Adapted from: Miracle Baby by Rabbi Yehoshua Frankenhuis

Rav Zvi has become an example of emunah, hope, inspiration, and encouragement to thousands all over the world. Although perhaps what garnered the most attention was when, at the age of 88, his ben bechor was born, the greatest chizuk and source of inspiration are his sixty-five years of waiting, of davening, of disappointments, of not seeing the answer to his tefillos yet not letting it interfere with his avodas Hashem. 

There are many who struggle with infertility, with shidduchim for themselves or their children, with illness or earning a parnasah. They beg Hashem for a yeshuah and sometimes feel great disappointment when their tefillos are not answered. They do not understand what has happened to their prayers, or why they deserve their plight.

Let us go to the very beginning of the Torah, which will shed light on this subject.

The Torah begins by describing the creation of the world in great detail. Why is this the most important thing with which to begin the Torah? The Torah is not written chronologically. Why then does it begin with creation rather than discussing mankind, the Avos, or Mattan Torah?

We are all familiar with the story of the cruel executions of the Asarah Harugei Malchus, recited on Yom Kippur and Tishah B’Av. Following baseless accusations, these ten tzaddikim were taken to be killed by the Roman emperor in the cruelest ways imaginable. Upon seeing the horrific events, the malachim cried out to Hashem, “Zu Torah v’zu secharah? Is this Torah and is this its reward?” But Hashem’s response was, “Shtok — Quiet! If I hear this question being asked again, I will destroy the world and return it to tohu vavohu.”

Why did Klal Yisrael experience such terrible hester? Why did the greatest tzaddikim deserve such a fate? Why did Hashem shut down the seemingly reasonable question of the malachim and threaten to destroy the world?

A parable provides insight:

Meshulam, a trusted tailor for the king, created magnificent garments for the royal family. For the king’s jubilee, he was commissioned to craft a spectacular robe using the finest material. After weeks of meticulous work, Meshulam delivered a masterpiece, exceeding the king’s expectations and the king paid him handsomely.

However, a jealous bishop slandered Meshulam, claiming he stole and sold some of the royal material. The king, initially dismissive, decided to investigate. When the material’s measurements were compared with the completed cloak, there was a discrepancy. Meshulam was arrested for treason and sentenced to death.

On the day of his execution, Meshulam requested his final wish: to have the cloak and a pair of scissors. 

Granted his request, he began cutting the garment. “Stop!” the king shouted. 

Meshulam calmly explained, “Every inch of material you gave me is in this robe. The only way to show you is by undoing the seams and stitches, returning the fabric to its original state. Then, all will be clear.”

With this we can explain the episode of the Asarah Harugei Malchus. Hashem’s message to the malachim was: “You were not there during maasei Bereishis, when I created the world. If you continue to ask this question, I will need to explain it to you, and the only way for you to understand is if I undo every last seam and every last stitch of the world — return it to tohu vavohu. Then, in its original state, there will be no questions.”

This, explains the Vilna Gaon, was Hashem’s response to the malachim. “Indeed, from your perspective, from your vantage point, you pose a great question. Why is all this pain, suffering, and carnage inflicted upon the greatest tzaddikim? I do not have an answer that you can understand. You weren’t there when I created the world. You did not see the masterplan of thousands of years. You do not understand every pleat of fabric, every seam and stitch.”