Theodicy: EMET Level 2

וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶל־יְהוָ֗ה רְ֠אֵה אַתָּ֞ה אֹמֵ֤ר אֵלַי֙ הַ֚עַל אֶת־הָעָ֣ם הַזֶּ֔ה וְאַתָּה֙ לֹ֣א הֽוֹדַעְתַּ֔נִי אֵ֥ת אֲשֶׁר־תִּשְׁלַ֖ח עִמִּ֑י וְאַתָּ֤ה אָמַ֙רְתָּ֙ יְדַעְתִּ֣יךָֽ בְשֵׁ֔ם וְגַם־מָצָ֥אתָ חֵ֖ן בְּעֵינָֽי׃

Exodus 33:12

Moses said to the LORD, “See, You say to me, ‘Lead this people forward,’ but You have not made known to me whom You will send with me. Further, You have said, ‘I have singled you out by name, and you have, indeed, gained My favor.’

שמות ל״ג:י״ג

וְעַתָּ֡ה אִם־נָא֩ מָצָ֨אתִי חֵ֜ן בְּעֵינֶ֗יךָ הוֹדִעֵ֤נִי נָא֙ אֶת־דְּרָכֶ֔ךָ וְאֵדָ֣עֲךָ֔ לְמַ֥עַן אֶמְצָא־חֵ֖ן בְּעֵינֶ֑יךָ וּרְאֵ֕ה כִּ֥י עַמְּךָ֖ הַגּ֥וֹי הַזֶּֽה׃

Exodus 33:13

Now, if I have truly gained Your favor, pray let me know Your ways, that I may know You and continue in Your favor. Consider, too, that this nation is Your people.”

ברכות ז׳ א:כ״ה

בקש להודיעו דרכיו של הקדוש ברוך הוא ונתן לו שנאמר הודיעני נא את דרכיך אמר לפניו רבונו של עולם מפני מה יש צדיק וטוב לו ויש צדיק ורע לו יש רשע וטוב לו ויש רשע ורע לו אמר לו משה צדיק וטוב לו צדיק בן צדיק צדיק ורע לו צדיק בן רשע רשע וטוב לו רשע בן צדיק רשע ורע לו רשע בן רשע:

Berakhot 7a:25

Lastly, Moses requested that the ways in which God conducts the world be revealed to him, and He granted it to him, as it is stated: “Show me Your ways and I will know You” (Exodus 33:13).
Moses said before God: Master of the Universe. Why is it that the righteous prosper, the righteous suffer, the wicked prosper, the wicked suffer?
God said to him: Moses, the righteous person who prospers is a righteous person, the son of a righteous person, who is rewarded for the actions of his ancestors. The righteous person who suffers is a righteous person, the son of a wicked person, who is punished for the transgressions of his ancestors. The wicked person who prospers is a wicked person, the son of a righteous person, who is rewarded for the actions of his ancestors. The wicked person who suffers is a wicked person, the son of a wicked person, who is punished for the transgressions of his ancestors.

ברכות ז׳ א:כ״ח

אלא הכי קאמר ליה צדיק וטוב לו צדיק גמור צדיק ורע לו צדיק שאינו גמור רשע וטוב לו רשע שאינו גמור רשע ורע לו רשע גמור

Berakhot 7a:28

A righteous person is clearly not punished for the transgressions of his ancestors. Rather, it must be that God said to Moses as follows:
The righteous person who prospers is a completely righteous person whose actions are entirely good and whose reward is entirely good both in this world and in the World-to-Come.
The righteous person who suffers is one who is not a completely righteous person. Because he does have some transgressions, he is punished in this world so that he will receive a complete reward in the World-to-Come.
The wicked person who prospers is one who is not a completely wicked person. God rewards him in this world for the good deeds that he performed, so that he will receive a complete punishment in the World-to-Come.
Finally, the wicked person who suffers is a completely wicked person. Since he performed absolutely no mitzvot and deserves no reward, he receives only punishment both in this world and in the World-to-Come (Maharsha).

