Test of Faith: 'Ugh,' 'Annoying,' 'Irritating' and Other Thoughtless Remarks

How many expressions of anger and dissatisfaction with Hashem's governance in our lives do we express daily, sometimes hourly, without realizing that this anger and resentment is directly questioning Hashem's leadership, essentially saying we are not satisfied with His guidance.

A person starts a task, like painting, writing, carpentry, or any other craft, and midway realizes they made a mistake and all their effort was for naught — it requires much faith and simplicity to accept Hashem's will and believe that this is indeed what Hashem wants.

Similarly, in every detail, even a bad dream that disturbs one's soul — the "Saba from Kelme" says it is by divine providence, as the Talmud (Berakhot 55b) states: To a good person, they do not show a good dream, so they may be purified through suffering, and to a bad person, they do not show a bad dream, or as the Talmud (Arakhin 16b) states: Even if someone planned to take three coins out of their pocket and only took two and then had to reach in again for the third — this is suffering, or if they wore their clothes inside out and had to change them again, and similar occurrences.

He Tests Us Every Moment (Job 7:18)

"He tests us every moment" (Job 7:18) — Rabbi Nathan said: A person is judged every hour (Mishnaic text, Rosh Hashanah 16a).

In truly tragic moments, the test of faith is sometimes easier than in everyday trials. When, God forbid, a disaster strikes, a person activates all their faith to avoid spiritual and physical collapse. Relatives and friends come to comfort and encourage them, people of faith come to strengthen their belief, thus they are upheld and overcome, for no one in Israel doesn’t eventually mourn a loss, God forbid, saying Kaddish and blessing "The True Judge" to justify the divine decree.

The principal tests of faith are in our frequent, moment-to-moment occurrences.

One must understand a simple thing: Why is a thoughtless remark, such as "How annoying... really irritating..." about a tragic event more terrible than about something minor like when you arrive and find the grocery store or pharmacy closed.

The "Saba from Novardok" used to say: If you missed the bus, don’t say "I missed this bus," but rather "I’m early for the next bus," since this is the current reality, you are obligated to accept it and conform to it, because reality indicates Hashem's will. Accordingly, if you came late to a shop or office, and the next opportunity is only the next day, you must believe you are not late to the store or office that day but early for the next day since it won’t open until then. To say "I am late" implies helplessness and negligence, which leads to rebellion and defiance.

Every Jew believes and understands that in a tragic event, it is a real lack of faith to say "Ugh..." or "How annoying..." or express as the ignorant do: "Such a good person, he truly didn’t deserve this...!" Similarly, expressions like: "Is there a choice?... That’s life, there’s nothing to be done...!" are also forms of weak faith, much like what we find in the Talmud Bava Kamma (38a), where the sages told Ula to go and console a wise man whose daughter died, it was in Babel, and Ula said, what do I have to do with comforting the Babylonians who have the custom of blasphemy, that they blaspheme Hashem when misfortune befalls them, saying: "What can be done," and this is terrible. Ula saw that in such a statement there is blasphemy, and why? The Talmud there explains that it's as if saying: "If I could do something against the decree, I would," and that is blasphemy. We should consider how many times we utter such words from our mouths: "What can be done... is there a choice..." and similar expressions.

It is clear to us that these are negative expressions since all of Israel believes and tries to accept the divine decree upon themselves with submission to Hashem's will. Yet, the same negative expression that people fear to speak in severe cases or to hear from someone in tragic events, God forbid, we say many times over much more trivial matters.

Are not these words of rebellion towards Heaven, as if saying: I do not agree and accept Hashem's governance in this instance, or as if saying: I would have done differently… or: I think it should be different...

We misunderstand the true significance of what is considered faith, which seemingly everyone assumes they possess, as it says: Israel are believers, the children of believers, but we must understand that this is still not the faith required of a person, and with this faith hidden in a person's heart, one is not called a true believer. Faith means how much one can sacrifice himself and his soul for faith, and when he sacrifices all, he is called the complete believer. But if he does not sacrifice himself, even though he knows he believes, this is not complete faith, for faith means actual self-sacrifice for the faith and the absolute feeling and recognition of man’s insignificance, that he has nothing and owns nothing except for Hashem. (Rabbi Y. Levenstein of blessed memory)

The article is from the book "Living in Faith." To purchase the book by Rabbi Yaakov Yisrael Lugasi click here.