Theodicy is basically the problem of evil. If Hashem has the ability to know and prevent all evil acts from occurring and if Hashem doesn't want evil acts to occur then how can we live in a world in which both Hashem exists and evil acts occur?
The classic answer to this dilemma is that Hashem wishes to grant us a greater good, that is free will. The argument goes that for evil acts not to occur Hashem must force us to do only good, which would effectively make free will impossible. Therefore to allow us the ability to have free will Hashem decided to allow evil acts to occur. Makes sense, this is a pretty good answer.
There are a few problems when taking this approach.
- If this is the case what about shemayim (heaven)? Is it the case that souls in shamayim have no free will, similar to angels?
- What about when Moshaich comes? Will we have no free will when Moshiach comes?
It seems that free will can exist in some form without evil acts occurring, so why allow evil acts to occur at all? If our version of free will (that is free will with the possibility of evil acts occurring) is more beneficial to us then why would we even want the Messianic era with a limited free will?
I don't have a clue.
Daniel, i always look forward to your thought provoking subjects. I think Hashem created both good and evil, and gave man the free will to choose the light, or the darkness. Godliness, or to follow the evil inclination of the animal soul. The acts in Brooklyn with little Leiby is a good example of the question you pose. Why? was evil acted out against this innocent child? Hashem only knows. The realm is outside our understanding. I like to think of the act was some kind of atonement for all the evil in the world, and that Leiby's life and untimely death was not for nothing, but for a greater good. Our desert fathers thought us that at the lowest depths of our deepest evil, we can be catapulted into the highest service of divine good. This is on a cosmic scale that exceeds the individual acts of man and draws us closer to the coming of HaMoshiach.
ReplyDeleteThe Moshiach will take the state soul that is Rasha (Pure Evil) and make it Beionai(one who fights between good and evil,) this soul is teachable because of the spark of light that exist within him and hopefully a true Tzeddikum such as the Moshiach will be able to draw forth the goodness of his soul into a state of righteousness and piety.. Then evil in this example will be eliminated from the world. May HaMoshiach come in our life time. amein r.yochanan
> The classic answer to this dilemma is that Hashem wishes to grant us a greater good, that is free will.
ReplyDeleteWhich in turn raises the question, why is free will so good?
To which the answer is, because without free will we cannot choose to do good, and so cannot be rewarded for it.
And why do we need to receive Gan Eden as a reward?
Because we wouldn’t enjoy it fully if we hadn’t earned it.
Why couldn’t Hashem have made us in such a way that we would enjoy things to their fullest even without having earned it?
Who are you to question God, you arrogant kofer!
The real answer to the last question seems to be that for some reason this is the only way God could create humans, which limits His omnipotence – and eliminating one of the three omnis is always the answer to the Problem of Evil.
From Andy:
ReplyDeleteDaniel, It's my understanding that the souls in shamayim basically don't have free will, simimlar to angels (however, their purpose in shamayim is different than the role of the angels). It's also my understanding that when Mashiach comes, the souls on earth will be just like the souls in shamayim - possibly one reason for the ressurection of the dead. They too will not have free will. In fact, for all intensive purposes there won't really be a difference between heaven and earth, as the main thing that sets them apart today is the concealment of G-dliness on earth. However, when Mashiach comes this concealment will be removed.
When the first and second Beis Hamikdash was standing, the earth was still overwhelmingly concealed from G-dliness (in relation to shamayim and the 3 other worlds Yetzirah, Beriah, and Atzilus). However, the Kodesh Kadashim in the Beis Hamikdash was the point of contact where heaven and earth "kissed" so to speak (in my mind similar to the case of a modern mikvah, where the water from the reserve of natural rainwater touches the the tapwater into which we immerse ourselves. Halachically the law is that the water from the two pools don't mix; they only kiss. For this reason, once we've filled the natural rainwater reserve of a mikvah, we can drain and re-fill the immersion pool as many times as we want, and we will still have a kosher mikvah for centuries (as long as we don't drain the rainwater reserve pool)). I think, but I'm not 100%, that kabbalah explains that in the kodesh kadashim, the malchus (the lowest sefirah) of the world of Yetzirah linked up with keser (the highest sefirah) of our world of Asiyah, the lowest of the 4 worlds. But don't quote me on that.
