INSIGHT 5767 - #34 SUFFERING
The perception of many is that a life
devoted to religious ideals necessarily must include
suffering. For many religions, this would seem to even be
fundamental to the faith. Within such mindsets, the
religious individual is inherently seen as living a life
that would be generically defined as difficult or
austere; it is the one who is less committed to the
religious ideal that is seen as pursuing the pleasures in
life. The result of this perception is that the path to
religion is often deemed to be intertwined with denial,
with the avoidance of satisfaction and joyful behaviour.
Suffering is almost deemed to be intertwined with the
pursuit of the religious goal and almost seen to be an
inherent part of the religious lifestyle. The result is
that suffering is not only embraced, by such individuals,
but is a goal in itself for them. The average human being
makes decisions with a consideration to avoid suffering.
To these religious individuals, though, decisions would
seem to be made with a consideration to experience
suffering.
On the surface, such a perspective would also seem
to exist within the world of Torah.1 Certain
Torah sources clearly do point to the positive effects of
suffering. T.B. Berachot 5a states that God gave
the Jewish People three fine gifts Torah, the
Devarim 8:5, however, would seem to
challenge such an assertion. The verse explains that God
brings suffering upon the Jewish People solely as a form
of chastisement, in the same manner that a parent
chastises his/her child. For the parent, the suffering of
a child is never the ideal. The very purpose of the
chastisement is lost if the child actually wishes to
experience it. The punishment of a parent only works
because the child wishes to avoid it. Similarly, if this
verse compares the sufferings that God has brought upon
the Jewish People to the behaviour of a parent towards a
child, we must understand the effect of suffering within
Torah thought to be dependent upon the desire of the
Jewish People to avoid this suffering. Unlike those
religions which wish to embrace suffering, Torah declares
that suffering can only have purpose in a context where
people wish to avoid it. The greater discussion in this
very same gemara in Berachot offers proof of this
assertion. Great Rabbi after Rabbi requests the removal
of his suffering even if it offers Divine reward.
Suffering can only work, within the context of Torah,
when it is not desired by the individual. Throughout the
prayers of Rosh Hashanah and Yom Kippur, we
ask God to forgive us without the imposition of
suffering. There may be a reason for suffering but that
benefit is not in the inherent suffering itself. It has
purpose solely for the individual who wishes to avoid it.
Suffering does not have inherent value. Its value is
solely in its purpose and this purpose is only achieved
in the link of suffering to that which must be avoided
This distinction is an important one. If a person
believes that suffering has inherent value, a desire to
live a life of suffering is given religious value. Pain
is associated with the pursuit of the Divine. If, though,
suffering is only seen as having value in the message
that it imparts, in its avoidance, a desire, by the human
being, to avoid suffering is fundamental to the value
suffering may have for him/her. Pain is not deemed to be
fundamentally necessary in the pursuit of the Divine. The
only purpose of pain is instructional and it is
only instructional to the one who wishes to avoid it. The
ideal Torah life should have limited suffering. When
suffering occurs, it is to inform us that there is a
weakness in the individual's, or the communitys,
pursuit of the Torah ideal and it must be
corrected, motivated by the desire to avoid this
suffering.2 The idea that the Torah lifestyle
inherently includes self-imposed suffering is
problematic.
Yet, the Torah lifestyle does include mitzvot
whose performance does include some level of pain.
Fasting on Yom Kippur clearly comes to mind. Is
suffering, thereby, not an inherent part of the Torah
lifestyle? The question is whether we embrace the pain or
attempt to find the message behind the pain. As we are
physical creatures and Torah demands of us to direct our
physical side and not allow it to have free rein over our
being, commitment to Torah will demand of us, at times,
to curtail our desires and experience the pain of this
curtailment. Still, it is not the suffering itself which
has value but the lesson of this suffering. Sometimes,
the process of growth will include suffering as we move
from one direction in existence to a higher direction.3
In the negation of the old, there will be pain. The
problem is that some believe that this pain must continue
to exist, that the embracing of the divine must continue
to include the rejection of the old. Such a perspective
teaches us to embrace suffering. The path of Torah is to
move forward and find a life that highlights the Divine
Wills goals for the human being without suffering.
4. Rabbi Benjamin Hecht
e-mail Footnotes 1 A full discussion of this
issue is clearly beyond the parameters of this Insight.
There are clearly perspectives within the world of Torah
that sees the ideal Torah life as austere and would look
negatively on even some simple human joys. I, though,
believe that the underlying message within this Insight
would apply even to this view (at least, some of those
who advocate this view) and thus support a contention
that the Torah view of suffering is different than many
classical religious views, even according to those who
maintain a more stoic Torah view. 2. Of course, this topic also
is vast and cannot be addressed appropriately in an
Insight. The role of suffering and pleasure as forms of
Divine communication is both fundamental within Torah
thought yet challenged by such questions as why bad
things happen to good people, the role of the personal
and the communal and the reality that life, itself, also
has inherent suffering. Still, recognition that the value
in suffering lies in our desire to avoid it, is necessary
and fundamental. 3. See Torah Temima,
Devarim 8:5, note 2. 4. See, also, Tehillim,
chapter 51. © Nishma, 2007 Return to top |
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