Ruth to Is an Example of This

Gam Zu Le-Tovah

Shmuel Herzfeld

Shavuot 5768

This past week I had the honor of accompanying my friend Bob Cohen on a trip to New York. We left right after minyan, we had planned to deliver a short speech in Yeshivat Chovevei Torah and then return in time for Mincha. My friend Jerry had generously arranged for a driver named Mr. Brown to take us on our journey.

We had traveled almost half way there when Mr. Brown got pulled over for speeding. I taught Mr. Brown the phrase, “Gam Zu Latovah.” Gam Zu Latovah means, “also this is for good.”

I explained to Mr. Brown that there was once a great man named Nachum Ish Gamzu. The Talmud tells us that whenever something happened to him that appeared to be bad, he would always say, “Gam Zu Letovah.”

Nachum Ish Gamzu had as a student, the great Rabbi Akiva. The Talmud in Berakhot (60a) tells the following story:

Once Rabbi Akiva was traveling on a journey and he came to a city. He requested lodging and they turned him down. He said, “Kol deavid rachmanah letav, whatever Hashem does is for the best.” So Rabbi Akiva went to sleep in the field. He had with him a rooster, a donkey, and a candle. The wind came and blew out the candle. He said, Kol deavid rachmanah letav. A cat came and ate the rooster. He said, Kol deavid rachmanah letavi. A lion came and ate the donkey and he said, Kol deavid rachmanah letav. That night an army came and captured the city. Rabbi Akiva realized that had his light not blown out, had his rooster and donkey not have been killed then he too would probably have been captured. He exclaimed, “Kol mah sheoseh Hakadosh Barukh Hu hakol letovah, whatever Hashem does He does for good!”

On our way back we fell victims to NYC traffic and we spent an hour trying to move three blocks. Finally we left the city and were on our way back. I felt confident that we would get back in a reasonable hour in time to make Mincha and Maariv. Suddenly we got a flat tire and had to stop. I began to get very annoyed. Mr. Brown looked at me and he said, “Rabbi—Gam Zu Letovah.”

There are some amongst us who refuse to take this teaching literally. I can relate to that. It is one thing to say, gam zu la-tovah about a flat tire and it is another thing to say it when you see a child who is sick or a loved one pass or a terrible tragedy. We can call such people—holy questioners. Their rationale in not accepting this teaching literally is a pious one. They cannot bear to imagine a cruel God. If this is a good description of what you are thinking then I would suggest to you that you take a non-literal approach to this concept. Instead of saying, “everything happened is for the best.” Instead, say “we must make the best, look for the best, and wait for the best.” Just because we do not yet understand God’s plan, does not mean we cannot wait for the best.

On the other hand some of us will take a literal approach and always say “gam zu la-tovah.” I can relate to this concept as well. But we need to always remember two caveats: First, be very sensitive about sharing this theology with others while they are in the midst of their pain. If you do this, your well-intentioned theology might come across as obnoxious and insensitive. And second, we cannot allow this idea to permit us to abandon our responsibility. Even though it is for the best, we must work hard to make that best a reality.

But I would like to suggest a third way to understand this teaching. This third way is informed by the Book of Ruth.

The story of Ruth is also the story of Gam Zu Letovah. We know how the story ends. Ruth marries Boaz and from this marriage arises David, King of Israel, and father of the Messiah. But the story is not one of unbridled joy.

The story is one of pain and suffering. So much so, that according to the Midrash (Yalkut Shimoni Ruth, 596) the reason why Ruth is read on Shavuot is to teach us that the Torah is only acquired by means of suffering and poverty.

There is indeed tremendous suffering and poverty in this story. First a famine hits the land. Then Naami loses her husband Elimelekh and her two sons. Even after she returns to the land of Israel, she still suffers from extreme poverty.

But at the same time the story clearly is an example of Gam Zu Latovah. If Naami had not been poor, for example, then Ruth might never have met Boaz. Or even if she had met Boaz, there was a closer relative who might have redeemed her had she been an heir to a valuable piece of property. And without the union of Ruth and Boaz, then there is no King David.

Ruth herself teaches this lesson to Naami. When Naami, whose name means “sweetness” returns to the land, the people ask: “Hazot Naami, Is this Naami?” Naami responds: “Do not call me Naami anymore, from now on kerenah li Marah, call me bitterness.”

Naami does not see the blessings in this world anymore. She only sees the bitterness: “He-mar Shadi li meod, God has directed much bitterness towards me!” And again, “Mar li meod, it is so bitter for me!” And again, “Shedai he-ra li, God has done wicked to me.”

But then Ruth responds to Naami’s bitterness with sweetness. In doing so she allows Naami to realize that everything that had happened until now was for the best.

Ruth comes along with her to Canaan, she goes out into the field to beg for food and she returns home with food for Naami from her future husband and redeemer, Boaz. When Naami sees and hears this her bitterness turns into a blessing and she shouts, “Barukh hu la-Hashem asher lo azav chasdo et ha-chayyim va-et ha-metim, blessed is Hashem who does not forget his kindness to the living and to the dead.”

Why is it also considered kindness for the dead? Because now Naami realizes that everything that happened until now was for the best, even the pain that her children and husband went through was for the best. She sees the good that happened even to those who are no longer here.

This teaching of gam zu latova as seen in the Book of Ruth is a traditional and very simple lesson. Through Ruth’s kindness to Naami she allowed Naami to say, “Baruch Hashem!” and “Gam Zu Letovah!”

The question is not whether or not something is for the best, the question is how long will it take us to realize this idea of gam zu letovah. When people act with kindness and sweetness in the face of seeing another in need, then we learn this lesson that much quicker.

God promises us gam zu letovah, but it is our job to help the world see it. We can do that through our actions.

As Yizkor comes upon us we can bear this message in mind. Our loved ones are no longer here and we yearn for them tremendously. We miss them in many ways. But we must remember at Yizkor that we also have a responsibility – it is our responsibility to bring sweetness from bitterness. In some cases this can only be done after thousands and thousands of years, in some cases it can be done right away, but that must be our goal: to bring sweetness from bitterness, so that we can all say with joy, “gam zu letovah.”