Why Do the Chosen People Have to Suffer so Much?

When terrible things happen, we often wonder why G-d, who we understand as being merciful, allows catastrophes. Why do the good often suffer alongside wrongdoers?

 More specifically, Jews for centuries have dealt with the quandary of why our history is characterized by exile, mass murder, and baseless hatred when we are the Chosen People. G-d gave us the Torah and has promised to deliver us, and yet, even today, we see events like the October 7th massacre and anti-Semitism in every corner of the world. 

Why, then, if G-d chose us among nations to receive the Torah and observe commandments, is our history so full of suffering, and why do we endure so many obstacles in the present day?

The Tests of Avraham and the Jewish People as a Whole

Avraham, the first Jew, demonstrates the Jewish experience in a microcosm. In Ethics of the Fathers, we are told that G-d tested Avraham with ten tests¹. Many of these tests are described in detail in the Chumash, and they include Avraham being told to leave his home for the Promised Land only to encounter a plague. His wife Sarah is abducted by Pharaoh, Avraham has to wage war with five kings, and can’t conceive with his wife. When Avraham and Sarah finally have a child, Yitzchak, he is told to sacrifice his heir until G-d relents. 

Why does G-d test Avraham so much, and what do Avraham’s tests tell us about the Jewish experience? 

This raises the question of why G-d chose Avraham to begin with. According to Nachmanides, G-d decided that Avraham had shown special merit when he smashed his father’s idols in Ur Kasdim. He was punished for this act by being thrown into a furnace, and he survived. This showed special merit that inspired G-d’s choice².

However, the Maharal has a different view. It wasn’t through anything Avraham did that inspired G-d choice, but a Divine decision that applies to Avraham and his descendants³. G-d chose Avraham and G-d also chooses us. 

This may explain why Avraham had to be tested. G-d chose him, but Avraham had to prove time and time again that he chose G-d. This had to be accomplished through having his loyalty tested. 

It was also through tests that Avraham, and later the Jewish people, was able to demonstrate to the world his devotion to G-d. The word nisayon, meaning a test or a challenge, is related to the word for miracle or nes.” The idea is that by facing trials and tribulations, we can see miracles. 

This is related to the two events we celebrate on Chanukah, during which we repeat the saying nes gadol haya sham (or Po in Eretz Yisrael). One miracle happened in the Beit Hamikdash, when one pure crucible of oil burned for eight days. That was a miracle that was divinely created and beyond nature. 

However, the defeat of the Syrian-Greek army by the vastly outnumbered Maccabis was also a miracle, but was one that occurred through a natural event–a war. We see then that a struggle, for instance, dealing with an enemy and with persecution and overcoming an obstacle–a nisayon, is also a nes, a kind of miracle brought about by human effort but which has some element of divine assistance after the person or people have proven themselves. 

Why, often when we least expect it and when we believe that anti-Semitism has quieted down or is even out of the picture, do we suddenly have an enemy in every generation that rises up, denounces us, and intends to destroy us? What’s the reason for this hatred? 

There is another element of the concept of the Jewish people being tested by G-d to show their merit. The word nes, which is related to nisayon, can also mean “flag.”⁴ The idea is that through our trials and tribulations as well as through miracles, we can wave a flag that the nations can see to demonstrate our strength and devotion. 

Why Do People Hate Us? The Spirit of Amalek

The previous discussion describes why Avraham and the Jewish People are often tested to deal with obstacles and challenges. However, what about our enemies? Why, according to the language of the haggadah, in the Vehi Sh’Amda: In each and every generation they rise up against us to destroy us. And the Holy One, blessed be He, rescues us from their hands.”

Why, often when we least expect it and when we believe that anti-Semitism has quieted down or is even out of the picture, do we suddenly have an enemy in every generation that rises up, denounces us, and intends to destroy us? What’s the reason for this hatred? 

Although anti-Semites may provide fake reasons to hate Jews, these are really just excuses. What lies beneath it is baseless hatred, and this is the inheritance of Amalek. 

In the Six Remembrances and parshat Zachor, we are given an account of what Amalek did. As the Jewish People were leaving Egypt, Amalek attacked from behind to reach the most vulnerable people, including children. We are charged with wiping out the memory of Amalek and commanded not to forget what Amalek did⁵. 

However, the one thing this account of Amalek doesn’t really tell us is why Amalek hates the Jewish People so much? We can infer that it may be due to jealousy, that the Jewish People were upstarts or perhaps they didn’t like monotheism. However, this is speculation. 

What we learn from Parshat Zachor and from the Vehi She-Amda is that the reason may not be important. The fact is there will always be people in every generation who will try to make the Jewish People suffer. We should not be surprised to see this, stand firmly, and eventually, if we strive to do what we need to do, stay united, and remain loyal to Hashem, we will be delivered from the threat. 

This doesn’t mean being passive, but as shown in the case of Avraham, we have to actively take part in our nisayonot, our tests so we can see the nes the miraculous deliverance from our enemies, who, although they demonstrate the savage and brutal actions of Amalek, will ultimately be defeated. 

¹ Ethics of the Fathers 5:3

² Nachamanides commentary (Genesis 12:2; Genesis 11:28)

³ Netzach Yisrael 11

⁴ Midrash, Bereishit Rabbah 55:6

⁵ Deuteronomy 25:17–19