Sofrimento
O sofrimento é uma realidade da vida neste mundo, mas a Bíblia revela que Deus está presente em toda dor, produzindo caráter, esperança e redenção através das tribulações.
O sofrimento de Cristo
Jesus sofreu por nós, carregando nossas dores e enfermidades. Ele é o modelo supremo de como enfrentar o sofrimento com fé e obediência.
He is despised and chadal ishim (rejected by men);
a man of sorrows, and acquainted with suffering;
and we hid as it were our faces from him;
he was despised, and we esteemed him not.
Surely he hath borne our sufferings,
and nasah (carried) our sorrows;
yet we did esteem him stricken,
smitten of G-d, and afflicted.
And they stripped him and put a royal scarlet robe on him, and, After weaving a keter of thorns, they placed it on his head and put a reed in his right hand, and they fell down before him and mocked him saying, Hail, Melech HaYehudim!
It was for this tachlis (purpose) [of your being osei tzedek and suffering] that you were given your kri’ah (calling), because also Moshiach suffered on behalf of you, leaving you a mofet (example), that you should follow be’ikvot Moshiach (in the steps of Moshiach),
I want to have da’as of Rebbe, Melech HaMoshiach, and of the gevurah (power) of the Techiyas HaMoshiach and the deveykus (attachment to G-d) of Moshiachʼs yissurim (sufferings), being formed into the mode of being of Moshiachʼs death,
O propósito do sofrimento
Deus usa as tribulações para produzir perseverança, caráter e esperança. O sofrimento presente não se compara com a glória que será revelada.
Not only so, but we also glory in tzoros (troubles, afflictions), knowing that tzarah (trouble) produces savlanut (patience), Savlanut produces tested character and midos, and tested character and midos produce tikvah.
For I reckon that the yisurim (suffering) of zman hazeh (of this present time) are not to be compared with the coming kavod (glory) to be revealed in us.
For our present momentary tzoros is preparing us for an eternal weight of kavod (glory) utterly beyond measure,
This is so because as the Chevlei Moshiach (birth pangs of Moshiach) abound to us, so through Moshiach abounds also our nechamah.
For to you it was given on behalf of Rebbe, Melech HaMoshiach, not only to have emunah in him but also on behalf of him to be laden with the burden of Messianic yissurim (sufferings),
Therefore, als (since) Rebbe, Melech HaMoshiach underwent bodily yissurim (sufferings), also you arm yourselves with the same way of thinking as Moshiach, because the one having suffered in the basar (flesh) has finished with chet (sin),
Consolação e companhia
Deus consola os aflitos para que possamos consolar outros. Nunca estamos sozinhos no sofrimento — Ele é o Pai das misericórdias.
Baruch hu Hashem Elohim Avi of Adoneinu Yehoshua HaMoshiach, Avi HaRachamim vaElohei kol nechamah (comfort), The one giving us chizzuk (strengthening) with respect to all our tzoros so as to enable us to give chizzuk to the ones experiencing tzoros, and that through the nechamah (comfort) by which we ourselves are comforted by Hashem.
Bear one anotherʼs burdens and thus you will fulfill the Torah of Moshiach.
Hashem is near unto them whose lev is broken;
and saveth such whose ruach is contrite.
Now the Elohei Kol Chen v’Chesed (the G-d of all Grace), the one having bestowed upon you the kri’ah (calling) into His eternal kavod in Moshiach Yehoshua, after you have suffered tzoros for a little while, will Himself restore, confirm, strengthen and establish you.
But if indeed you should suffer tzoros because of Tzidkat Hashem, you are blessed and happy. But do not fear their pachad (terror), neither be troubled.
Fé em meio à dor
Os grandes homens e mulheres de fé sofreram e perseveraram. O sofrimento nos aproxima de Deus e nos leva a entender seu coração.
Then Iyov arose, and made the keri’ah on his mantle, and shaved his head, and fell down upon the ground, and worshiped, And said, Arom came I out of beten immi, and arom shall I return there; Hashem gave, and Hashem hath taken away; yehi Shem Hashem mevorach.
Hinei, ashrei is the enosh whom Eloah correcteth;
therefore despise not thou the musar (chastening) of Shaddai;
The one who does not take up his etz shel mesiros nefesh (tree of self-sacrifice) and follow after me, is not worthy of me.
The one who has found his nefesh will lose it; the one who has lost his nefesh for my sake will find it.
And lifting up his eynayim in Sheol, where he was in the torments of agony, he sees Avraham Avinu off in the distance and El’azar at tish at his kheyk (bosom). And he called, Avraham Avinu! Chaneni na and send El’azar that he may dip the tip of his finger into the mayim and cool my tongue, because I am in torment in this moked (fire).
And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did Avoteicha know; that He might make thee know that man doth not live by lechem only, but by every word that proceedeth out of the mouth of Hashem doth man live.
Who will separate us from the Ahavas Moshiach (love of Moshiach)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword)?
And if I’m a marbitz tzedaka and give all I possess in gemilut chasadim and if I give my body al kiddush Hashem for sereifah (death by burning), but ahavah I do not have, I have gained nothing.
To this day I have obtained ezer (help) from Hashem, to stand and give solemn edut (testimony) before both ketanim and Gedolim, testifying about nothing beyond the Orthodox Jewish faith based on what the Nevi’im and Moshe Rabbenu said would happen: That is, the yissurim (sufferings) of Rebbe, Melech HaMoshiach, and that by being rishon to stand up alive in the Techiyas HaMoshiach, he would proclaim ohr both to K’lal Yisroel and the Nations.
Pursue shalom with kol Bnei Adam, and the kedushah without which no one will see Hashem.