“And the sun rose for him as
he passed Pnu’el and he was limping on his hip.” (Beresheit 32:32)
Is
suffering bad? We tend to regard the
answer as obvious. Of course, it is bad
to suffer! However, it is not clear
that this answer is completely correct.
The lives of the Avot – the
forefathers – included suffering and anguish.
For example, Avraham endured ten trials. These trials were not pleasant experiences. Yet, it is clear that Hashem brought about
these trials because He felt they were necessary. So, perhaps there is some positive element in suffering and
struggle. Let us consider the issue
more closely based upon an enigmatic statement of our Sages regarding this
week’s parasha.
Yaakov
returns to the home of his father. But,
first he must encounter Esav. He knows
that Esav’s anger has not abated. He
fears the encounter. The night before
his meeting with Esav, Yaakov battles with a man. Our Sages explain that this man was an angel representing Esav.[1] The angel realizes that he cannot overcome
Yaakov and he strikes him on the hip.
Yaakov succeeds in subduing his adversary but is injured. As a result of this injury, Yaakov was
limping the following morning as he passes Pnu’el.
Our
pasuk tells us that in the morning,
the sun rose for Yaakov. This is a
difficult phrase to understand. The sun
rises on a daily basis. It does not
rise for a particular individual. What
does the pasuk mean in stating that
the sun rose for Yaakov? There is a
parallel phrase used by the Torah at the beginning of the previous parasha – Parshat VaYetze. The Torah tells us that Yaakov arrived at a
place and he spent the night there because the sun had set. Rashi points out that the pasuk is describing a relationship
between two events – the setting of the sun, and Yaakov’s decision to spend the
night at this place. However, in the pasuk, the events are reversed. Rather than stating that the sun had set
and, therefore, Yaakov decided to spend the night in this place. The Torah
first tells us that Yaakov decided to spend the night, and then it tells us
that the sun had set. Why does the
Torah reverse the order? Our Sages
respond that the sun was not due to set at that moment. But, as Yaakov arrived at this place, the
sun set prematurely. This was done in
order to cause Yaakov to pass the night at this special place.[2]
Based
on this parallel, our Sages explain that just as the sun set prematurely for
Yaakov in Parshat VaYetze, the sun rose early for him in our pasuk in order to comfort him from his
injury.[3] In other words, in each instance, the sun
departed from its usual cycle on behalf of Yaakov.
This
is an amazing interpretation of the two passages. The most obvious problem with this interpretation is that our
Sages are suggesting that two rather remarkable miracles were performed on
Yaakov’s behalf. Yet, the Torah only
provides a veiled reference to these miracles.
We would expect miracles of this magnitude to be treated by the Torah
more clearly and thoroughly.
Furthermore, the proposition that Hashem interfered with the movement of
the sun on Yaakov’s behalf contradicts anther statement of the Sages. They teach us that Hashem only interfered
with the travel of the sun on three occasions.
Yaakov’s experiences are not included among these three.[4] This suggests that the Sages’ statement
that Hashem caused the sun to set early and rise early for Yaakov is not
intended to be taken literally.
Instead, it is a metaphor.
However, this only adds to our difficulties – for now we must try to
understand the meaning of the metaphor.
In
order to unravel the meaning of the metaphor, let us begin with Parshat
VaYislach. Sefer HaChinuch explains
that Yaakov’s conflict with the angel represents Bnai Yisrael’s struggle with
the descendants of Esav. In this
struggle, the descendants of Esav will not succeed in destroying Bnai
Israel. However, they will be able to
harm Bnai Yisrael. The harm that Esav’s
descendants will inflict upon Bnai Yisrael is represented by the injury Yaakov
experiences. The rising of the sun represents
the coming of Moshiach. The Messianic
era will eventually arrive and Yaakov will be healed from the injury caused by
Esav’s descendants.[5]
If
we accept this interpretation of Yaakov’s struggle with the angel and the
rising of the sun, we can also understand the meaning of Hashem causing the sun
to rise early. The Sages maintained
that the redemption of Bnai Yisrael is not to be understood as a natural
phenomenon. Throughout history, nations
rise to power and then are overshadowed by new, emerging powers. We are not to understand the ascent of Bnai
Yisrael as another iteration of this historical pattern. Instead, we are told that Hashem will interfere
with the travel of the sun in order for it to shine for Yaakov. The redemption of Bnai Yisrael will be a
result of the direct intervention of Hashem.
