Pirkie Avot 5:11b - Hashems Plagues & Punishments

[muman613]

This mishnah in Pirkie Avot attempts to make sense of when bad things happen to good people on a national scale. We are all judged individually, but we are also subject to collective judgement. When Hashem issues an evil decree on the Jewish people he issues it on the righteous and on the wicked alike.

This Mishnah attempts to explain why pestilance and plague are sent from Shamayim...

http://www.torah.org/learning/pirkei-avos/chapter5-11b.html?print=1

G-d Striking Back, Part II

Chapter 5, Mishna 11(b)

"Pestilence comes to the world for death penalties mentioned in the Torah which are not in the hands of the courts [to administer] and for [the forbidden use of] Sabbatical year produce. The sword comes to the world for the delay of justice, the perversion of justice, and for those who expound the Torah not in accordance with Jewish law. Wild beasts come to the world for false oaths and the desecration of G-d's Name. Exile comes to the world for idolatry, adultery, murder, and the working of the earth on the Sabbatical year."

Last week we began discussing the punishment of pestilence. We raised the issue of how a G-d of infinite justice could wield a rod of chastisement such as pestilence. Don't plagues strike entire populations -- sweeping away the innocent together with the guilty?

To explain (at least partially), we defined the concept known as G-d's slowness to anger (erech apayim). Many people -- basically all of us -- have done acts at one time or another for which G-d -- if He would only look so closely -- would find us sorely wanting. (And since we could not even pretend to understand such a topic without the wisdom of Kaballah, we must add that a person may be wanting from sins of a past life. Reincarnation -- though not more than hinted to in the Talmud -- is a well-established notion in Kabbalistic thought. G-d mercifully gives us additional chances to fulfill our mission.) G-d, however, in His mercy and patience, does not take the "effort" to look so closely at our faults. He patiently waits for us to make amends for our sins and return to Him. If, however, such a person finds himself in a "high-risk" situation -- everyone around him is succumbing to a contagious disease or is being swept away in a flood -- G-d may not "go out of His way," so to speak, to save such a person.

To the above we asked: Even if there is justice to the killing of "innocents" in a time of plague, why would G-d bring such a punishment in the first place? Why break forth and strike at so many people at once -- endangering innocents whose sin seems to be nothing more than being at the wrong place at the wrong time? Why would a G-d of infinite justice strike at anyone other than the true sinners -- the ones whose wickedness was heinous enough to test G-d's patience, "forcing" G-d's attention upon them? It is almost as if the transgressions of mankind made G-d burst forth in anger, striking indiscriminately at everything and everyone in His path -- almost as a furious person waves his fists or bangs on the table, venting his anger on anything within reach.

Let us look more closely at the sins of our mishna. They hold the key. The first case was sins for which human courts have no recourse (such as when there is insufficient evidence to incriminate the defendant, or in times and places in which Jewish courts are not functional). This applies to a wide range of transgressions -- any of the many sins listed in the Torah as punishable by death. What could the common theme behind so many distinct transgressions be?

The answer is that a serious sin was committed and nothing changed. The world went on. No compensation, no ramifications, no pressing for charges. A sin went unpunished. Life -- the family, friends, neighbors of the sinner, even the courts -- went on as if nothing occurred. G-d and all He stands for were ignored.

Similarly, if someone treats seventh year produce as if nothing is different about it -- he sells it as usual to willing buyers, passing off the sacred as mundane -- the sanctity of the world has been ignored. Nobody cared enough to notice. G-d was basically forgotten, and the world went on.

My teacher R. Yochanan Zweig (www.talmudicu.edu) explained that when such sins occur -- when G-d's existence is ignored -- G-d strikes back: He *makes* Himself noticed. When a human being feels he is ignored or not appreciated, he may respond by making himself known -- hopefully in a productive way by having a positive impact on the world, but sometimes in a destructive way -- hurting others, physically or emotionally, as an "easy way out" of feeling his own power.

G-d responds likewise. If the evil of the world is a lack of recognition of G-d, G-d responds by *making* His Presence noticed. He does not appease His wrath through subtle, inconspicuous acts of retribution. He shows mankind just Who's in charge. There are forces in this world -- massive, destructive forces -- which G-d can unleash at any moment at His slightest whim. G-d demonstrates His control of the world in grand and public fashion. He strikes out not at the perpetrator alone but much farther and wider. The world will be made to know just Whom it was ignoring.

This principle, however, is not a "destructive" one alone. It has saved the Jewish people more than once. If G-d's primary reason for punishing so publicly is more for the show, so to speak, than to actually wipe out large populations, He does not need to strike at people at all. When Israel became deserving of destruction in the time of the First Temple, the Midrash writes that G-d instead "poured out His wrath on sticks and stones" -- destroying the Temple edifice rather than the nation (Eichah Rabbah 4:11). How does G-d "appease His wrath" on inanimate objects? Doesn't G-d's anger result from sin, and can't it only be appeased by bringing the wicked to justice?