ברכות ז׳ א:כ״ט

ופליגא דרבי מאיר דאמר רבי מאיר שתים נתנו לו ואחת לא נתנו לו שנאמר וחנתי את אשר אחן אף על פי שאינו הגון ורחמתי את אשר ארחם אף על פי שאינו הגון

Berakhot 7a:29

Rabbi Yoḥanan’s opinion, that God granted Moses all three of his requests, disagrees with that of Rabbi Meir, as Rabbi Meir said: Two of Moses’ requests were granted to him, and one was not granted to him. God granted him that the Divine Presence would rest upon Israel and not leave, and that the Divine Presence would not rest upon the nations of the world, but God did not reveal to Moses the ways in which He conducts the world. As it is said: “And I will be gracious to whom I will be gracious” (Exodus 33:19); in His mercy, God bestows His grace upon every person, even though he is not worthy. Similarly, God says: “And I will have mercy upon whom I will have mercy,” even though he is not worthy. According to Rabbi Meir, the way in which God conducts the world and bestows grace and mercy was not revealed even to Moses.

מחזור אשכנז ליום כיפור, תפלת מוסף, עשרה הרוגי מלכות י״ב

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Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 12

“Take off my head first he (R' Yishmael) pleaded²¹⁰According to the Midrash (version I), he argued, “I am a High Priest, the son of a High Priest, a direct descendant of Aharon the priest. Let me die first and not see the death of my friend.” while (Raban Shimon ben Gamliel) asked, “let me be killed first,²¹¹Rabban Shimon argued likewise, “I am a prince, the son of a prince, direct descendant of King Dovid.” so I will not have to see the death of one who serves God.” The wicked snake thus decided to draw lots and the lot fell on Rabbi Shimon.

מחזור אשכנז ליום כיפור, תפלת מוסף, עשרה הרוגי מלכות י״ג

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Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 13

He hastened to shed his blood as though it was that of an ox. When his head was severed R' Yishmael²¹²The Midrash (version II) relates, when R’ Yishmael was ordered to bare his neck, he pleaded to be given one minute to cry over his murdered friend. When given permission, he picked up Rabban Shimon’s head, “placed it on his knees, and placed his eyes on its eyes, his face on its face, his nose on its nose, his mouth on its mouth,” and wept bitterly over it. picked it up and wept over it with a bitter voice, like the sound of a shofar. How could such a tongue, which so eagerly taught words of Torah, because of [our] iniquities now lick the dust.

מחזור אשכנז ליום כיפור, תפלת מוסף, עשרה הרוגי מלכות י״ד

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Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 14

How he wept over him trembling [with grief] the daughter of the evil tyrant, upon [hearing] the cry of R' Yishmael, stood and, seeing his beauty,²¹³The Midrash (version II) relates, “It was said on R’ Yishmael the son of Elisha, the High Priest, that he was one of the seven handsomest men that ever lived: Adam, Yaakov, Yosef, Shaul, Avshalom, Rabbi Avahu, and R’ Yishmael. When he was brought to Rome, he was brought before the king, who asked him, “Are there any of your nation who are like you or even more beautiful?” When he answered, “No,” he was immediately condemned to death. coveted him and asked her father if he would spare him.

מחזור אשכנז ליום כיפור, תפלת מוסף, עשרה הרוגי מלכות ט״ו

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Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 15

But the evil tyrant refused. Tear off the skin²¹⁴The Midrash (version I) relates that she desired this “in order to use his skin in place of a mirror” (inferring that his skin was so clear, it reflected like a mirror.) of his face, she asked him, and this he agreed to do. When he reached the place of the Tefillin, he let out a bitter cry²¹⁵The Midrash (version I) relates that his cry shook the earth and heaven.” When he cried out again, the Glorious Throne of Hashem shook.” to the Creator of his soul.²¹⁶ “They asked him, ‘Why haven’t you cried until now?’ He answered, ‘I am not crying over my soul but over the place where the Name of Hashem, Almighty, is placed, on the Tefillin.’”

מחזור אשכנז ליום כיפור, תפלת מוסף, עשרה הרוגי מלכות ט״ז

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Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 16

The angels above cried out bitterly Is this the reward for Torah,²¹⁷According to the Midrash (versions I, II) they asked, “Will this righteous man to whom you have revealed all the mysteries of the heavens die such a death?” God Almighty, Creator of light? Behold how the enemy blasphemes Your great and awesome Name, and scorns and ridicules the words of the Torah.²¹⁸In version III, “When the Glorious Throne shook, Hashem was about to destroy the entire world and turn it to chaos; Matatron immediately descended and said to him (R’ Yishmael) ‘If you cry out again, the world will be turned to chaos; how fortunate are you, and your friends, for much is hidden and waiting for you.’ When he heard this, he remained still until his soul left him.” (In version II, it is Gavri’el that descended to R’ Yishmael.)