We
can now use this interpretation to understand the meaning of the sun setting
early for Yaakov during his journey to Haran.
Once we accept that the rising of the sun represents redemption, it
seems likely that the setting of the sun and the advent of darkness represent
the opposite phenomenon – the experience of exile and suffering. The implication of this interpretation is
that sometimes Hashem causes the sun to set on people, or on Bnai Yisrael. In other words, He initiates a period of
exile or struggle.
This
is difficult to understand. We can
easily accept that Hashem will interfere with the normal course of history in
order to redeem His people. But, why
would Hashem cause the innocent Yaakov or His people to suffer and
struggle? Of course, we know that
Hashem may bring about suffering as punishment and chastisement. But, in this incident, Yaakov is brought
into darkness. What sin had Yaakov
committed? The implication is that even
though Yaakov was innocent of wrongdoing, Hashem brought darkness upon him. This is intended to communicate a
message. Suffering has other
purposes! What are these mysterious
purposes?
Before
attempting to answer this question, let us consider Yaakov’s situation more
closely. In Yaakov’s case, what was the
impact of the early setting of the sun?
Because Yaakov entered into darkness, he went to sleep and had a dream. The dream contained an important
prophecy. Hashem told Yaakov that the
promises that He had made to Avraham and Yitzchak would be fulfilled through
him. The message of the incident seems
to be that there are some truths that can only emerge in the darkness. Just as light illuminates, so, too, darkness
can be revealing. Suffering can uncover
deep truths that cannot be recognized when we are happy and content. What are these truths?
Let
us consider a related issue. Our Sages
did not deny that the wicked can experience happiness. Instead, they explained that both the
righteous and the wicked experience happiness in life. However, their experiences with happiness
are opposite of one another. The
righteous first experience suffering.
This suffering later gives way to happiness. The wicked begin life in happiness, but end it in misery.[6] Why do they have opposite experiences?
Let
us begin by understanding the experience of the wicked person. The wicked person believes that one can
achieve happiness through indulgence of material and evil desires. At first, this person does experience a
modicum of happiness. When frustrated,
this person assumes that the solution lies in a more determined devotion to
self-indulgence. However, reality can
only be held off so long. As time
passes, the wicked person begins to recognize that his or her happiness has
been fleeting and meaningless. The
wicked person’s life ends in despondency and emptiness.
The
righteous are not born with all of the answers and the innate ability to always
follow the truth. Instead, the life of
the righteous person begins as a struggle.
This person must abandon all of the falsehoods that guide others. The righteous person must abandon the hope
that happiness can be secured by material and instinctual pursuits. This person must do battle and struggle with
the limits and biases of one’s own personality and prejudices in search for the
truth and in devotion to the Torah. It
is a difficult struggle. But, the
outcome of this journey is that the righteous person achieves true, meaningful
happiness. In short, both the righteous and wicked are on journeys. The wicked person is traveling on the road
to despondency. The righteous travels
along the difficult path to the happiness that comes from living according to
the truth of the Torah.
But,
let us consider the tribulations of the righteous more carefully. Why is the path towards Torah devotion and
truth so difficult? Of course, one
reason is that one must overcome one’s preconceptions and instincts. However, there is another reason. Some truths about ourselves, who we are and
our real values only emerge under stress.
We learn about ourselves when we are tested. And, sometimes the most revealing and important tests are the
most challenging. When we lose a loved
one, experience illness or other setbacks, we are tested. In our reactions to these challenges, we
learn about ourselves. We discover
strengths and uncover weaknesses we must address. Without these tests, we would not truly know ourselves. So, these challenges and the suffering that
they engender are catalysts for personal growth. Without these catalysts, this growth cannot take place.
This seems to be the meaning of the sun setting early on Yaakov. Only when challenged by darkness could Yaakov come to recognize certain truths. Hashem brought Yaakov into this darkness in order to help Yaakov grow. So, returning to our original question, suffering is not always bad. Sometimes, whether suffering will be positive or negative depends on our reaction. If we treat misfortune as a challenge and use it as a catalyst for personal growth, then we can create light within the darkness. We can grow from our challenges.
[1] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 32:25.
[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 28:11.
[3] Mesechet Chullin 91b, See Rashi.
[4] Mesechet Taanit 20a.
[5] Rav Ahron HaLeyve, Sefer HaChinuch, Mitzvah 3.
[6] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 27:29.