“And these are the names of the children of Israel who were coming to Egypt …” (Shemos 1:1)
Our sages tell us that Hashem joins us in our exile and never leaves us. He was with us in Egypt and redeemed us, and He redeemed us from the subsequent exiles. He is with us in our exile today and will redeem us in the future.
In fact, the Doresh Tzion notes that the terminology used when originally naming the Tribes, alludes to this principle. Reuven –“Hashem has seen my pain”; Shimon – “Hashem heard [our cries]”; Levi – “Hashem will escort and protect us [in exile].” This is, likewise, established in Tehillim (91) which says, “I am with him in distress,” i.e. in exile, and concludes, “I will show him My salvation,” i.e. Hashem will be redeemed along with the Jewish Nation.
The Mishnah in Sanhedrin (6:5) states, “R’ Meir says that when a person suffers the Shechina (Divine Presence) says: My head and My arm pain me.” The Shechinah cries when a person hurts because of a wrong he may have done. Even when a person not going in the ways of Hashem and experiences pain, the Shechinah is distressed. This is the reference of the following names of the Tribes. Yehuda – “I thank Hashem,” i.e. we recognize His goodness each and every in the world, and the many kindnesses that He does; Yissochor – “He has granted my reward,” i.e. we will be rewarded for all we have endured in the exile.
A prince who consorted with delinquent individuals was constantly admonished by his father, the king, to change his ways. However, he would not listen. One day the prince offended the king and he was banished to an island for twelve years, where he was severely mistreated.
Eventually, the prince mended his ways. He became a shepherd and loyally tended his flock. When the king heard of the prince’s amends, he went to visit the island. The prince wept bitterly, and the king brought his son back to the palace, dressed him in his royal clothes and reinstated him to his position.
One day, when the king saw the prince crying, he asked him for the reason. The prince replied: I am crying for all the years I was so far from you. I suffered greatly. The people laughed at me, shamed me, and beat me.
“List for me all the pain you experienced over the years,” the king requested.
That was not difficult for the prince, since every torment and injury was etched in his memory. The king reviewed the list and richly compensated the prince, giving him a valuable reward for each hurt he had suffered. The prince expressed his heartfelt gratitude for all the honors and riches the king had bestowed. Obviously, all the pain he had suffered over the years had certainly paid off.
In the future we will likewise say (Yeshayah 12:1), “I thank You, Hashem, that You were angry with me …” We will realize that our afflictions in exile were rightful. Moreover, we will be rewarded not only for the afflictions of our exile, but we will be compensated for the pain and suffering we experienced in the performance of mitzvos, as it says (Avos 5:23), “The reward is in proportion to the exertion.” For example, if it is difficult to go to bais medrash – whether for physical reasons or otherwise – and the individual girds himself to go, his reward will be great. If learning Torah, or abiding by the laws of tzedakah, kashrus, Shabbos, and kibbud av v’eim are difficult and he nevertheless makes the effort to fulfill these mitzvos, his reward for each and every moment of strain and trouble will be rewarded.
R’ Yitzchok Blazer contrasts the reward one earns in his service of Hashem with the payment one collects as a worker. A laborer or artisan, he notes, is paid for his completed work or clocked hours, without any extra compensation for difficulties he may have encountered in his task. However, Hashem’s payment system takes into account other variables. In addition to the principal reward for a mitzvah, one’s compensation is augmented for the adversity and hardship he endured to perform the mitzvah. Our sages tell us that one mitzvah fulfilled amid difficulty is worth one hundred mitzvos performed without tzaar. Furthermore, says the Sefer Chassidim, one mitzvah that demanded controlling one’s yetzer hara (Evil Inclination) is more valuable than one that did not require any self-control. In a like manner, one is rewarded for the exertion of self-control he one must expend not to commit a sin.
One of the great tzaddikim of the last generation met a despondent and destitute Yid in shul. He was beset by tzarros and suffering painfully. The Rav had great mercy on him, took him home, served him a beautiful meal and tended to him with honor for many hours. He spoke with him and gave him chizuk. When the poor Yid left, the Rav escorted him for a long distance. Anyone observing this scene would believe that the Rav was meeting with a dignitary or prosperous individual.
One of his disciples who observed the Rav’s inconvenience wondered why it was necessary, and he asked the Rav, “Why are you extending so much honor to this individual?”
“Obviously you would accept my conduct with respect to a wealthy individual. However, you should know that this hapless individual is exceedingly wealthy with tzarros and torment. The burden he carries is much more valuable than the riches of the prosperous man. We cannot imagine the value in Heaven of these troubles. In fact, this man is a true millionaire.