Two books were written about the Holocaust in the depths of the Holocaust itself. Their authors were great rabbis who themselves were martyred "al kiddush Hashem." The first book is Em HaBanim Semaicha by Rabbi Yissachar Teichtil HY"D , and the other is Aish Kodesh, by the Admor of Piaseczna, Rabbi Klonimus Kalamish Shapiro. The latter manuscript was discovered in an urn buried in the ruins of the Warsaw Ghetto and brought to the Historical Institute of Warsaw. It consists of parshat shavua drashot given by Rabbi Shapiro in the ghetto from 1939 until 1942.
Eim HaBanim Semaicha explains that suffering and the birth pangs of the Mashiach are preparation for the national tikkun of building the nation, achieving unity in Israel and aliya to Eretz Yisrael. By contrast, Aish Kodesh deals with the tikkun of the individual, how suffering is a catalyst for a person to overcome the impure forces that surround him and to grow in purity and holiness. There is obviously no contradiction between the tikkun of the individual and the tikkun of the nation, but it is important to note that each book emphasizes a different aspect. Almost all the excerpts brought below are direct quotes from the words of the Aish Kodesh.
Acceptance of suffering and justice 1. G-d reveals Himself through the concealing veil of misfortune.
"Out of suffering I cried to G-d; G-d answered me with good fortune." Precisely in times of suffering does exceptional Divine light appear to Man. The more intense the suffering, the greater the Divine light which then shines upon him.
This may be compared to a King's son who was taken captive by thugs who tortured him. He had a feeling that the king was nearby, and so began to cry out, "Save me, my father; save me, my king!" He cried out only because he felt that his father was nearby. Thus, his loud screams are a sign that the king is close by. So too, when Jews' hearts are overwhelmed by their own personal suffering and by the suffering of Klal Yisrael, this testifies to our closeness to G-d. This is, of course, the case only if we feel a greater fear of G-d and have a greater desire to acknowledge His sovereignty. Therefore, almost paradoxically, we find that the hidden nature of G-d is actually a special type of revelation; Hashem brings a person to a level of such terrible suffering, and suddenly the man feels close to G-d and perceives that G-d is close to him.
2. Salvation follows suffering.
Ya'akov Avinu fought with the angel, Aisav's representative, all through the night. Finally, Ya'akov told him, "I shall not release you until you bless me". Why did Ya'akov need his blessing? Wasn't the blessing he had already received from G-d sufficient?
The answer is that "the deeds of the forefathers are a sign and precedent for their sons." When the struggle ended with Ya'akov injured, the angel attempted to leave him. But Ya'akov said to himself, "Is this what will happen to my sons? After they suffer misfortune, will their deliverance merely be that they will remain undefeated, and return to their previous state? Shouldn't we gain something from all these misfortunes?" Therefore he said, "I shall not release you until you bless me." These travails must culminate in a deliverance which elevates the sufferer, not merely in an end to misfortune.
3. Suffering is concealed Chesed.
From the Divine point of view, even the worst misfortunes are chesed (lovingkindness), albeit concealed chesed. A Jew should strive to make himself one with G-d's "thoughts" and then to embody them in his speech and action. It is then that G-d's compassion will be apparent in this world too, and not just His judgement and the concealment of chesed. Man must understand that suffering is itself chesed. When he achieves this understanding, his suffering really becomes beneficial to him. However, if Man cannot comprehend this, then his suffering really does bring him nothing but misfortune.
G-d's strict justice is actually more exalted than His mercy, but it is very difficult for us in the here and now to comprehend and accept that. We are not strong enough to face this judgement, and so it appears to us as punishment. At the time of creation, the Midrash tells us that when G-d saw that Man would not survive in a world based only on strict justice (din), he tempered it with mercy. In our world, the Cohanim serve in the Beit HaMikdash and we follow the judgements of Beit Hillel in Jewish law. Both the Cohanim and Bet Hillel represent mercy and leniency in judgement. But in the future ideal world, the Levi'im will serve in the Beit HaMikdash, and we will follow Beit Shamai in Jewish law. Both the Levi'im and Bet Shamai represent strict justice.
