Notwithstanding the above, the author offers some explanations as to why we sometimes find that the righteous suffer and the wicked prosper:

Nonetheless, I have seen a need to explain this matter —why some righteous people suffer, while some wicked people prosper—in such a manner that the explanation should be somewhat sufficient.

וְעִם כָּל זֶה רָאִיתִי לְבָאֵר בָּעִנְיָן הַזֶּה מַה שֶּׁהָיָה בּוֹ מְעַט הַסְפָּקָה.

I will say that the reasons why the righteous person’s livelihood is withheld from him until he exerts himself to obtain it and is tested in it are as follows:

וְאֹמַר, כִּי הַפָּנִים אֲשֶׁר בַּעֲבוּרָם יִמָּנַע מֵהַצַּדִּיק הִזְדַּמְּנוּת טַרְפּוֹ עַד שֶׁיִּטְרַח עָלָיו וְיִבָּחֵן בּוֹ:

1) It could possibly be because of a sin that he committed previously for which he was liable to be punished. As the verse states (Proverbs 11:31): Behold! The righteous man will pay for his sins on earth.

אֶפְשָׁר שֶׁיִּהְיֶה עָוֹן שֶׁקָּדַם לוֹ הִתְחַיֵּב לְהִפָּרַע מִמֶּנּוּ עָלָיו, כְּמוֹ שֶׁנֶּאֱמַר "הֵן צַדִּיק בָּאָרֶץ יְשֻׁלָּם" (משלי יא, לא).

Although there seems to be no reason why the righteous person should be suffering, it is possible that the righteous person has previous sins for which he wasn’t yet punished.

2) There are some righteous people who suffer in exchange for increased reward in the World to Come. As it is written (Deuteronomy 8:16): To benefit you in your end.

וְיֵשׁ שֶׁיִּהְיֶה עַל דֶּרֶךְ הַתְּמוּרָה בָּעוֹלָם הַבָּא, כְּמוֹ שֶׁכָּתוּב "לְהֵיטִיבְךָ בְּאַחֲרִיתֶךָ" (דברים ח, טז).

Sometimes G‑d desires to give a person a greater reward in the World to Come than he otherwise deserves. G‑d does this by causing him to suffer in this world, which causes him to deserve a greater reward in the World to Come. In this instance, the righteous person’s suffering is not a form of punishment at all; rather, it is a display of G‑d’s love toward that person.

A display of G‑d’s love toward that person. This is what the Talmud ( Brachot 5a) calls “inflictions of love.” The affliction and suffering are then exchanged for a greater reward in the World to Come.

3) There are some righteous people who suffer to show other people the level of tolerance of his suffering and his good demeanor in the service of his Creator, so that other people can learn from him — as we know from the story of Job.

וְיֵשׁ שֶׁיִּהְיֶה לְהַרְאוֹת סִבְלוֹ וְהַסְבָּרָתוֹ הַטּוֹבָה בַּעֲבוֹדַת הַבּוֹרֵא יִתְבָּרֵךְ כְּדֵי שֶׁיִּלְמְדוּ בְּנֵי אָדָם מִמֶּנּוּ, כְּמוֹ שֶׁיָּדַעְתָּ מֵעִנְיַן אִיּוֹב.

Sometimes, G‑d causes suffering to the righteous so that by not abandoning their faith or Divine service in order to alleviate their pain, they thereby inspire others to likewise never weaken their service of G‑d in the face of hardship.

The story of Job. G‑d inflicted much suffering on Job, but it was in order that others learn from him that despite his suffering and pain, he remained strong in his righteousness ( Manoach Halevavot ).

4) There are some righteous people who suffer due to the wickedness of the people of their generation, and the Creator tests him with poverty, want, and illness to demonstrate to others his piety and service of G‑d. This is in contrast to those other people who don’t serve G‑d despite their peaceful lives. As the verse says (Isaiah 53:4): Indeed, he bore our illnesses and carried our pains.

וְיֵשׁ שֶׁיִּהְיֶה לְרֶשַׁע אַנְשֵׁי דוֹרוֹ, וְיִבְחָנֵהוּ הַבּוֹרֵא יִתְעַלֶּה בְּעֹנִי וּבְרִישׁ וּבָחֳלָאִים לְהַרְאוֹת חֲסִידוּתוֹ וַעֲבוֹדָתוֹ לֵאלֹהִים מִבַּלְעֲדֵיהֶם, כְּמוֹ שֶׁנֶּאֱמַר "אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאוֹבֵינוּ סְבָלָם" (ישעיה נג, ד).

This verse is discussing Mashiach, who will endure suffering as a result of the sins of the people of his generation. Just as Mashiach suffers for their sins, the righteous suffers for the sins of his generation.

To show other people his piety, etc. The previous reason is that the suffering righteous man should serve as an example to others. This reason is that he exhibits his devotion.

As the Mishnah states ( Avot 5:3): Abraham was given ten tests (which he passed) in order for G‑d to demonstrate how much He was loved ( Manoach Halevavot; Pat Lechem ).

Alternatively, G‑d afflicts the righteous person in order to atone for his generation. His reward for this suffering will be a greater portion in the World to Come ( Marpei Lanefesh).

5) There are some righteous people who suffer because, although righteous in their private lives, they are not zealous for the sake of G‑d in protesting the sins of the people of their generation. As we know from the story of Eli the High Priest and his sons, about whom the verse says (I Samuel 2:36): And it will be that everyone who is left in your house will come to prostrate himself before him for a silver piece and a morsel of bread.

וְיֵשׁ שֶׁיִּהְיֶה מִפְּנֵי שֶׁאֵינֶנּוּ מְקַנֵּא לֵאלֹהִים לָקַחַת הַדִּין מֵאַנְשֵׁי דוֹרוֹ, כְּמוֹ שֶׁיָּדַעְתָּ מֵעִנְיַן עֵלִי וּבָנָיו שֶׁאָמַר בָּהֶם הַכָּתוּב "וְהָיָה כָּל הַנּוֹתָר בְּבֵיתְךָ יָבוֹא לְהִשְׁתַּחֲוֹת לוֹ לַאֲגוֹרַת כֶּסֶף וְכִכַּר לָחֶם" (שמואל א' ב, לו).

Eli was punished with poverty because he didn’t protest the bad behavior of his children.

Eli was punished with poverty because he didn’t protest the bad behavior of his children. I Samuel, ch. 2 describes how Eli the High Priest had two children, Hofni and Phineas, who failed to act in an esteemed manner, and Eli did not rebuke them appropriately. He was told that G‑d would therefore remove the High-Priesthood from his family and that his family would be poor ( Tov Halevanon ).