מחזור אשכנז ליום כיפור, תפלת מוסף, עשרה הרוגי מלכות י״ז

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Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Ten Martyrs 17

A voice answered from heaven, “If I hear another sound I will turn the world to water, to its [original] emptiness and desolation will I return the world for it is My decree; accept it, all of you who love the Torah [that preceded creation] by two thousand years.”²¹⁹In Vayikra Raba 19:1, Rav Huna said in the name of Raish Lakish, “The Torah preceded the creation by two thousand years.” The use of the word “Yomayim,” meaning literally “two days” is based on the version in Tehillim 90:4, that a “thousand years in the eyes of Hashem is like one day.”

קידושין ל׳ ב:ו׳

ת"ר קשה יצר הרע שאפילו יוצרו קראו רע שנאמר (בראשית ח, כא) כי יצר לב האדם רע מנעוריו אמר רב יצחק יצרו של אדם מתחדש עליו בכל יום שנאמר (בראשית ו, ה) רק רע כל היום

Kiddushin 30b:6

The Sages taught: So difficult is the evil inclination that even its Creator calls it evil, as it is stated: “For the inclination of a man’s heart is evil from his youth” (Genesis 8:21). Rav Yitzḥak says: A person’s evil inclination renews itself to him every day, as it is stated: “And that every inclination of the thoughts in his heart was only evil all day [kol hayyom]” (Genesis 6:5). “Kol hayyom” can also be understood as: Every day.

ברכות ל״ג א:ח׳

תנו רבנן מעשה במקום אחד שהיה ערוד והיה מזיק את הבריות באו והודיעו לו לרבי חנינא בן דוסא אמר להם הראו לי את חורו הראוהו את חורו נתן עקבו על פי החור יצא ונשכו ומת אותו ערוד

Berakhot 33a:8

With regard to the praise for one who prays and need not fear even a snake, the Sages taught: There was an incident in one place where an arvad was harming the people. They came and told Rabbi Ḥanina ben Dosa and asked for his help. He told them: Show me the hole of the arvad. They showed him its hole. He placed his heel over the mouth of the hole and the arvad came out and bit him, and died.

ברכות ל״ג א:ט׳

נטלו על כתפו והביאו לבית המדרש אמר להם ראו בני אין ערוד ממית אלא החטא ממית

Berakhot 33a:9

Rabbi Ḥanina ben Dosa placed the arvad over his shoulder and brought it to the study hall. He said to those assembled there: See, my sons, it is not the arvad that kills a person, rather transgression kills a person. The arvad has no power over one who is free of transgression.

ברכות ה׳ א:ט׳-י׳

אמר רבא, ואיתימא רב חסדא: אם רואה אדם שיסורין באין עליו יפשפש במעשיו שנא' (איכה ג, מ) "נחפשה דרכינו ונחקורה ונשובה עד ה'." פשפש ולא מצא, יתלה בבטול תורה שנאמר (תהלים צד, יב) "אשרי הגבר אשר תיסרנו יה ומתורתך תלמדנו." ואם תלה ולא מצא, בידוע שיסורין של אהבה הם שנאמר (משלי ג, יב) "כי את אשר יאהב ה' יוכיח."

Berakhot 5a:9-10

Rava, and some say Rav Ḥisda, said: If a person sees that suffering has befallen him, he should examine his actions, as it is stated: “We will search and examine our ways, and return to God” (Lamentations 3:40). If he examined his ways and found no transgression for which that suffering is appropriate, he may attribute his suffering to dereliction in the study of Torah, as it is stated: “Happy is the man whom You punish, Lord, and teach out of Your law” (Psalms 94:12). And if he did attribute his suffering to dereliction in the study of Torah, and did not find anything, he may be confident that these are afflictions of love, as it is stated: “For whom the Lord loves, He rebukes” (Proverbs 3:12).