In the future we will comprehend how merciful strict justice really is, and how beneficial all the suffering of the Jewish people was. Today, when our world is still imperfect and we are not ready for such a revelation, all this suffering appears to be a punishment. The prophets, who were able to view Israel's troubles from above, could see how great was the divine light imbued in them. We, who see the troubles from below, find it difficult to see anything positive in them.
When Pharaoh's decrees turned even harsher after Moshe's and Aharon's first visit to him, Moshe asked G-d, "Why have you made things so much worse for this people?" Such a question from a leader of Moshe's caliber, comes as a surprise. Moshe, in fact, was complaining to G-d, "I know that this suffering is beneficial. But the common people, who cannot stand any more suffering or comprehend the good in it, why have you made things so much worse for them?" The people of Israel's mode of thinking then, was similar to ours today. They hoped for redemption, and instead, conditions worsened, and they suffered even more. In other words, Moshe was saying that in absolute terms, great benefit is contained in Am Yisrael's suffering, but the ordinary person is unable to discern it.
4. The Labor Pains of the Mashiach - nullification of one's existence in order to allow for the appearance of the light of redemption
The pains leading to the revelation of the Mashiach are similar to labor pains - the birth comes out of the suffering. It is clear that our troubles result from the necessity to cleanse ourselves of our sins before the coming of the Mashiach. It is impossible to `give birth' - i.e. to serve as the agent in bringing new light into the world - without nullifying at least part of one's own light. Thus the appearance of new light necessitates the nullification of the old one. Without bitul hayesh, nullification of one's existence, G-d's light cannot be revealed.
This well-known concept in Chassidut derives from the Maharal of Prague, who comments on our sages' statement that from the day of the destruction of the Temple, "the Holy One has nothing in his treasury save a treasure of fear of G-d." The Maharal asks: Why is there only a treasure of fear of G-d, and not love of G-d, which is on a higher level? He goes on to explain that "love" means "I exist, and I love G-d." "Fear" means "I don't really exist. I nullify my existence when encountering the greatness of G-d." Therefore, one who wishes to reveal the divine light within himself, must nullify himself. As long as my "I" is still very present, I cannot receive the divine light because my "I" is standing in its way.
In a similar vein, when a seed is planted, it must first rot in the ground. Only after it ceases to exist will a wonderful plant sprout from it. This plant will have leaves and branches and bear fruit, many times the size of the original seed. All this was hidden potential within the tiny seed, which first had to "die" in order for the new creation to be revealed.
Chava was cursed, "In pain shall you bear children." This means that in order for her to give birth to a new being, her own strength had to be diminished. In order to become a mother, she had to sacrifice a part of her own self. The pains leading up to the Mashiach are similar. Redemption is a divine revelation. The Holy One will reveal His light in the universe through Am Yisrael. In order for this great light to be revealed, Israel - the agents - must be diminished. These are the pains of the Mashiach.
In Yeshayahu it is written: "Shall I induce labor (The word????? is similar to the word ???? , which means crisis), and not bring forth birth? Asks G-d". G-d induces labor and then He helps us to give birth. The greater the labor pains, the greater the light that they produce. A Jew who suffers terribly from the pains of the Mashiach is able to reveal more of the light of the Mashiach. These are the pains of disintegration for the sake of restoration, and not pain merely for the sake of pain. As the seed must rot before the tree can grow, and as a woman must labor before she can give birth, so must we undergo the pains of the Mashiach before redemption comes. The Master of the World brings salvation through suffering. Therefore, we must accept these pains and understand their significance. We must not rebel against G-d, but perceive the mercy of His ways. This is an exalted form of mercy. We, who find ourselves in the midst of this, must realize that these are the pains of cleaving to G-d through nullifying our own existence.
