Angels, Suffering, and Divine Unity
The sugya in Berakhot transitions from the discussion of Ashrei to a series of aggadic teachings about angels, the recitation of Keriat Shema at bedtime, the struggle against the yetzer hara, and ultimately the profound topic of suffering (yissurim). The underlying thread connecting these seemingly disparate topics is the fundamental question of divine unity and providence: how does a Jew who believes in one God understand supernatural powers, nighttime fears, and the experience of suffering?
The Hierarchy of Angels and Divine Messengers
The Gemara introduces Rabbi Elazar bar Avina's statement about Michael and Gavriel. Michael is superior because Scripture describes him flying with a single act (vaya'af), while Gavriel requires a double expression (mu'af be'yaf), suggesting Michael's greater swiftness. The Gemara extends this hierarchy: Michael accomplishes his mission immediately (be'achat), Gavriel requires two steps, Eliyahu four, and the Angel of Death eight—except during a plague, when he too acts with singular swiftness.
This discussion serves a theological purpose beyond mere curiosity about celestial beings. In the time of Chazal, dualistic beliefs were prevalent—the notion that independent powers exist outside of God's authority. The Gemara's presentation of angels as messengers (malachim) with specific, limited missions emphasizes their complete subordination to divine will. Even the Satan, as depicted in Sefer Iyov, operates only with God's permission. The angels are not autonomous forces but instruments of the one God.
Keriat Shema at Bedtime: Declaration Against Fear
Rabbi Yehoshua ben Levi teaches that even one who recited Keriat Shema in Ma'ariv must recite it again upon his bed (al mitato). Rabbi Yosi derives this from the verse "rigzu ve'al techeta'u, imru bilvavechem al mishkaveichem vedomu selah" (Tehillim 4:5). The phrase "imru bilvavechem" refers to a declaration of faith—the Shema itself, which speaks of loving God "bechol levavcha." Before surrendering to sleep, one declares loyalty to the Kadosh Baruch Hu.
The nighttime context is significant. In an era without electricity, night represented genuine danger and fear. Life was fragile, and the shedim (demons) were understood as real threats. How does Keriat Shema provide protection? The answer lies in its affirmation of divine unity. One who truly believes that God alone governs the universe recognizes that no power operates autonomously. The mazikim are not independent forces; they exist under God's sovereignty. The pasuk "beyadcha afkid ruchi" expresses this complete trust—placing one's spirit in God's hands removes the paralyzing fear of autonomous evil.
The Internal Battle: Yetzer Tov Against Yetzer Hara
Rabbi Levi bar Chama in the name of Reish Lakish offers another interpretation of "rigzu ve'al techeta'u": a person should always incite (yargiz) his yetzer tov against his yetzer hara. This teaching does not advocate suppressing or denying the yetzer hara's existence. Rather, it acknowledges the yetzer hara as an inherent part of human personality—a source of energy that must be directed properly. Those who deny their yetzer hara often fall into greater sin; those who channel it properly can accomplish great good.
If this internal battle proves insufficient, the Gemara prescribes additional remedies in escalating order: engage in Torah study ("imru bilvavechem"), recite Keriat Shema ("al mishkaveichem"), and finally, contemplate the day of death ("vedomu selah"). The Rambam understood Torah's protective power in terms of spiritual satisfaction—one who is filled with the love of Torah does not seek fulfillment in transgression. Keriat Shema reminds us that God observes all; contemplating mortality confronts us with ultimate accountability.
Torah Study as Protection from Suffering
Reish Lakish teaches that one who engages in Torah study is spared from suffering, deriving this from the verse "uvenei reshef yagbihu uf"—the "children of flame" (suffering or demons) will fly away from one who engages in "uf" (Torah, based on "hata'if einecha bo ve'einenu"). Rabbi Yochanan challenges this derivation, noting that even schoolchildren know the promise from Shemot: if Israel observes God's commandments, He will not place upon them the diseases of Egypt.
Both statements appear to promise protection from suffering for those who study Torah. Yet both Amoraim lived in the real world and witnessed righteous people suffering. The discussion must therefore be understood not as a guarantee against all hardship, but as an introduction to a more nuanced theology of suffering.
Suffering for Unrealized Potential
The Gemara qualifies the earlier statements: one who could have engaged in Torah but did not—the Kadosh Baruch Hu brings upon him "yissurin mechuarim" (ugly sufferings). This represents the first category of suffering: punishment not for active transgression but for failure to realize one's potential. The verse "ne'elamti dumiyah, hechesheiti mitov, uchevi ne'echar" describes one who was silent when he should have spoken words of Torah.
This concept is deeply challenging. We are accountable not only for what we did wrong but for the good we could have accomplished and did not. Bittul Torah is measured according to each person's capacity (kefi kocho)—the same amount of study that was acceptable during one's working years may constitute neglect after retirement, when more time becomes available.
Yissurin Shel Ahava: Suffering as Divine Love
Rava (or Rav Chisda) teaches that when suffering comes upon a person, he should examine his deeds. If he examines and finds nothing, he should attribute it to bittul Torah. And if he examines that too and finds nothing—behold, these are yissurin shel ahava (sufferings of love), as it is written: "ki et asher ye'ehav Hashem yochiach" (for whom the Lord loves, He rebukes).
This concept introduces a revolutionary framework: suffering may come not as punishment but as an expression of divine love. The Rav (Rabbi Joseph B. Soloveitchik) devoted considerable thought to this topic, particularly after his own diagnosis with cancer in 1959. In his writings, especially in "Out of the Whirlwind" and "Kol Dodi Dofek," he explicitly declined to address the metaphysical question of theodicy—how a good God permits evil—acknowledging that this question has no satisfying answer.
Suffering as Revelation and Awakening
Instead of asking why suffering exists, the Rav asked: how should a person respond to suffering? His insight was that suffering functions as a form of revelation—God pointing directly at the individual. Most people ignore their mortality, taking life for granted, walking through existence "sleeping with open eyes" as the Rambam describes. Suffering shatters this complacency.
The Rav testified that when diagnosed with cancer, he suddenly began living more authentically. Confronting mortality revealed what it truly means to be human—for to be human is to be mortal. Our limited time gives life its meaning; if we lived forever, we could waste time indefinitely. Yissurin shel ahava, in this understanding, is the suffering that awakens us to our true selves and to genuine relationship with God.
Just as a parent sometimes must say "no" to a child—not from indifference but from love and concern for the child's development—so too the Kadosh Baruch Hu sometimes sends yissurin not as punishment but as guidance. The worst state between parent and child is not conflict but indifference (adishut). When we experience suffering, we can perceive punishment, or we can hear an echo of God revealing Himself to us, calling us to deeper awareness and authentic living.
Conclusion
The sugya weaves together angels, nighttime fears, the yetzer hara, and suffering into a unified theological framework rooted in divine unity. Because God alone governs the universe, supernatural powers pose no autonomous threat. Because God watches over us, we can face the night with trust. Because God loves us, even suffering may carry meaning—not as an answer to the unanswerable question of theodicy, but as an invitation to examine our lives, realize our potential, and live with greater authenticity before the One who knows us completely.