The answer is that when the message the world must see is G-d's existence, G-d can achieve the same effect via other means. When the Temple stood but Israel was not truly cognizant of G-d's Presence, G-d was able to chastise us through the Temple's destruction. The nation was preserved, beaten and exiled, but destined to survive for future generations.

We have not been blessed with the Temple for many years, but we too are allowed occasional glimpses of G-d's benevolence. When a car bomb is planted by murderous terrorists in front of an *elementary school building* but detonates at the wrong time -- directly hurting no one (that specific event occurred here in Israel several years ago -- but of course similar events have occurred many times before and since), G-d is also showing Himself -- teaching us the lesson of His reality. He is showing that it is He who protects us, and that our enemies will never be able to harm us so long as we are praying and G-d is watching.

(Unfortunately, the failed terrorist attempts -- though far more miraculous than the successful ones -- do not command the same international media attention. It's almost laughable here in Israel reading the number of terrorists who blew themselves up in "work accidents" -- while preparing explosives, or because their explosives mysteriously exploded while they were on their way to an attack, etc. If they would be anywhere near as successful as they try, we would be in a difficult situation indeed. One day I'd like to go over and thank the angel in Heaven in charge of premature detonations. ;-)

Perhaps we will be granted more "good" opportunities to recognize G-d's providence -- before He finds need to bring the more destructive type. May we merit to see G-d through His visible acts of kindness and providence -- to ourselves and to His nation -- and through this may the time come when G-d's Presence is revealed to all mankind.

[AsheDina]

We are getting punished right now, with out selling out tiny Israel for Obamas blood bros, we are now up to our nostrils in OIL in the Gulf. Massuh said this and I agree.

[muman613]

More on this Mishnah from Torah.org... Torah.org is an excellent Torah website which I get emails from with Parasha drashim.

This one is especially interesting because it also considers the story of Essau and Yaakov which we were discussing last week in the general forum... As I said in that thread, this story is very interesting to me because of the dynamic between the brothers.


http://www.torah.org/learning/pirkei-avos/chapter5-11c.html

The Perennial Battle
Chapter 5, Mishna 11(c)

"Pestilence comes to the world for death penalties mentioned in the Torah which are not in the hands of the courts [to administer] and for [the forbidden use of] Sabbatical year produce. The sword comes to the world for the delay of justice, the perversion of justice, and for those who expound the Torah not in accordance with Jewish law. Wild beasts come to the world for false oaths and the desecration of G-d's Name. Exile comes to the world for idolatry, adultery, murder, and the working of the earth on the Sabbatical year."

In the previous two classes, we discussed the concept of pestilence and the justice behind such a punishment -- how it can be that G-d sometimes appears to judge in broad strokes, sweeping away the innocent together with the guilty. As several of you pointed out, the approach I presented was far from satisfactory in truly explaining the many tragedies man has faced throughout history -- neither on an intellectual nor an emotional level. First of all, I'll be the first to admit my own inability to fully explain or to come to terms with G-d's mysterious ways. This is one of many issues in life in which we will simply have to submit to G-d's inscrutable will and move on (as we are about to do below). Those of you, however, who are interested in reading further about such issues are directed to our discussion on Chapter 4, Mishnah 19 ( www.torah.org/learning/pirkei-avos/ch4-19.html ).

Anyway, moving along, the next punishment listed is "sword" i.e. war. This results in part from failure to judge properly, whether through the perversion or delay of justice. (In Judaism death row is very short: the execution must be carried out the day the sentence is delivered. Anything else is considered excessively cruel. The situation we are so familiar with today -- middle-aged, often repentant, murderers being put to death for acts they committed in early adulthood -- would never occur.)

"Sword" also results from those who teach Torah without concern for truth -- who study it more for intellectual stimulation than to know G-d's word. Thus, we may generalize, the misrepresentation of the truth and justice of the Torah results in war. Why war? What is the correlation?

The entire epic drama of mankind may be described as a struggle -- namely, the battle between the two brothers, Jacob and Esau. Esau was described in the Torah as a hunter and man of the field (Genesis 25:27). Isaac blessed him that he would "live by the sword" (ibid., 27:40) -- through battle and conquest. Jacob, however, was a "plain man," straight, honest, dwelling in the tents of Torah study (25:27). As brothers often are, they were about as opposite as two people can be.

Their natural strengths developed into opposing world views. Esau represents war and physical conquest. Might makes right. The strong, the powerful, the best armed shall conquer and rule. According to the Sages, he was the progenitor of the mighty Roman Empire -- and symbolically at least, of every future empire whose authority would rest upon its superior strength.

Jacob, however, represents the superiority of the spirit, the soul over the body. The potential and greatness of man lies not in his muscles and passions -- in his ability to imitate the animal kingdom, but in his soul: his ability to reason and to act rationally and compassionately. Our souls are capable of great acts of wisdom, kindness and sensitivity -- and of bettering the world for our fellow man. Most important, our souls afford us the opportunity to transcend the finite, the transient world of the drab and commonplace, and develop a relationship with G-d Himself.