אור החיים על בראשית ל״ז:כ״א:א׳

(א) ויצילהו מידם. פי' לפי שהאדם בעל בחירה ורצון ויכול להרוג מי שלא נתחייב מיתה, משא''כ חיות רעות לא יפגעו באדם אם לא יתחייב מיתה לשמים. והוא אומרו ויצילהו מידם, פי' מיד הבחירי. ובזה סתר אומרו "ונראה מה יהיו חלומותיו וגו'," כי הבחירה תבטל הדבר, ואין ראיה אם יהרגוהו כי שקר דבר:

Or HaChaim on Genesis 37:21:1

(1) He tried to save him from them. Because a person possesses free will and desire, and is able to kill someone who does not deserve death. This is not so for wild animals, which will not harm a person if they are not liable to death towards heaven. And this is what it means "he tried to save him from them," meaning from the hands of those with free will. And this would contradict their statement "we shall see what comes of his dreams," because free will would nullify the matter, and it would not be a proof if [the brothers] killed [Joseph] that [the dreams of Joseph] were lies.

איוב א׳:כ״א

(כא) וַיֹּאמֶר֩ עָרֹ֨ם יצתי [יָצָ֜אתִי] מִבֶּ֣טֶן אִמִּ֗י וְעָרֹם֙ אָשׁ֣וּב שָׁ֔מָה ה' נָתַ֔ן וַה' לָקָ֑ח יְהִ֛י שֵׁ֥ם ה' מְבֹרָֽךְ׃

Job 1:21

(21) He said, “Naked came I out of my mother’s womb, and naked shall I return there; the LORD has given, and the LORD has taken away; blessed be the name of the LORD.”

ברכות נ״ד א:ו׳

חייב אדם לברך על הרעה כשם שמברך על הטובה שנאמר (דברים ו, ה) "ואהבת את ה' אלקיך בכל לבבך וגו'," "בכל לבבך," בשני יצריך, ביצר טוב וביצר הרע. "ובכל נפשך," אפילו הוא נוטל את נפשך. "ובכל מאדך," בכל ממונך. ד"א, "בכל מאדך," בכל מדה ומדה שהוא מודד לך הוי מודה לו.

Berakhot 54a:6

One is obligated to recite a blessing for the bad that befalls him just as he recites a blessing for the good that befalls him, as it is stated: “And you shall love the Lord your God with all your heart, with all your soul, and with all your might” (Deuteronomy 6:5). “With all your heart” means with your two inclinations, with your good inclination and your evil inclination, both of which must be subjugated to the love of God. With all your soul means even if God takes your soul. “And with all your might” means with all your money. Alternatively, “with all your might” means with every measure that He metes out to you; whether it is good or troublesome, thank Him.

כלי יקר על דברים כ״ז:י״ב:א׳

אלה יעמדו לברך את העם וגו'. ובקללות לא נאמר אלה יעמדו לקלל, לפי שהטובות באות מאת ה' בפועל אבל הקללות אינן באים כ"א מעצמם ע"י הסתרת פניו ית' כי מפי עליון לא תצא הרעות (איכה ג לח) לכך נאמר ואלה יעמדו על הקללה ולא לקלל כ"א ליעד ביאת הקללות, והדבר בספק אם יבואו או לא כי מאחר שאינן באים כ"א בהסתרת פנים א"כ עדיין הדבר תלוי בהוראת המערכה.

Kli Yakar on Deuteronomy 27:12:1

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דברים ל׳:י״ט

הַעִידֹ֨תִי בָכֶ֣ם הַיּוֹם֮ אֶת־הַשָּׁמַ֣יִם וְאֶת־הָאָרֶץ֒ הַחַיִּ֤ים וְהַמָּ֙וֶת֙ נָתַ֣תִּי לְפָנֶ֔יךָ הַבְּרָכָ֖ה וְהַקְּלָלָ֑ה וּבָֽחַרְתָּ֙ בַּֽחַיִּ֔ים לְמַ֥עַן תִּחְיֶ֖ה אַתָּ֥ה וְזַרְעֶֽךָ׃

Deuteronomy 30:19

I call heaven and earth to witness against you this day: I have put before you life and death, blessing and curse. Choose life—if you and your offspring would live—

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