This is a small sample of the writings of the Holy Admor Rabbi Koloymos Shapiro, may G-d avenge his death. There is nothing to be added to them.
translated by Bracha Slae
copyright 1997Ateret Cohanim - All Rights Reserved
http://www.ateret.org.il ateret@ateret.org.il
Eim HaBanim Semaicha explains that suffering and the birth pangs of the Mashiach are preparation for the national tikkun of building the nation, achieving unity in Israel and aliya to Eretz Yisrael. By contrast, Aish Kodesh deals with the tikkun of the individual, how suffering is a catalyst for a person to overcome the impure forces that surround him and to grow in purity and holiness. There is obviously no contradiction between the tikkun of the individual and the tikkun of the nation, but it is important to note that each book emphasizes a different aspect. Almost all the excerpts brought below are direct quotes from the words of the Aish Kodesh.
Acceptance of suffering and justice 1. G-d reveals Himself through the concealing veil of misfortune.
"Out of suffering I cried to G-d; G-d answered me with good fortune." Precisely in times of suffering does exceptional Divine light appear to Man. The more intense the suffering, the greater the Divine light which then shines upon him.
This may be compared to a King's son who was taken captive by thugs who tortured him. He had a feeling that the king was nearby, and so began to cry out, "Save me, my father; save me, my king!" He cried out only because he felt that his father was nearby. Thus, his loud screams are a sign that the king is close by. So too, when Jews' hearts are overwhelmed by their own personal suffering and by the suffering of Klal Yisrael, this testifies to our closeness to G-d. This is, of course, the case only if we feel a greater fear of G-d and have a greater desire to acknowledge His sovereignty. Therefore, almost paradoxically, we find that the hidden nature of G-d is actually a special type of revelation; Hashem brings a person to a level of such terrible suffering, and suddenly the man feels close to G-d and perceives that G-d is close to him.
2. Salvation follows suffering.
Ya'akov Avinu fought with the angel, Aisav's representative, all through the night. Finally, Ya'akov told him, "I shall not release you until you bless me". Why did Ya'akov need his blessing? Wasn't the blessing he had already received from G-d sufficient?
The answer is that "the deeds of the forefathers are a sign and precedent for their sons." When the struggle ended with Ya'akov injured, the angel attempted to leave him. But Ya'akov said to himself, "Is this what will happen to my sons? After they suffer misfortune, will their deliverance merely be that they will remain undefeated, and return to their previous state? Shouldn't we gain something from all these misfortunes?" Therefore he said, "I shall not release you until you bless me." These travails must culminate in a deliverance which elevates the sufferer, not merely in an end to misfortune.
3. Suffering is concealed Chesed.
From the Divine point of view, even the worst misfortunes are chesed (lovingkindness), albeit concealed chesed. A Jew should strive to make himself one with G-d's "thoughts" and then to embody them in his speech and action. It is then that G-d's compassion will be apparent in this world too, and not just His judgement and the concealment of chesed. Man must understand that suffering is itself chesed. When he achieves this understanding, his suffering really becomes beneficial to him. However, if Man cannot comprehend this, then his suffering really does bring him nothing but misfortune.
G-d's strict justice is actually more exalted than His mercy, but it is very difficult for us in the here and now to comprehend and accept that. We are not strong enough to face this judgement, and so it appears to us as punishment. At the time of creation, the Midrash tells us that when G-d saw that Man would not survive in a world based only on strict justice (din), he tempered it with mercy. In our world, the Cohanim serve in the Beit HaMikdash and we follow the judgements of Beit Hillel in Jewish law. Both the Cohanim and Bet Hillel represent mercy and leniency in judgement. But in the future ideal world, the Levi'im will serve in the Beit HaMikdash, and we will follow Beit Shamai in Jewish law. Both the Levi'im and Bet Shamai represent strict justice.
