Life often presents us with trials that seem far beyond our capacity to endure. Whether it is the emotional toll of caring for a sick parent, the pain of a wayward child, financial ruin, or discord in relationships, these challenges can leave us feeling broken and without hope. Despair can blind us to the solutions and opportunities for redemption that may be right in front of us. This idea is poignantly illustrated in Parshat Vaera.

When Hashem sent Moshe to proclaim the coming redemption to the enslaved Jewish people, one would have expected a joyous response. Instead, we read: “The children of Israel did not heed Moshe because of shortness of breath and hard labor” (Shemot 6:9). The enslaved Israelites were so crushed by the backbreaking toil and relentless oppression of Egypt that they could not fathom freedom, let alone trust in Moshe’s message. Their pain and despair created a mental state that prevented them from seeing hope, even when Hashem’s redemption was at hand.

Dr. Martin Seligman, a prominent psychologist, coined the term “learned helplessness” to describe a state in which people, after enduring repeated difficulties or failures, begin to believe they are powerless to change their circumstances. Even when alternatives or solutions become available, they are unable—or unwilling—to act, having convinced themselves that any effort will be futile. The Jewish people in Egypt epitomized this phenomenon. Decades of relentless servitude had eroded their spirits, trapping them in a mind set of helplessness. Despite Moshe’s divinely inspired words, they could not bring themselves to imagine a reality different from their painful status quo.

We see a parallel example of despondency and helplessness in Naomi, the mother-in-law of Ruth. Naomi’s name originally meant “the pleasant one,” but after the deaths of her husband and two sons, coupled with famine and destitution, she returned to her homeland and insisted on being called Mara, meaning “bitter”: “Do not call me Naomi, call me Mara, for the Almighty has dealt very bitterly with me” (Ruth 1:20).

When Naomi returned to Bethlehem, she was filled with bitterness and despair, paralyzed by the enormity of her losses. However, Naomi’s story does not end in despondency. Eventually, she overcame her hopelessness and took decisive action, guiding her daughter-in-law Ruth to build a future with Boaz. Remarkably, through her efforts, Naomi became a central figure in the birth of the Davidic dynasty—demonstrating that even in the face of seemingly insurmountable challenges, taking action can lead to extraordinary outcomes.

Our sages emphasize the importance of emotional stability and proactive effort when dealing with challenges. Reish Lakish teaches that a prophet who is emotionally upset cannot receive prophecy (Pesachim 66b). Similarly, the Rambam writes that prophets prepared for their divine messages by cultivating a positive and calm state of mind. For example, Elisha requested uplifting music to restore his mood before receiving prophecy: “‘Now bring me a musician.’ And when the musician played, the hand of Hashem came upon him” (II Kings 3:15).

A positive and composed mindset allows us to remain open to opportunities and solutions, whether they come in the form of divine inspiration or practical guidance. Conversely, a state of despair can block us from seeing the redemption that may already be within reach.

This lesson is painfully evident in the story of the Jewish people in Egypt. Their despair and despondency made them unable to heed Moshe’s prophecy. Tragically, the Talmud teaches that only 20% of the Jewish population ultimately left Egypt (Midrash Tanchuma, Beshalach 1), while the rest remained behind, unable to believe in the possibility of redemption.

From Naomi and Ruth to the Israelites in Egypt, we see how despair and inaction can prolong suffering, while faith and action can transform even the darkest situations. What can we learn from these examples to overcome our own moments of despondency?

Avoid “Learned Helplessness”: When faced with challenges, we must guard against falling into a mindset of helplessness. The Jewish people in Egypt had been so beaten down that they could not hear Moshe’s words of redemption. But Naomi’s story teaches us that even when life seems unbearable, taking one small step toward action can lead to profound change.

We also must cultivate a positive state of mind: Like the prophets who prepared for divine inspiration by listening to music or engaging in uplifting practices, we too must seek out ways to maintain emotional stability. Whether through prayer, Torah study, gratitude, or acts of kindness, we can cultivate a mindset that allows us to recognize Hashem’s hand in our lives.

Next, we need to trust in Hashem’s redemption: Redemption often comes in stages, and it requires patience and trust. The Israelites in Egypt struggled to see beyond their immediate pain, but Hashem’s plan for their freedom was already in motion. We, too, must believe that even in our darkest moments, Hashem is working behind the scenes to bring about our personal and collective redemption.

Finally, we need to embrace opportunities for growth: Naomi could have chosen to remain in despair, but instead, she took on an active role in Ruth’s future. Similarly, we must be ready to seize the opportunities Hashem places before us, even when they seem daunting.

As we reflect on the struggles of the Jewish people in Egypt and the personal trials of Naomi, we are reminded that despair is a natural human reaction to adversity, but it must not define us. By taking action, fostering a positive mindset, and trusting in Hashem, we can overcome even the greatest challenges.

May we all merit to rise above our personal struggles, embrace the opportunities for growth that Hashem sends our way, and be redeemed from any negative emotions that enslave us. Just as the Jewish people were ultimately redeemed from Egypt, so may we all merit the ultimate redemption with the coming of Moshiach, speedily in our days. Amen.

Rabbi Dr. Avi Kuperberg is a forensic, clinical psychologist and a member of the American Psychology-Law Society. He is the coordinator of Bikur Cholim/Chesed at Congregation Torah Ohr in Boca Raton, Florida. He can be reached at [email protected].