Putting G-d on Trial: Heresy or Humanity? A Jewish Response to Tragedy
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When tragedy strikes, we
struggle to understand G-d’s ways. Is it ok to openly challenge Him? Is it a
sign of deep belief or deep blasphemy? What about the Jewish greats, Moses at
their head, who brazenly questioned G-d? This paper is a comprehensive study of
the acceptable Jewish response to death, tragedy and pain.
| Language | English |
|---|---|
| Paper Type | Research Paper |
| Pages | 56 |
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כי בצלם אלקים עשה את האדם. האומנם? והרי אינו שייך ציור גופני אצל הקב״ה ח״ו? להלן חקר ועיון תמציתי משלל הפירושים שנאמרו בזה על ידי מפרשי המקרא, הוגי מחשבת ישראל, ומאורי הקבלה והחסידות.
Hashgachah Pratis literally means, “Personal divine providence.” This refers to the ever-present eye of G-d that watches and directs our every step. Where did this concept originate from? Who coined the term? Once the world has been created by G-d, why is it necessary for Him to continue to “manage” my life? How is free choice to be reconciled with Divine Providence?
“Why do the wicked prosper?” (Jeremiah12:1) This question has troubled the faithful from the times of Job and Jeremiah until today. Ought our faith in an unknowable G-d be weakened when witnessing the prosperity of the wicked? A smorgasbord of classic approaches.
(Hebrew)
![Bones and Broomsticks: Sorcery in the Torah Part II [New!]](https://catalog.myjli.com/wp-content/uploads/2025/05/SAMSBAB-350x448.png)
How did man come to possess the arts of the occult? What is the scope of their influence over reality? How were they transmitted and shared? Are they still in existence?
In what way are Kabbalistic practices to be distinguished from the occult? Our tradition tells of sages who used the secrets of Kabbalah to manipulate the powers of creation. Does this fall under the same rubric?
Related: Bones and Broomsticks: Sorcery in the Torah Part I
מעיקרי האמונה הוא החיוב להאמין שהקב”ה מושלל הוא מגשם וציור גופני. אך האומנם זאת היא הדיעה המוסכמת אצל גדולי ישראל לדורותיהם? והאם ביכולתו ית׳ הבלתי בעל גבול להתלבש גם בדמות גופני? על שלילת הגשמות והנמנעות אצלו ית׳ בספרות החקירה והחסידות.
One of the most painful events to strike the Jewish people in recent memory is the tragedy of the Holocaust, which decimated European Jewry in a show of appalling cruelty. Having narrowly escaped its horrors himself, the Rebbe was uniquely placed to offer comfort and guidance to those who survived with both faith and sensitivity.
Part I – Making Sense of the Senseless: The horrific suffering of the Holocaust, having seared into our collective conscience, has confronted many Jews with a crisis of faith. The Rebbe offers a unique approach, allowing us to affirm our faith in a kind and just G-d, while maintaining our empathy for the plight of the Holocaust victims.
This paper addresses a range of issues. How does one maintain faith in G-d’s justice in light of such unfathomable horrors? Is this paradox surmountable for all, including those who do not fully subscribe to all dimensions of Torah scholarship? Is it appropriate to rationalize the plight of the Holocaust victims? Does our moral outrage preclude us from taking to heart the lessons these events offer?
The
Torah contains instances where G-d appears to have reconsidered His decision, often in response
to human action. How can an eternal G-d be subject to change? Does that mean
the earlier decision was wrong? Is G-d’s word not final?
Our Sages teach that the passing of the righteous serves to pardon the misdeeds of the generation. Does actual penitence on the part of the people play any role in the forgiveness that is granted? Is this associated, in any way, with the date of the passing of the righteous individual?
“If you are righteous, what do you give Him?” (Job 35:7)
It is axiomatic that mortal actions are completely insignificant to an infinite creator. Yet the Torah provides examples of where human actions set off a chain reaction throughout the cosmos, affecting the supernal realms or reality. What are some of these examples, and how should they be understood?
(Hebrew)
The Rambam is known as the “Great Eagle” of Torah scholarship because of his incisive logic, brilliant analysis, masterful organization and a host of other attributes. But as inseparable components of Torah, synthesizing the halachic teachings of the Mishneh Torah and the philosophical positions of the Moreh Nevuchim, can be perplexing.
We present a review of the unique approach of the Lubavitcher Rebbe to the discrepancies between some of Rambam’s philosophical writings and traditional Halachic thinking. The Rebbe presents a coherent profile of a Rambam you may have not yet met.
Accustomed as we are to the world’s natural order, our notion of sorcery and other occult arts is accompanied by some level of fascination and intrigue.
How does the Torah explain the mechanisms used to achieve divination and witchcraft? More importantly, how do we reconcile the existence of evil forces that are capable of inflicting harm on humanity that was not ordained by Heaven?
Finally, how does one attain immunity against ominous spiritual realities?
The human soul has always sensed the presence of a greater power. Yet the “G-d of Concealment” has somewhat evaded logical discovery.
Study some of the classic proofs for the existence of the Creator as presented by classic Jewish Philosophers (R. Saadya Gaon, Rambam, R’ Bachye ibn Paquda, Ralbag and others), the challenges presented by some more modern authors (including Hume, Kant, Neizche, Darwin and Dawkins) and some of the responses offered to their ideas.
Including a summary and some suggested readings.