In the future we will comprehend how merciful strict justice really is, and how beneficial all the suffering of the Jewish people was. Today, when our world is still imperfect and we are not ready for such a revelation, all this suffering appears to be a punishment. The prophets, who were able to view Israel's troubles from above, could see how great was the divine light imbued in them. We, who see the troubles from below, find it difficult to see anything positive in them.
When Pharaoh's decrees turned even harsher after Moshe's and Aharon's first visit to him, Moshe asked G-d, "Why have you made things so much worse for this people?" Such a question from a leader of Moshe's caliber, comes as a surprise. Moshe, in fact, was complaining to G-d, "I know that this suffering is beneficial. But the common people, who cannot stand any more suffering or comprehend the good in it, why have you made things so much worse for them?" The people of Israel's mode of thinking then, was similar to ours today. They hoped for redemption, and instead, conditions worsened, and they suffered even more. In other words, Moshe was saying that in absolute terms, great benefit is contained in Am Yisrael's suffering, but the ordinary person is unable to discern it.
4. The Labor Pains of the Mashiach - nullification of one's existence in order to allow for the appearance of the light of redemption
The pains leading to the revelation of the Mashiach are similar to labor pains - the birth comes out of the suffering. It is clear that our troubles result from the necessity to cleanse ourselves of our sins before the coming of the Mashiach. It is impossible to `give birth' - i.e. to serve as the agent in bringing new light into the world - without nullifying at least part of one's own light. Thus the appearance of new light necessitates the nullification of the old one. Without bitul hayesh, nullification of one's existence, G-d's light cannot be revealed.
This well-known concept in Chassidut derives from the Maharal of Prague, who comments on our sages' statement that from the day of the destruction of the Temple, "the Holy One has nothing in his treasury save a treasure of fear of G-d." The Maharal asks: Why is there only a treasure of fear of G-d, and not love of G-d, which is on a higher level? He goes on to explain that "love" means "I exist, and I love G-d." "Fear" means "I don't really exist. I nullify my existence when encountering the greatness of G-d." Therefore, one who wishes to reveal the divine light within himself, must nullify himself. As long as my "I" is still very present, I cannot receive the divine light because my "I" is standing in its way.
In a similar vein, when a seed is planted, it must first rot in the ground. Only after it ceases to exist will a wonderful plant sprout from it. This plant will have leaves and branches and bear fruit, many times the size of the original seed. All this was hidden potential within the tiny seed, which first had to "die" in order for the new creation to be revealed.
Chava was cursed, "In pain shall you bear children." This means that in order for her to give birth to a new being, her own strength had to be diminished. In order to become a mother, she had to sacrifice a part of her own self. The pains leading up to the Mashiach are similar. Redemption is a divine revelation. The Holy One will reveal His light in the universe through Am Yisrael. In order for this great light to be revealed, Israel - the agents - must be diminished. These are the pains of the Mashiach.
In Yeshayahu it is written: "Shall I induce labor (The word????? is similar to the word ???? , which means crisis), and not bring forth birth? Asks G-d". G-d induces labor and then He helps us to give birth. The greater the labor pains, the greater the light that they produce. A Jew who suffers terribly from the pains of the Mashiach is able to reveal more of the light of the Mashiach. These are the pains of disintegration for the sake of restoration, and not pain merely for the sake of pain. As the seed must rot before the tree can grow, and as a woman must labor before she can give birth, so must we undergo the pains of the Mashiach before redemption comes. The Master of the World brings salvation through suffering. Therefore, we must accept these pains and understand their significance. We must not rebel against G-d, but perceive the mercy of His ways. This is an exalted form of mercy. We, who find ourselves in the midst of this, must realize that these are the pains of cleaving to G-d through nullifying our own existence.
This is a small sample of the writings of the Holy Admor Rabbi Koloymos Shapiro, may G-d avenge his death. There is nothing to be added to them.
translated by Bracha Slae
copyright 1997Ateret Cohanim - All Rights Reserved
http://www.ateret.org.il ateret@ateret.org.il