Why Do Bad Things Happen To Good People?
Part 2: Why Do the Righteous Suffer?

This is the second article of a series. To view the first part of this series, click here.

Why do the righteous suffer? This perplexing question often leaves people uneasy. Living a life fully devoted to Hashem and His Torah prompts the query: Is suffering the reward for such dedication? Is it fair? Imagine if your child displayed exemplary behavior, and you responded to that by giving them a punishment. It doesn’t quite add up, does it? Join me as we delve into these profound questions, attempting to unravel this seeming contradiction.

There is a verse in Tehillim (11:5) that states:  “The Lord tests the righteous, but He hates the wicked and the one who loves injustice.”

Responding to the question of why Hashem tests the righteous, the Midrash (Bereshit Rabbah 55:2) writes as follows:

Rabbi Yonatan said: A linen producer, when his flax is inferior, he does not beat it extensively because it would break, but when his flax is of high quality, he beats it exceedingly, because it continually improves [through this process]. So, the Holy One blessed be He does not test the wicked. Why? Because they would be unable to withstand it… Whom does He test? It is the righteous.

This passage uses the analogy of flax, a type of fiber, to convey a spiritual lesson. The idea is that, like good-quality flax that becomes stronger and more beautiful when well pounded, righteous individuals similarly benefit and improve through trials and hardships. When faced with challenges, the righteous are compared to high-quality flax that gets strengthened, purified, and refined under pressure. This is unlike poor quality fiber which will simply break when pressure is applied to it.  Therefore, the flax-maker will not waste his efforts in beating low-grade flax. 

The analogy suggests that just as a flax-maker chooses only the finest flax for the best results, Hashem allows trials and hardships to impact only the righteous. The purpose is twofold: first, to purify the righteous from any sins they might have committed, as even the righteous may err, and second, to help them develop inner strengths and virtues.

When Hashem wants to showcase the greatness of His creations, He selects those who are spiritually strong – His “best pots.” When a tzadik undergoes trials and challenges without losing faith, it is considered a significant sanctification of Hashem’s name.

In essence, the analogy emphasizes that challenges and difficulties, much like the pounding process for flax, serve a purpose in refining and strengthening righteous individuals, ensuring they emerge from trials improved and more spiritually resilient.

Rabbi Yonatan said: A potter, when he wants to evaluate [the products of] his kiln, he does not test the fragile vessels. Why? It is because he would not be able to knock on one of them even once without breaking it. What does he test? The sturdy vessels, as even if he knocks on one of them several times, he will not break it. So, the Holy One blessed be He does not test the wicked, but rather, the righteous.

Unlike the flix, the potter does not strike the pots to improve them but rather to demonstrate their quality. Rabbi Yonatan explains that the potter avoids testing the fragile vessels since even a gentle knock could break them. Instead, the potter tests the sturdy vessels, capable of enduring repeated knocks without breaking. Similarly, Hashem refrains from testing the spiritually fragile, represented by the wicked. Divine testing is directed towards the spiritually sturdy, the righteous, who possess the strength to withstand challenges and trials without spiritual harm. 

When Hashem wants to showcase the greatness of His creations, He selects those who are spiritually strong – His “best pots.” When a tzadik undergoes trials and challenges without losing faith, it is considered a significant sanctification of Hashem’s name. In this context, people observe the tzadik’s unwavering faith and marvel at the strength it provides during difficult times, acknowledging that without such faith, enduring such hardships would be nearly impossible. On the contrary, a wicked person, when tested, does not bring honor to God. 

Rabbi Elazar said: This is analogous to a homeowner who had two cows, one strong and one feeble. Upon which one does he place the yoke? Is it not upon the one that is strong? So, the Holy One blessed be He tests only the righteous, as it is stated: “The Lord tests the righteous.”

This analogy underscores the discerning approach of divine testing, concentrating on individuals who, akin to the strong cow, possess the spiritual strength to endure and thrive amidst trials. The strong cows bear a greater degree of the yoke of their master compared to the weaker ones, but they do so due to their enhanced capacity. Similarly, the righteous among us shoulder the responsibility for their society, and their virtuous deeds contribute merit to the collective well-being.

In the earlier comparison, we equated the righteous undergoing trials to a well-behaved child receiving punishment. However, this analogy is now revealed to be misleading. When Hashem tests the righteous, it’s not a form of punishment but rather a means to foster their growth and bring out their best qualities. Contrary to the common assumption that a good life should be devoid of challenges, the truth is that a life of constant ease denies individuals the opportunities needed for personal development and growth. As Rav Hirsch explains Tehillim (11:5): 

The sufferings of the righteous man are actually proof of God’s love and of the interest God takes in this man’s progress on the road to moral perfection. The greater his moral strength, the more rigorous will be the tests to which he may be subjected. It is never the poorest student in the class who is given the most difficult tasks to solve.

Seen from this angle, the tribulations of the righteous are not punitive measures or divine neglect but quite the opposite. This paradigm shift radically alters how we perceive and respond to the difficulties that come our way. So, the next time you encounter something challenging, try not to view it as a punishment but rather as an invitation for self-perfection, enabling you to become the best version of yourself.