the smallest of creatures.\u2019 A tiny insect then flew into Titus\u2019s ear and began pecking at his brain. For seven years, the insect caused Titus to suffer excruciating headaches, until it eventually brought about his premature death.<\/p>\n Likewise, the midrash (end of Parshas Korach<\/em>) says that before Mashiach\u2019s arrival, Hashem will show the nations of the world that they do not have strength of their own by sending a beryah kalah shebibruim<\/em><\/strong> \u2013 the most insignificant of creations<\/strong> \u2013 to dismantle the world. <\/strong><\/p>\n The tiny virus He sent recently certainly accomplished that.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":" Cutting through the confusion with a genuine, clear Torah perspective By: Robert Sussman We live in a time of tremendous confusion, where it can be exceedingly difficult for us to make sense of everything going on around us. The world has radically changed almost overnight. As a result, entire industries have disappeared and, along with them, thousands of jobs and careers. The economy lies in shambles. The future is uncertain. We blame our leaders. We blame our doctors. We blame our rabbis. We even blame each other. Or, we say…<\/p>\n","protected":false},"author":6,"featured_media":2546,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[69,70],"tags":[],"class_list":["post-2531","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-69","category-february-2021"],"gutentor_comment":0,"_links":{"self":[{"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/posts\/2531","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/users\/6"}],"replies":[{"embeddable":true,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/comments?post=2531"}],"version-history":[{"count":2,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/posts\/2531\/revisions"}],"predecessor-version":[{"id":2643,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/posts\/2531\/revisions\/2643"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/media\/2546"}],"wp:attachment":[{"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/media?parent=2531"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/categories?post=2531"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.jewishlife.co.za\/new\/wp-json\/wp\/v2\/tags?post=2531"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}