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Gam Zu l’Tovah
Part Two
Rebi Akiva phrased it differently: All that God does He does for the good (Brochos 60b). Inherent in both statements, seemingly, is the acceptance that bad things do in fact happen to good people, but for a good reason, known only to God. Such an idea is so fundamental to a Jew’s belief that we are taught that we should accustom ourselves to say this on a daily basis (Tur, O.C. 230:5).
However, this statement seems to be contrary to the one made previously by the Midrash, that anyone who trusts in God will be surrounded by kindness. In a world of kindness, do we need statements such as, “All is for the good”? Who ever questions life or God when good things happen to them?
After further thought, maybe they don’t contradict each other, but rather, they speak about different moments in the bitachon process. In other words, Gum zu l’tovah can refer to those moments until the kindness comes for having trusted in God. It says,
- “Don’t panic! Wait until the end of the story, to see how things will turn out. It’s not over until it’s over. Success doesn’t always come the moment we think we need it, but sometimes, it takes a while before the miracle kicks in. Stay with God until the very end.”
The second statement, that of the Midrash, says, “If you don’t panic, and trust in God, then the end result will be good in the end, a good that you will enjoy. On the other hand, if you panic and do not trust in God, then you will bring about the very failure that you fear.”
And, lest a person ask about Nachum Ish Gamzu, and Rebi Akiva, who died horrible deaths, though they trusted in God completely, it says:
“But that is exactly the point!” a skeptic may object. “Perhaps, because they were righteous they sacrificed themselves instead. However, it was precisely because they were righteous that bitachon could have worked for them, had they chosen to rely upon it! What about the rest of us less righteous people? We have sins to atone for, and surely that mitigates the guarantee of a miracle in a tight spot, even if we trust in God completely?”
It is a good question, one from throughout the ages. However, the answer is even better:
Indeed, Gam zu l’tovah means something quite different from the way most people understand it. It doesn’t mean, “Oh well, I had hoped for a better result, but in the end, I didn’t get it. However, as a faithful Jew, I accept that God knows best. This must be the better way, ultimately, and as a loyal Jew, I’ll accept this and not complain.”
However, based upon what has been said, and if you pay closer attention to what Nachum Ish Gamzu was saying, it is clear that Gum zu l’tovah does not only mean, “this too is for the good.” Rather, it is really saying, “this too is Divine Providence,” an event, or series of events, that have been orchestrated by Heaven for a purpose, one that we are expected to figure out.” It does not mean, Nachum Ish Gamzu and Rebi Akiva taught, that God intends to sabotage our salvation. It just means that the route to success may lie on the other side of a test first, that test being in the area of trust in God itself, to see if we will intellectually and emotionally jump ship during stormy winds, before God actually saves us.
However, though this is easy to say, it is far harder to remember while living in the midst of an emotional tempest. How easy it is to forget that God runs the world when life not only seems random, but evil even prospers. This is why bitachon is not something that can be turned on and off as suits the moment, but rather, it must be a person’s full time attitude towards life.
______________________
1 He was referring to the verse from the Shema that says one must serve God even with his life, which Rebi Akiva understood to mean dying to sanctify the Name of God, which is precisely how he died.
2 In spite of the fact that he was terribly sick and experiencing tremendous pain, he continued on with his teaching and learning as if nothing was out of the ordinary.
3 In other words, they knew full well that they should trust in God and that doing so would trigger the necessary miracle to survive. However, the preferred not to make God turn the world upside down for them, even just a little bit, and instead followed their path of Hashgochah Pratis with love for God.
4 Rebi Yehuda ben Babba ordained five rabbis at a time that the Romans had forbidden it, and for which the punishment was death. Just after concluding the ordination the Romans arrived and after sending off his students, Rebi Yehuda held his ground like an immovable rock while the Romans murdered him with arrow after arrow. His statement reflected his loving acceptance of the fate that was fast approaching him, and his lack of willingness to invoke a miracle to be saved from it.
