Is it proper for an ordinary Jew (as opposed to Avraham Avinu, Moshe Rabbeinu, or R’ Levi Yitzchok of Berditchiv) to challenge G-d?
Some commentaries are critical of Moshe asking G-d, “Why are you allowing evil to befall this nation?” suggesting that his words imply a subtle weakness in faith.
The Lubavitcher Rebbe argued that Moshe’s question, in essence, represented faith of the highest order. Believing that G-d is involved in every intricate detail that happens in our lives suggests a supreme belief in G-d, and it was from this belief that Moshe’s cry stemmed.
The sixth Lubavitcher Rebbe, Rabbi Yosef Yitzchok, once stated: “We don’t have to look to justify G-d’s actions.” He pointed out that everything we encounter is supposed to teach us a divine lesson, and thus an atheist who questions G-d can teach us about the right to question G-d when things go wrong in our lives.
In practical terms, while there is a reason for everything, we have the right to cry out to G-d and challenge Him: “Why are you allowing this to happen? Dear G-d, why me?”
Such cries are not about questioning G-d. They stem from the deepest reservoirs of human faith. Only when you believe in G-d can you rage against something since you know it wasn’t just bad luck. It was allowed to happen. G-d could have stopped it, yet let it transpire – hence the basis for the challenge. It means you believe G-d is concerned, He cares, and He is involved at every level.
The onus is on us to strike the right balance between being aware that most often we do not know enough to comprehend and believing and caring enough to ask the question.
— Rabbi Yitzchak Schochet, popular Lubavitch
lecturer, rabbi of London’s Mill Hill Synagogue
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There are various manifestations of challenging G-d:
1) Reacting with anger at a situation and directing that anger at G-d. This anger demonstrates a strong belief in G-d but mistakenly sees G-d as the source of the injustice. This is obviously not proper. However, one is not held responsible for outbursts that emanate from pain and anger (Bava Basra 16b).
2) Questioning G-d’s actions. This behaviour can be negative as it assumes one knows better than G-d. However, to question in order to ascertain how one can best react to the situation is commendable – not to ask “Why?” but rather “For what purpose?”
3) Challenging G-d to entreat Him to forgive or have mercy. This behavior is commendable although inappropriate if done in an assertive and brazen way. A special person may be different. The Gemara says concerning Choni HaMagil who challenged G-d to bring rain: If he hadn’t been Choni (a tzaddik whose intentions were pure), he would have deserved to be censured (Taanis 19a).
Hence, a public challenge to G-d by a person whose intent and motivation is not 100 percent clear can result in a chillul Hashem and is improper.
(Some of the ideas above come from a forthcoming excellent book, Pain is a Reality, Suffering is a Choice, by Rabbi Asher Resnick.)
— Rabbi Zev Leff, rav of Moshav Matisyahu,
popular lecturer and educator
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When we experience tragedies, it is difficult to accept them as being consistent with G-d’s justice. When we learn about those who maintained their faith in concentration camps, we are in awe because we realize how extraordinary it must have been.
I am not clear what it would mean for an ordinary Jew to challenge G-d. Only an individual with deep and full commitment has the kind of relationship with Hashem that would make any kind of dialogue possible.
We should struggle with anger and frustration when facing tragedy that seems inexplicable and accept that even though we have questions there is a divine justice. At the same time, we recognize that it may take time to come to terms with profound pain.
— Rabbi Yosef Blau, mashgiach ruchani at
YU’s Rabbi Isaac Elchanan Theological Seminary
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There is nothing wrong with people raising objections against Hashem provided:
1) They remember Hashem is right and they are wrong.
2) They make these claims for someone else, not themselves.
If you study any of the avos, you see their objections were always for someone else’s good. When Avraham Avinu, for example, objected to Hashem’s way of dealing with Sodom, it was a tefillah, it was a request. Avraham was asking Hashem to introduce more mercy into the system.
Of course, Avraham understood that Hashem was right, and he didn’t object because he was angry or small-minded or didn’t understand Hashem’s way. Quite the opposite. But he was asking Hashem to introduce more mercy into the equation, and, in that sense, it was actually a tefillah.
When I object to Hashem’s judgments about me, it’s way too easy to fall into the trap of a) not appreciating the goodness Hashem has showered me with throughout my life and b) not understanding the wisdom of the way Hashem runs the world. We become very small-minded and petty when it comes to our own lives and therefore a person should never object about something in his own life.
However, if it’s for someone else, I don’t see any problem objecting in the sense of asking Hashem to introduce more mercy into the equation with the understanding that Hashem knows better than I do.
— Rabbi Ben Zion Shafier, founder of The Shmuz