Paradox of Prayer: If G-d Is Perfect, Why Try to Change His Mind?
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If we believe that G-d is the ultimate good who does only good, why would we pray for a change to our fate? This paper solves the paradox between perfect belief in G-d’s benevolence and the centrality of prayer in Jewish belief.
| Language | English |
|---|---|
| Paper Type | Research Paper |
| Pages | 11 |
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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?
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?
Men have forever clung to non-rational practices to ensure their safety and success. But the Torah requires faith in G-d and avoidance of divination and the like. Where is the line between prohibited and permissible divinations or superstitions? Does a Torah-true lifestyle include its own Omens, good signs and practices which are permitted and even encouraged? What is the background of many of our more well-known Segulos?
Related: It’s Written in the Stars: The Jewish Approach to Astrology, Zodiac and the Horoscopes
and Bones and Broomsticks: Sorcery in the Torah
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.
The belief that the world is created and sustained by G-d at every moment is commonplace. Recently some have challenged the assumption that this is the classical understanding of mainstream Jewry. Is he correct?
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.
Love is not bound by time. Even after a loved one passes on, they continue to live on in our hearts; we treasure the memories of the times we spent together and immortalize them through noble deeds.
But may we communicate with them after they’ve gone? The Torah (Devarim 18:11) instructs us to avoid all occult arts, such as sorcery, divination and necromancy. What are the details of these laws and what practical relevance do they have?
Related: Familial Bonds in the Hereafter and תפלה על קברי צדיקים
Table of Content
(21 PAGES)
Query from a Shliach in France
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?
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?
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.
How can we reconcile the fact that the length of a person’s life is predetermined by G-d and those behaviors that can shorten one’s life? Do we have any control over life expectancy? How much significance ought one give to medical intervention in terms of lengthening life?
“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)