5 A term denoting Divine Providence for which we have no logical explanation (Brochos 10a). Sometimes, as a late and extreme measure in order to correct history in ways that man failed to do, Heavenly decrees are executed without interference. The Holocaust would fit into that category, and at such times, bitachon may be less effective as a source of salvation than it is during non-decree times.
6 In other words, had the tzaddik been left to his own devices, he would have had the necessary bitachon to change the situation around and bring about the necessary miracle for salvation. However, for a reason that may be known only to God, history demands that salvation not result at that moment, and therefore the tzaddik does not have the chance to respond with bitachon.
7 One would think that the benefits of trust in God would be only for those whose slate is clean. “Do good,” that is, be free of sin so that you can “trust in God” and be saved from your crisis.
8 In other words, even though trust in God is enough to warrant a miracle regardless of one’s spiritual level, it does not erase past sins for which a person is always responsible and for which he must either repent or suffer punishment.
Click on Title of blog to go to Rabbi Winston's eclectic website of essays, articles, and to invest in the Redemption via Geulah b'Rachamim!
© 5769/2009 by Rabbi Pinchas Winston & Thirtysix.org
And, lest a person ask about Nachum Ish Gamzu, and Rebi Akiva, who died horrible deaths, though they trusted in God completely, it says:
- Do not wonder regarding holy people of earlier times who suffered terribly and did not make use of the trait of bitachon, as a result of which they would have certainly been saved. They made use of a different trait: loving acceptance of suffering, as Rebi Akiva said, “All of my life I was bothered … when will I get the chance to fulfill …” (Brochos 61b),1 and as Rebi Eliezer said, “Come my brothers and dear ones” (Bava Metzia 84b).2 For those who did not want to trouble their Creator, they instead responded with mesiros Nefesh—self sacrifice—specifically giving themselves over to The Holy One, Blessed is He, to do with them whatever He willed.3 As Rebi Yehuda ben Babba said, “Behold, I am before them like a stone that has no one to turn it over” (Sanhedrin 14a).4 There is a very deep matter here. For, sometimes, it is His will, May His Name Be Blessed, to bring about a specific decree as a function of Kavshei d’Rachmana,5 the hidden thoughts of God. As a result, He may remove free-will and put fear in their hearts until it is impossible to strengthen their trait of bitachon, in order to fulfill the decree, Rachmana Litzlan,6 as HaGaon Rav Ya’akov from Lisa wrote in the name of the Ramban in his commentary on Megillas Esther, on the verse, “Mordechai would not bend or bow” (Esther 3:2); see there. However, in truth, nothing stands in the way of bitachon, and with regard to this it says: “But the righteous are as confident as a young lion” (Mishlei 28:1). (Sha’arei Leshem, p.115)
“But that is exactly the point!” a skeptic may object. “Perhaps, because they were righteous they sacrificed themselves instead. However, it was precisely because they were righteous that bitachon could have worked for them, had they chosen to rely upon it! What about the rest of us less righteous people? We have sins to atone for, and surely that mitigates the guarantee of a miracle in a tight spot, even if we trust in God completely?”
It is a good question, one from throughout the ages. However, the answer is even better:
- The Ramban says something similar: This is why it says, “Trust in God and do good” (Tehillim 37:3), and it does not say “Do good and trust in God.”7 Rather, [from this we learn that] trust in God does not depend upon good deeds at all, but rather one should trust in God whether he is righteous or evil. It concludes, however, with “do good” because if you do not [do teshuvah from past sins] then they will exact payment from you nevertheless. The Holy One, Blessed is He, is very patient, and will find the time to take payment from you8 (Sefer Emunah v’Bitachon, Ch. 1). (Sha’arei Leshem, p. 114)
Indeed, Gam zu l’tovah means something quite different from the way most people understand it. It doesn’t mean, “Oh well, I had hoped for a better result, but in the end, I didn’t get it. However, as a faithful Jew, I accept that God knows best. This must be the better way, ultimately, and as a loyal Jew, I’ll accept this and not complain.”
