The recent hurricanes, which swept through New England left in their wake more than twisted tree-trunks, flooded homes, changed landscapes and human carnage. They also left behind a residue of doubt and perplexity and fear in the hearts and souls of millions of Americans, and particularly those of our state. They jarred us, frightened us, appalled us. The lashing gales and violent winds and furious storms set us thinking and wondering.Primarily the question that was asked was of a religious nature, and it came from religious-minded people, and it was largely addressed to relgious teachers. The question was: if , "the stormy wind fulfills His word”, as David put it, then why did G-d do this? Thy did G-d unleash such fury against us? Aby this sudden eruption of peaceful, calm and tranquil nature into a diastrophic and brutal storm? Such senseless destruction cannot possibly have meaning. Does it therefore follow that this world of ours Qa-A is a purposeless and meaningless place, that senseless evil and cruelty predominate in A life?It is a hard question, but it is a fair one. ־That kind of answer can students of Torah give? We categorically reject the contention that this proves the predominance of evil. When the Arab philosopher Al Razi came to that conclusion, Maimonides (Guide, Part HI, Chapter 12) referred to him in most unflattering terms. He called his ideas "mad" and ״foolish". It is G-d’3 world, and hence an essentially good one. And perhaps we should think of the very infrequency and rarity of such hurricanes, and conclude that the comparative frequency of clement weather proves that Good is the Rule and Evil the exception.But as for the basic question of "Why?", no one can give a really complete and satisfyin answer. Just as scientists have not completely fathomed the physical causes and properties gales, hurricanes, typhoons and tornadoes, so are we incapable of completely understanding their spiritual implications. The weatherman, with all his expensive …

One of the greatest and most powerful ideals in all of Judaism is Kiddush Hashem, and its obverse, Hillul Hashem. This concept is based on the idea that man’s mission in the world is to represent God, that his duty is to enhance the Name or “reputation” of God, and his greatest crime is to desecrate the Name, or in some way diminish the Divine “reputation.” Whether and to what extent man commits Kiddush Hashem or Hillul Hashem depends upon his act, his own identity, and the nature of the people before whom he acts. Thus, for instance, a man who is identified strongly as a Jew who commits an immoral or unethical act before non-Jews is clearly guilty of the vilest form of Hillul Hashem. Conversely, one such who performs an act of moral heroism or self-sacrifice has performed the noblest act of Kiddush Hashem. In general, therefore, any act which brings credit to Torah, Israel, the Jewish tradition, or God – is an act of sanctification of the Name; and conversely, any deed which brings these into disrepute is an act of desecration of the Name. According to the Prophet Ezekiel, it is not only man who can and does perform either of these two polar concepts, but also – God. Our people was born under the shadow of a promise – the promise granted by God to our founding father, Abraham, that in the long run all will be well with us, that He will be with us, and that we will prosper and return to our own land. Whenever the people of the world see that Israel prospers, that God is with us, that that ancient promise is vindicated, then they come to acknowledge God, grudgingly or ungrudgingly, consciously or unconsciously. But if they see that Israel suffers in exile, that it is alone and hopeless, then they consider that promise a sham, the entire tradition a fraud, and the belief, the historic belief, of Israel nothing more than an empty shell. Thus, as long as Israel suffered friendlessly and hopelessly, the great thinkers and historians of the Western world dismissed all of…

Rabbi Lamm explores what we can learn from the experience of enduring tragedy.

We gather today both as Americans and as Jews to express our concern, our heart break, our fury, and our worry about the future on a day that has been described by one of the highest officials of this country as “worse than Pearl Harbor.” It will forever remain a black day in American history. Additionally, for Jews this is already a day of sad and bitter recollection: today, the 23rd of Elul, is the anniversary of the Nazi liquidation of the Vilna ghetto. So for us, both as Jews and as Americans, this is a day of irvuv — confusion, chaos, and commiseration for all those whose lives were lost, and for those whose loved ones were murdered or are missing. These men and women — no matter what their race or religion or politics — were all by virtue of their humanity created be’tzelem Elohim, in the divine Image, and we mourn for them and grieve with the people they left behind. I suspect that in the coming days we will learn that there are people who are close to us, relatives and alumni whom we have known and cherished, who are or will yet be victims of this cruel and vicious attack. I received a call this morning about a graduate of Yeshiva College and of Cardozo whose offices were on the 85th or 86th floor of the World Trade Center; fortunately he went to another office in Jersey this morning, but he learned that his entire law firm was virtually disintegrated, and many of the leaders of the firm are dead. We will be hearing more stories of this kind as time goes on. But even as we feel overwhelmed by the shock and by feelings of depression and dejection, we must strive to concentrate on the future, and express our hope and our tefillah that all who are still alive be saved, and that the families of the victims be consoled. In the days and years to come we will take account of what happened and, as a community and as a nation, do what has to be done. How are we to make sense of this incredible cataclysm? As believing Jews, מאמינים בני מאמינים, we are puzzled: why, o…