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October 14, 1952

Three Lectures on the Book of Job (1952)

Theodicy Ketuvim
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Emunah and Bitachon - Issues of Faith and Trust in the Face of Tragedy (1994)

Introduction: A very, very difficult topic – the most intractable of all, and the greatest challenge to אמונה ובטחון. We cannot escape it. This talk – really, my avodah – is dedicated to the memory of Aaron Heller, ע״ה. We welcome his mother, Mrs. Klausner, and join all of you in extending condolences and expressing commiseration. חיזוק האמונה in the face of tragedy:a) Two problems-death itself; and death so young. The first focuses on אמונה ("how can a good God allow death?") and second on בטחון("how can we trust a God who takes away one so young?"). But at bottom they are one and the same.b) an ancient yet perennial problem: Israelis for fallen young comrades, Holocaust—and every death since Adam & Evec) Autobiographical-Joshua Kaufman and Saul Goodmanע״ה—I had to confront the fact of death, thought too young to ask the more advanced question, "but why so young?" I felt weak, vulnerable. I never forgot them—part of my maturing process— painful but inevitable. And, in me, led to compulsiveness about time and getting things done before it's too late; workaholic(here: story of Dov Sadan and how he was ab/e to be so prtoductive)d) Need to divide into 3 parts: philosophical, moral, emotionalPhilosophical- evil & death-the theodicy problem. Samuel, David, Solomon—צדיק ורע לו, רשע וטוב לו. Question asked; no answer givenYes, it is an injustice built into the fabric of life. JFK: "Life is unfair"; and so is death!Not to ask the question is escapism; to expect a satisfying answer is arrogance; to bow in faithful acceptance is true אמונה. Thus: JOB....Continuation: ר׳ינאי—אין בידינו לא משלוות הרשעים ואף לא מיסורי הצדיקיםAnd here is where אמונה comes in: acknowledgement of His justice although beyond our ken... That = essence of צדוק הדיןSo, do not expect me to answer question of "Why?" I know only that my אמונה insists that טוב ה׳ לכל ורחמיו על כל מעשיו; that there is an עולם הבא והשארת הנפש ותחה״מ; that by definition we are both physically and metaphysically limi…
Theodicy

Note

Introduction to Hurricane Sermon (1961)

At the very outset, we must limit the question that we have posed as the theme of this sermon. Our question is not why the hurricanes occur. First, we do not even know the physical causes of hurricanes, despite our weather satellite, certainly we cannot know the spiritual reasons. Secondly, "why” is a fruitless question. It sounds more like a complaint that a quest for informationץ In one of the moving psalms of King David, he cries out Eli, Eli, lamah azavtani -״my God, my God, why hast thou forsaken me?” Rabbi Samson Raphael Hersh offers a comment on this verse that is most relevant to our theme - and, in fact, pertinent to all our lives at any occasion or crisis, ne directs our attention to the fact that the world for "why," lamah is in the Masoretic Text, recorded as having the accent on the second rather than on the first syllable. It is not LAmah, but laMAH. The first form of that word, LAmah, is indeed, the word "why." It is a Plaintive demand for information and explanation. But the version laMAH means not "why" but "wherefore". It is not a demand that God explain his reasons for visiting suffering upon us, but rather a prayer to God to teach us what to do with our suffering, what lessons to learn from it, what good to derive from these experiences. So, each of us, when faced with crisis, trouble, difficulties, or problems - must ask ourselves "wherefore?" rather than turning plaintively to God and demanding of Him, "why?"
Theodicy Ketuvim

Speech

Two Tears (2001)

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…
Beshalach Theodicy Ketuvim