Everything Comes From G-d

In this week's Megillot class, we discussed the first half of Perek Gimel. In Perek Gimel, there is a radical change in speaker, either thought to be Yirmiyahu (Rashi) or a "universal man" directed towards any man who has suffered (Ibn Ezra). Anywho, the Gever begins in a state of depression and feels entrapped/encircled/walled up, due to the fact that he feels he's fighting a losing battle. The Gever is stumbling in the darkness and cannot find his way. The Gever concludes that there is an arbitrary nature to the destruction, and that his prayers are being shut out.

However, he quickly transforms and adopts the idea that G-d's anger was intentional, and the pain that He inflicted on the Gever was intentional, thus eliminating the feeling of chaos/arbitrariness/randomness. And he therefore concludes that he is finished with a G-d who could inflict pain. He's given up hope in G-d. In Pesukim 19-20, he pleads that the reader remember all the pain that his "nefesh" (soul) suffered at the hands of G-d.

Then, we encounter the complete transition of the Gever. He begins his next words a changed man, with the idea of perhaps repairing his relationship with G-d imbued in him. Hashem has the ability to act with chesed and mercy. Hashem is good to those who have hope and faith in Him. Therefore, if it's deserved, maybe it's good to suffer. Then, the Gever concludes that G-d doesn't afflict man to be spiteful or cruel, but rather, G-d only punishes man when man sins.

So, let's review the evolution of the Gever. At first (Pesukim 1-11), he believed the world was chaotic and arbitrary, and adopted a self-absorbed attitude. Then (Pesukim 12-18), he became convinced that the destruction and pain was targeted, which makes it cruel, and he loses all hope in G-d. In Pesukim 19-20 (which serve as a transition to the next part of the Perek), he asks that his pain be remembered, and expresses his bitterness that this is all from G-d. After transforming, he declares that G-d can be good, and this idea might give him hope that his relationship will be repaired (21-26). Later, he considers suffering to be good, as there might be a reason to why G-d inflicts pain. In his last hurrah (for now), he understands that everything, both good and bad, comes from G-d. He's not cruel and He only punishes if man sins.

I think that the Gever is raising such an important idea. Oftentimes, when tragedy occurs, we immediately attribute it to G-d. However, when we are prosperous, we fail to realize that G-d is behind it all. That's precisely the point of Kohelet, due to the fact that when gathering the harvest, it is easy to believe that man is the source of his success and to completely ignore the fact that it was Hashem who provided him with his array of crops. Sefer Kohelet teaches us that G-d is truly in control and that man is beneath Him. This is the reason for why we read Sefer Kohelet on Sukkot. Eicha also further instills this concept. Our belief in G-d needs to be eternal; Judaism is not a pick and choose religion. Therefore, when the Gever realizes this, he's able to re-evaluate his actions, and shows even further how merciful and just G-d is.

Hashem only punishes us if we deserve it, but perhaps the most unique and special part is that He's willing to take us back. G-d never rejects us. As we saw in Devarim, we will always be able to return to G-d. Suffering does not have to be permanent, and the faster we realize what we've done, we can proceed and re-establish our connection to G-d.