"A RUDE AWAKENING"

by Rav Dovid Goldwasser

"A RUDE AWAKENING"

“And Hashem tested Avraham (Beraishis 22:1)

The Mishnah in Avos (5:3) teaches us, “Our forefather Avraham was tested with ten trials, and he withstood them all.”

The Chofetz Chaim explains that by withstanding all these nisyonos Avraham Avinu was able to reach a very elevated spiritual level, and Hashem called him “ohavi – the one I love.”

We find that Yosef HaTzaddik, too, merited to achieve greatness and rose to the throne after enduring the nisayon of Potifar’s wife. The Zohar notes (Medrash Hane’elam) that it was because Yosef did not succumb to his Evil Inclination, as it says that kingship dwells upon one who conquers his yetzer. He cites R’ Acha that the yetzer hora was specifically created by Hashem in order to test mankind.

The Chofetz Chaim discusses the Yalkut on the pasuk in Shoftim (3:1), “These are the nations that Hashem let remain, to test Bnai Yisroel through them … to know whether they would listen to the commandments of Hashem.”

That being so, why was Yosef HaTzaddik tested through the wife of Potifar? The medrash tells us that it was a punishment middah keneged middah, measure for measure, because he had accused his brothers in matters of morality.

The Vilna Gaon maintained that were it not for yesurim we wouldn’t find our hands and feet on the day of judgment. The pasuk says (Tehillim 32:10), “Many are the agonies of the wicked, but one who trusts in Hashem, kindness surrounds him.” He notes that the evil person must endure his yesurim in pain, and he cries out. One who trusts in Hashem merits a special kindness and the yesurim are enveloped with chesed so he is able to tolerate his yesurim. This is comparable to the bitter medicines that were the only available cure for stomach illnesses. The ill person would cry out, but he would tolerate its unpleasant taste so that he could be cured. Nowadays, however, the bitter drug is put into a capsule and one is not subjected to its acrid flavor.

In the times of the Vilna Gaon there was a great tzaddik, R’ Saadiah. He once gave a discourse on the topic of gehennom. He noted that all the facts that are mentioned in the Raishis Chachma about gehennom are accurate, and he elaborated on the awesome punishment of gehennom.

A Yid who lived in town became ill when he heard this. He went to the Vilna Gaon to ask what he could do. The Vilna Gaon told him that indeed everything R’ Saadiah had said was true, but it is only applicable to one who has never suffered yesurim in this world.

The Chofetz Chaim would say that one needs to be made of iron in this world. If he is like a door that swings back and forth there is no solidity and nothing can be created from him.

Rav Shach notes that people often erroneously believe that it’s only when their life is difficult that they are being tested. In fact, the yetzer is always challenging a person and trying to lead him astray. A person who is vigilant and aware that there are always nisyonos – during both tranquil and troublesome periods – will be successful in not succumbing to a nisayon.

This is derived from the Talmud (Eruvin 19a) that states, “R’ Yirmiyah ben Elazar stated: Gehennom has three gates, one in the wilderness, one in the sea, and one in Yerushalayim.”

Rav Shach explains that a person often attributes his inability to withstand a nisayon to the influences of his environment. If his personal situation, his location, or his surroundings were different, he asserts, then his nisayon would not be so challenging. In actuality R’ Yirmiyah is telling us otherwise, says Rav Shach. The three gates to gehennom identified in the Talmud represent places where one would think there is no possibility of the yetzer being in control. The sea and the desert are far removed from everyday life, deserted and desolate. Yerushalayim, on the other hand, is the holiest place on earth and yet, the Talmud tells us, a person can succumb to his yetzer hora. Ultimately, each of us makes a personal choice whether we will grow spiritually and defeat our yetzer hora, or fail and face the gates of gehennom.

After selling his wares in the marketplace, a merchant made arrangements for his return trip home with a wagon driver. Before they set out he informed the driver that he was extremely tired, had enjoyed a heavy meal with some drink and would probably fall asleep during the journey. “Make sure that you remain awake to guide the horses,” he instructed the driver.

“You have nothing to worry about,” responded the driver. “I’ve been doing this for a very long time.”

They set out, and the passenger soon fell asleep. The driver, who had also eaten and had something to drink, found that he was having difficulty remaining awake, and before long, he too fell asleep. When the horse felt that the reins had loosened, he took off. Riding recklessly, the wagon toppled into a ditch and turned over in the mud.

The merchant was highly upset and began to shout, “I told you not to fall asleep while on the road. Now look what has happened!”

The wagon driver responded, “Why are you angry at me? At first I held the reins tightly but I saw the horse is intelligent and is familiar with the road.”

The merchant roared with laughter. “An intelligent horse? A horse is a horse. If you don’t mind your horse it will run away.”

Similarly, says the Chofetz Chaim, a person has a body and a soul, a guf and a neshamah. The neshamah derives its enjoyment from mitzvos and maasim tovim, while the guf seeks to enjoy the worldly pleasures. A person is obligated to rein in the inclinations of the guf so his person does not stray from the derech hayashar (the proper path).