Paradox of Prayer: If G-d Is Perfect, Why Try to Change His Mind?

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?

Are there any scientific parallels to the Chassidic doctrine of Continuous Creation? Did either theory inspire the other? A deeper look at one of Chassidus’ defining beliefs.

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.

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

Bitachon. It’s a powerful word; the absolute faith that G-d will always provide. From financial deals to health concerns, travel arrangements to hopes for the future – we trust that G-d only acts for the best. But how can we have Bitachon when we’re faced with a violent and dangerous world? When personal tragedy strikes, how can we continue to have faith? Where is the line drawn between Bitachon and folly? When one laughs in the face of nature, is he trusting in G-d or scorning G-d’s providence?