I wanted to explain that point also to try to address your question to me on facebook - How could people in ancient times have "denied" G-d's existence when G-d's presense was so obvious. Part of my answer is that even then, G-d's presense was nowhere near as manifest here as it is in shamayim. Part of my answer is that even though they were idolators, they did not deny G-d's existence. Part of my answer is that it happens even in our days that people who without a doubt believe fully in G-d sometimes still to terrible sins, albiet maybe not idolatry. Part of my answer is to put into perspective the pervasiveness of black magic, false prophets, and temptation for idolatry in ancient times with which even G-d fearing Jews were constantly challenged. And it's my understanding that people like Achaz were not particularly G-d-fearing, although they did without a doubt know of His existence. Anyway this paragraph is a total side-point.
As opposed to the times of the first and second Beis Hamikdash, the way I see it is that in the times of Mashiach, heaven and earth won't just "kiss" as they did before, but the heavens will be layed down upon the earth like a blanket in a way something like the way Rashi describes the revelation at Mt. Sinai. He says that Hashem layed down the seven heavens across the mountain like a blanket for all Isral to see. Isaiah in chapter 6 speaks about a prophetic vision he had in which Hashem was sitting on His heavenly throne, the feet of which (or something like that) extended down into the Beis Hamikdash, and the Beis Hamikdash filled with smoke. In Isaiah 66:1, he says, "So says the Lord, 'The heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?'" My theory, although I haven't looked into it, is that maybe instead of something like a footstool, the third Beis Hamikdash will be Hashem's heavenly throne itself.
First off, I would like to say I love all of y'alls answers. I appreciate you taking the time to comment and I really enjoy different perspectives on the subject.
ReplyDeleteI'll comment accordingly when I have some time. Which might not be until later today before Shabbos as I am very busy at work right now.
Thanks, and to all a great Shabbos/Weekend
RYBA - I agree that it is easier to cope with tragedies knowing that some greater good occurs as a result (there's that consequentialism seeping in again) however it is near impossible for me imagine what benefit could be gained through the murder of an innocent boy that couldn't be achieved by other means, especially for an all knowing almighty being.
ReplyDeleteMy Rebuttal, Hashem, at the hand of the Israelites had them commit all kinds of atrocities against other human beings of his creation. Hashem himself also took the lives of many. He keep a man that serve him like no other, and condemned him simply for striking a rock, and wouldn't allow Moshe to enter the promise land. Hashem himself is a angry G-d at times, hence the fear and reverence we have for him. Yes, i agree he is loving and forgiving, but he also has the propensity to do great evils by modern definitions. Leiby was a sacrificial lamb for all that is wrong in our world (consequentialism), and Hashem defines the term by his actions throughout history. The only way i can accept the G-d i claim to know and love is through the concept of a "greater good". If not then, i can not rationalize any other explanations, or love for anything different.
ReplyDeleteHashem created both GOOD and EVIL, and as much as we don't understand the infinite in the finite, innocent children are dying everyday. Mass genocide like the Holocaust, WAR, the lying of our Governments still goes on. We the sheeple (the unenligthened masses) will continue to be slaughtered at the the hands of the cunning few until the coming of the HaMoshiach, and then,and only then will the condition of soul will be brought into the light. Shalom Aleichem, r. yochanan
Example: all one has to do is examine todays Torah portion Eikev ch.7:16 thru 8:1 and i think it is clear the point i am trying to make that Hashem is a CONSEQUENTIALIST. He is a angry G-d at times, and he uses people to do Evil to others of his creation. He has no problem with "destroying" thing he created including ourselves. So is this by definition EVIL? I will leave that to the readers to decide. But, for me to believe in G-d ? when it comes to the death of innocent children, or any people for that matter, IT HAS TO BE FOR A GREATER GOOD. Yom Tov, r.yochanan
ReplyDelete