However, based upon what has been said, and if you pay closer attention to what Nachum Ish Gamzu was saying, it is clear that Gum zu l’tovah does not only mean, “this too is for the good.” Rather, it is really saying, “this too is Divine Providence,” an event, or series of events, that have been orchestrated by Heaven for a purpose, one that we are expected to figure out.” It does not mean, Nachum Ish Gamzu and Rebi Akiva taught, that God intends to sabotage our salvation. It just means that the route to success may lie on the other side of a test first, that test being in the area of trust in God itself, to see if we will intellectually and emotionally jump ship during stormy winds, before God actually saves us.
However, though this is easy to say, it is far harder to remember while living in the midst of an emotional tempest. How easy it is to forget that God runs the world when life not only seems random, but evil even prospers. This is why bitachon is not something that can be turned on and off as suits the moment, but rather, it must be a person’s full time attitude towards life.
______________________
1 He was referring to the verse from the Shema that says one must serve God even with his life, which Rebi Akiva understood to mean dying to sanctify the Name of God, which is precisely how he died.
2 In spite of the fact that he was terribly sick and experiencing tremendous pain, he continued on with his teaching and learning as if nothing was out of the ordinary.
3 In other words, they knew full well that they should trust in God and that doing so would trigger the necessary miracle to survive. However, the preferred not to make God turn the world upside down for them, even just a little bit, and instead followed their path of Hashgochah Pratis with love for God.
4 Rebi Yehuda ben Babba ordained five rabbis at a time that the Romans had forbidden it, and for which the punishment was death. Just after concluding the ordination the Romans arrived and after sending off his students, Rebi Yehuda held his ground like an immovable rock while the Romans murdered him with arrow after arrow. His statement reflected his loving acceptance of the fate that was fast approaching him, and his lack of willingness to invoke a miracle to be saved from it.
5 A term denoting Divine Providence for which we have no logical explanation (Brochos 10a). Sometimes, as a late and extreme measure in order to correct history in ways that man failed to do, Heavenly decrees are executed without interference. The Holocaust would fit into that category, and at such times, bitachon may be less effective as a source of salvation than it is during non-decree times.
6 In other words, had the tzaddik been left to his own devices, he would have had the necessary bitachon to change the situation around and bring about the necessary miracle for salvation. However, for a reason that may be known only to God, history demands that salvation not result at that moment, and therefore the tzaddik does not have the chance to respond with bitachon.
7 One would think that the benefits of trust in God would be only for those whose slate is clean. “Do good,” that is, be free of sin so that you can “trust in God” and be saved from your crisis.
8 In other words, even though trust in God is enough to warrant a miracle regardless of one’s spiritual level, it does not erase past sins for which a person is always responsible and for which he must either repent or suffer punishment.
Click on Title of blog to go to Rabbi Winston's eclectic website of essays, articles, and to invest in the Redemption via Geulah b'Rachamim!
© 5769/2009 by Rabbi Pinchas Winston & Thirtysix.org
2 comments:
But ultimately it is Hashem Himself who provides us with bitachon, or not..
Sometimes we really have no choice...
Except for His..
As I see it, there is Emuna and then there is Bitachon. Bitachon, Trust, is a component of a relationship. Our relationship with G-d is based on the Torah. Our mesorah is such that when G-d just thinks (He has no body, no mind like us) of doing something, it already is. With just ten utterances the world was created. G-d has shown that He is what He says. How can a created human being not Trust in the Creator of the World, with all its myriad creations that speak of the beauty of life for us?
HaKoras HaTov, being grateful for what we have is how we reciprocate in this relationship. Just think one minute if you did not have the ability to do or be what you are able to do at the present.
To me, trust is knowing that Hashem knows what is best for me and that is why I was brought into this world He created. Also, I trust that the decisions I make are my exercise of free will and that G-d has that figured into the equation.
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