Is it Okay to Challenge Hashem?
Vaeira
How should we respond when we see suffering in the world? Is it appropriate to question the ways of Hashem? Afterall, He is the Creator and orchestrator of everything, so who are we to challenge? When we see the unjust suffering of others, what is the appropriate response?
The end of last week’s Parsha, sees Moshe Rabbeinu confront Hashem with an accusation: למה הרעותה לעם הזה, why have You done evil to this people… You have done evil to these people… and You have not saved Your people.
Having been sent to announce to the Jewish people that the time of their Redemption had arrived, Moshe went before Pharaoh and demanded that he release Bnei Yisroel from their slavery.
Pharaoh responded by making the conditions of their exile even more harsh, no longer providing straw with which to make bricks.
The Midrash and classic commentators are very critical of Moshe’s response. What audacity and Chutzpah to speak so brazenly to the King of Kings and question His conduct!
Hashem laments the passing of the Avos חבל על דאבדין ולא משתכחין. Avraham, Yitzchak and Yaakov did not merit the same revelation of Hashem that Moshe did. Moshe experienced the lofty revelation of the Divine name הוי‘. The Avos only experienced the lower level of א-ל ש-די. Yet they never questioned Hashem. “It’s a pity that they are lost and no longer present.”
When commanded to sacrifice his son Yitzchak, the son whom he had waited for so many years and who would carry on his life mission, Avraham did not challenge. When they had to purchase land in the very Land that they had been promised, they did not doubt Hashem’s ways.
And so the Parsha opens וידבר אלקים. Of the various names of Hashem, the name Elokim is associated with Hashem’s attribute of justice and severity. Similarly the word used to describe Hashem’s speech, וידבר, denotes a harsh rebuke.
But not all commentators find fault in Moshe’s conduct. On the contrary, Moshe’s brave challenge is the test of a true leader of Klal Yisroel.
The Chasam Sofer explains that Moshe knew that to speak to Hashem in this manner was wrong and that he deserved punishment. But, motivated by his great love and compassion for Bnei Yisroel, Moshe went with physical and spiritual Mesiras Nefesh to protest the suffering experienced by the Jewish people.
Far from being displeased, the Chasam Sofer writes that Hashem rewarded Moshe for his Mesiras Nefesh, granting him an experience of G-dliness that exceeded that of the Avos.
The Noam Elimelech makes the following observation; the opening of the first Posuk וידבר אלקים suggests an approach of Gevurah. But the Posuk ends ויאמר אליו אני הוי‘. Here the Torah uses the name of Hashem associated with compassion and uses the term ויאמר, reflecting a gentle and loving form of speech.
In one verse, we witness a complete 360 transition from Middas HaDin to Middas Harachamim. Hashem should have taken issue with Moshe’s Chutzpah. But ultimately, because Moshe was standing up for Klal Yisroel, Hashem’s children, Hashem’s attribute of compassion and redemption was activated.
Unfortunately, we look around the world and in our own community and we see suffering, illness and tragedy ר“ל.
Hashem, the Master of the world has ways which we cannot fathom or hope to understand. Yet from Moshe we learn that its okay to challenge and not accept the status quo.
From our perspective the suffering of Jews in Golus makes no sense. Like Moshe we have to protest pain, suffering and tragedy. We cry out Ad Mosai! Enough of Golus, enough of pain. The only consolation which Hashem can respond with to our heartfelt cries is to bring the final Geulah and erase pain and suffering forever more.
The end of last week’s Parsha, sees Moshe Rabbeinu confront Hashem with an accusation: למה הרעותה לעם הזה, why have You done evil to this people… You have done evil to these people… and You have not saved Your people.
Having been sent to announce to the Jewish people that the time of their Redemption had arrived, Moshe went before Pharaoh and demanded that he release Bnei Yisroel from their slavery.
Pharaoh responded by making the conditions of their exile even more harsh, no longer providing straw with which to make bricks.
The Midrash and classic commentators are very critical of Moshe’s response. What audacity and Chutzpah to speak so brazenly to the King of Kings and question His conduct!
Hashem laments the passing of the Avos חבל על דאבדין ולא משתכחין. Avraham, Yitzchak and Yaakov did not merit the same revelation of Hashem that Moshe did. Moshe experienced the lofty revelation of the Divine name הוי‘. The Avos only experienced the lower level of א-ל ש-די. Yet they never questioned Hashem. “It’s a pity that they are lost and no longer present.”
When commanded to sacrifice his son Yitzchak, the son whom he had waited for so many years and who would carry on his life mission, Avraham did not challenge. When they had to purchase land in the very Land that they had been promised, they did not doubt Hashem’s ways.
And so the Parsha opens וידבר אלקים. Of the various names of Hashem, the name Elokim is associated with Hashem’s attribute of justice and severity. Similarly the word used to describe Hashem’s speech, וידבר, denotes a harsh rebuke.
But not all commentators find fault in Moshe’s conduct. On the contrary, Moshe’s brave challenge is the test of a true leader of Klal Yisroel.
The Chasam Sofer explains that Moshe knew that to speak to Hashem in this manner was wrong and that he deserved punishment. But, motivated by his great love and compassion for Bnei Yisroel, Moshe went with physical and spiritual Mesiras Nefesh to protest the suffering experienced by the Jewish people.
Far from being displeased, the Chasam Sofer writes that Hashem rewarded Moshe for his Mesiras Nefesh, granting him an experience of G-dliness that exceeded that of the Avos.
The Noam Elimelech makes the following observation; the opening of the first Posuk וידבר אלקים suggests an approach of Gevurah. But the Posuk ends ויאמר אליו אני הוי‘. Here the Torah uses the name of Hashem associated with compassion and uses the term ויאמר, reflecting a gentle and loving form of speech.
In one verse, we witness a complete 360 transition from Middas HaDin to Middas Harachamim. Hashem should have taken issue with Moshe’s Chutzpah. But ultimately, because Moshe was standing up for Klal Yisroel, Hashem’s children, Hashem’s attribute of compassion and redemption was activated.
Unfortunately, we look around the world and in our own community and we see suffering, illness and tragedy ר“ל.
Hashem, the Master of the world has ways which we cannot fathom or hope to understand. Yet from Moshe we learn that its okay to challenge and not accept the status quo.
From our perspective the suffering of Jews in Golus makes no sense. Like Moshe we have to protest pain, suffering and tragedy. We cry out Ad Mosai! Enough of Golus, enough of pain. The only consolation which Hashem can respond with to our heartfelt cries is to bring the final Geulah and erase pain and suffering forever more.