ציטירנדיקער פּירוש אויף ישעיהו 53:10

Providence works in the same way with mankind. A wicked person who is accustomed to pleasures and luxuries would not survive transplantation and so is just taken from the world before his time. Thus, no good comes to the wicked nor does he live very long. However, though a righteous person may be uprooted and transplanted many times over, being dispossessed and suffering physical pain, this is ultimately for his own good, in order to set him in a firm place (Isaiah 22:23). For he will yet bring forth fruit in old age; (Psalms 92:15) For he will yet bring forth fruit in old age; (Psalms 92:15) and the Lord's purpose prospering in his hand (Isaiah 53:10). (Ch.8:11-20).

When troubles come on him, chas v'shalom, he should accept them with a good heart and with joy, as our Sages said (Berachos 60b): "a man is obligated to bless on the bad with joy, just like he blesses on the good with joy. Because even though the bad already struck him and he has no escape from it, it is not the same if he receives it with love and says to himself "everything G-d does is for the good, and the bad is for my good, either it is to bring forgiveness for my sins or it is yisurim shel ahava (suffering of love, see Gate of Trust ch.3)". If he truly thinks this - he is forgiven for his sins as will be explained. On the other hand, if the bad is a burden and a hassle to him, and he is like one forced to bear it, because he has no escape from it, then since it is against his will, he may also come to complain on G-d's traits, as written "A man's folly (i.e. his sins) crushes his way, and his heart is angry with the L-rd" (Mishlei 19:3), and even though he bears it, he gets angry and complains. With this you will understand well the author's words. And like our sages said Berachos 5a: "Rava said: If a man sees suffering coming on him, let him examine his ways...", as above (i.e. G-d is trying to atone for him on the sin he committed). And Rava said in the name of Rav Huna: "whoever G-d desires in, He will crush him with sufferings, as written 'G-d desired to crush him..' (Isaiah 53:10)... but on condition he receives them with love.

arm wird. Die Form העני anstatt הענה, die nach syrischer Art gebildet ist, findet sich in der Mischna öfter, s. Schek. III, 2; Arach. IV, 2. Das Imperfect יעני Schek. III, 2; Ned. IX, 4. Auch in der Bibel findet sich einmal החלי anstatt החלה, Jes. 53, 10. [Man kann freilich החלי auch als eine defect geschriebene Nebenform zu ויחלא auffassen, die auf einen Nebenstamm חלא hinweist, wie sich ויחלא II. Chron. 16, 12 anstatt ויחלה findet. Vgl. die Formen החטי II. Kön. 13, 6; Jer. 32, 35.] Das עני und עשיר bezieht sich hier nicht auf das Vermögen des Vaters; denn wenn z. B. dieser früher reich und später arm war, könnte auch R. Jehuda nicht verlangen, dass man der zweiten Tochter soviel wie der ersten geben solle. Es bezieht sich vielmehr auf die Gesinnung des Vaters und bedeutet: es kommt vor, dass jemand, der früher „arm an Gesinnung“ d. h. engherzig war, später „reich an Gesinnung“ d. h. weitherzig, freigebig wird, und umgekehrt.