"Fortunate is the person whom You, God, afflict; You teach him from Your Torah." (Psalms 94:12)
What a peculiar statement! Why did King David think that afflictions are such wonderful, providential experiences? And what exactly is this connection between suffering and Torah study?
Suffering and Torah
The Talmudic sages discussed the topic of suffering in the world at length. While they tried to understand this problematic phenomenon, they were equally concerned with the question of how one should respond to these challenges.
Bitul Torah for the Common Man
While bitul Torah is certainly a serious sin, there is no expectation that the entire nation will be constantly immersed in Torah study. Serious scholars are expected to devote themselves wholly to Torah study, but the average person is not required to maintain such levels of dedication. People are permitted to spend time earning a livelihood, and even acquire possessions beyond their bare necessities. Such activities are not considered bitul Torah. What, then, does bitul Torah mean for the ordinary person?
We are all born with certain personality flaws that we are expected to correct. Ideally, we should repair and refine our character traits through Torah. When we engage in Torah study, we are exposed to its ethical values and ideals. If we succeed in internalizing its moral teachings, then we acquire positive traits such as integrity, sensitivity and compassion.
The nature and degree of Torah study that is expected from each of us is a function of the character flaws that we need to correct. This is the meaning of bitul Torah for non-scholars: one who fails to spend the necessary time and effort in refining himself through Torah study is guilty of neglecting Torah study.
Now we can better understand the connection between suffering and bitul Torah. Suffering refines and humbles. It makes one more sensitive to the needs of others, and more aware of one's own limitations. One who fails to correct one's personality traits through Torah study may very well find himself undergoing the (less pleasant) refinement that comes from suffering.
Afflictions of Love
The sages understood that there are no pat formulas to explain suffering in this world. There may be completely righteous individuals, innocent of all misconduct, including bitul Torah, and still they endure pain and suffering. Therefore, the sages introduced a concept called 'Afflictions of Love.' These afflictions are not a form of punishment, nor do they come to correct some fault on the part of sufferer. Rather, they are an expression of Divine love. But what kind of love is this?
There are some aspects of character refinement that cannot be attained by any other means. Not by individual effort, not by good deeds, not even by Torah study. The only means to ennoble the spirit and attain a higher ethical perfection is through Afflictions of Love - a gift granted by God that allows one to achieve a spiritual level above and beyond his own natural capabilities.
Understanding the concept of 'Afflictions of Love' helps elucidate King David's assertion, "Fortunate is the person whom You, God, afflict."
[Adapted from Ein Ayah vol. I pp.15-16]
What a peculiar statement! Why did King David think that afflictions are such wonderful, providential experiences? And what exactly is this connection between suffering and Torah study?
Suffering and Torah
The Talmudic sages discussed the topic of suffering in the world at length. While they tried to understand this problematic phenomenon, they were equally concerned with the question of how one should respond to these challenges.
If a person sees that he is suffering, he should examine his conduct.... If he has examined his actions and found no wrongdoing, he should attribute the suffering to bitul Torah (neglect of Torah study), as it says, "Fortunate is the person whom You, God, afflict; You teach him from Your Torah."In other words, the Talmud interprets the verse as connecting suffering not with Torah study, but rather its neglect. Yet, of all the many human faults and foibles, why should bitul Torah be such a likely cause for heavenly-ordained suffering?
And if he finds that he is not guilty of neglecting Torah study, then these afflictions must be 'Afflictions of Love.' As it says, "God rebukes those whom He loves." (Proverbs 3:12) (B'rachot 5a)
Bitul Torah for the Common Man
While bitul Torah is certainly a serious sin, there is no expectation that the entire nation will be constantly immersed in Torah study. Serious scholars are expected to devote themselves wholly to Torah study, but the average person is not required to maintain such levels of dedication. People are permitted to spend time earning a livelihood, and even acquire possessions beyond their bare necessities. Such activities are not considered bitul Torah. What, then, does bitul Torah mean for the ordinary person?
We are all born with certain personality flaws that we are expected to correct. Ideally, we should repair and refine our character traits through Torah. When we engage in Torah study, we are exposed to its ethical values and ideals. If we succeed in internalizing its moral teachings, then we acquire positive traits such as integrity, sensitivity and compassion.
The nature and degree of Torah study that is expected from each of us is a function of the character flaws that we need to correct. This is the meaning of bitul Torah for non-scholars: one who fails to spend the necessary time and effort in refining himself through Torah study is guilty of neglecting Torah study.
Now we can better understand the connection between suffering and bitul Torah. Suffering refines and humbles. It makes one more sensitive to the needs of others, and more aware of one's own limitations. One who fails to correct one's personality traits through Torah study may very well find himself undergoing the (less pleasant) refinement that comes from suffering.
Afflictions of Love
The sages understood that there are no pat formulas to explain suffering in this world. There may be completely righteous individuals, innocent of all misconduct, including bitul Torah, and still they endure pain and suffering. Therefore, the sages introduced a concept called 'Afflictions of Love.' These afflictions are not a form of punishment, nor do they come to correct some fault on the part of sufferer. Rather, they are an expression of Divine love. But what kind of love is this?
There are some aspects of character refinement that cannot be attained by any other means. Not by individual effort, not by good deeds, not even by Torah study. The only means to ennoble the spirit and attain a higher ethical perfection is through Afflictions of Love - a gift granted by God that allows one to achieve a spiritual level above and beyond his own natural capabilities.
Understanding the concept of 'Afflictions of Love' helps elucidate King David's assertion, "Fortunate is the person whom You, God, afflict."
[Adapted from Ein Ayah vol. I pp.15-16]