It is "obvious" to us that Jacob was right. Only he understood the true nature of humanity and meaning of life. But man has yet to decide whose philosophy it truly subscribes to. Who should lead? Who should determine the fate of mankind? The wise, the just, the compassionate? Or the strong, the macho, the aggressive, the charismatic? What have been the traits of most of the leaders the world has seen? Were they people of superior compassion and morality, or superior ambition and ego? And do we accept the wisdom of Jacob on the personal level? The abusive boss, spouse or parent -- all those whom use physical or psychological intimidation to dominate and impose their will upon others -- are too following the path of Esau and living the false reality he represents.

Possibly, if we were to sum up the mission of the Jewish people in a single statement (I'm sometimes stupid enough to attempt this -- and every time I write a different mission ;-) ), it would be to deliver the message of Jacob to the world. By living ethical and spiritual lives, by developing ourselves into thinking, caring and compassionate people, we demonstrate to the world the divinity of the human soul. Through our teachings and personal example -- by living and teaching the commandments of the Torah -- we show the world that humanity is more than physical flesh and material ambition. We are people of spirit -- possessing souls capable of deeds and accomplishments which truly make us eternal.

As we know from the story of the brothers, Jacob, the man of truth, (at the prompting of his good Jewish mother) "stole" the firstborn blessings of his brother Esau. In this he was more than justified. As my teacher R. Yochanan Zweig (www.talmudicu.edu) explained, Jacob realized Esau was unworthy. Jacob meanwhile demonstrated to his father that he could and would assume both of their roles: he would possess the voice (prayer) of Jacob yet the hands (physical might) of Esau (27:22). He spoke to his father in a gentle manner -- nearly giving himself away -- so his father would realize that a son possessing both good qualities combined stood before him -- and Isaac willingly blessed that son (see 27:33 and Rashi to v. 21). Jacob would be both Torah scholar and battler for Torah -- in part because Esau refused to assume the latter role properly. And Isaac in turn blessed him that he would be the master of the brothers.

However, the blessings came to Jacob through trickery, and for this Esau cried out (v. 38). And the Sages tell us that the cry was heard. It -- as all tearful prayers -- reached the Heavens (see Midrash Tanchuma there). Esau may have been wicked and undeserving, but he *had* been deceived.

So Isaac blessed Esau as well -- that though Jacob would now be superior, it would be conditional: he would hold sway only so long as he fulfills his mission to humankind.When the voice of Jacob is one of Torah -- the honest, candid, and genuine expression of Torah and its judgments -- rather than twisted intellectualism in conformance with passing social trends (we have a lot of that nowadays...) -- then Jacob will be the master of the brothers. If, however, Jacob does not accept the burden of Torah, the hands of Esau will rebel and challenge, and the sword will rule.

This, at last, is the idea of the "sword" of our mishna. And this is quite simply because two such opposing world views cannot exist and flourish simultaneously. If man lives for conquest, passion, and development of the physical, the story of humanity degenerates into one of fascism and survival of the fittest. If, however, man transcends the finite and devotes himself to his soul, there is no limit to what he can achieve.

I'm hesitant to devote yet another class to the same mishna -- though this mishna -- as many others -- deserves many, many classes. I'll therefore sum up the final two punishments in a paragraph apiece (not exactly short ones, but trying my best).

"Wild beasts come to the world for false oaths and the desecration of G-d's Name." The two sins mentioned cheapen G-d in the eyes of man. Someone who swears falsely, uttering G-d's Name in vain, in effect states that G-d is not sacred to him -- or even worse, that G-d does not pay attention to his words. Desecrating G-d's Name means sinning in such a way as to lessen the world's appreciation of G-d and His Torah. Both sins result in "chillul Hashem" -- desecration of the Name of G-d. "Chillul" is related to the word "challal" -- hollow or vacuum (also the modern Hebrew word for outer space). By lessening man's recognition of G-d, a vacuum, so to speak, is created in the world -- the void created by the departure of the Divine Presence. R. Yochanan Zweig explained that just as in the physical world desolation attract wild animals, so too the desolation caused by the lack of G-d's Presence in man's cognizance -- equally real if less palpable -- causes the same effect.

"Exile comes to the world for idolatry, adultery, murder, and the working of the earth on the Sabbatical year." The first three sins listed are considered cardinal sins. One must sacrifice his or her life rather than transgress any one of these. If Jews sin to the extent of transgressing Judaism's most fundamental laws, they lose the special connection they have to the Land of Israel. On the seventh year we are obligated to let the fields of the Land of Israel lie fallow. If we fail to do so, the Torah punishes us with exile. This is the ultimate corrective measure, as the Torah attests: "...then the land will rest and appease [G-d] for its [missed] sabbaticals. All the days of its desolation it will rest -- that which it had not rested during your Sabbaths in your dwelling upon it" (Leviticus 26:35-6).